classes ::: root,
children :::
branches ::: anything, DIY ethic, do nothing, important thing, nothing else, the Thief, thi, things, things I, Think, thinker, thinking, think more, think of, think on, Think Only, thinks a, thinks of, within

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


object:thi
word class:root

see also :::

questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or
join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers



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


OBJECT INSTANCES [39] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
attributes
books
case
Chain
Cup
Divine_Light
formula
gate
God
grade
How_to_think
It_is_by_God's_Grace_that_you_think_of_God!
memcards
Mental
mislabelled_unknown
objects
Overmind
physical
Place
planes
powers
process
Quest
scroll
subjects
Substance
the_Altar
the_best_thing
the_Call
the_Divine_Grace
the_first_thing
the_Internet
the_Light
the_Question
the_Wand
the_Wand
things_I
things_I_know
things_that_help_increase_inspiration
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
A_Garden_of_Pomegranates_-_An_Outline_of_the_Qabalah
Agenda_Vol_02
Agenda_Vol_03
Agenda_Vol_04
Agenda_Vol_05
Agenda_Vol_06
Agenda_Vol_07
Agenda_Vol_08
Agenda_Vol_09
Agenda_Vol_10
Agenda_Vol_11
Agenda_Vol_12
Al-Fihrist
A_Treatise_on_Cosmic_Fire
Awaken_the_Giant_Within
Being_and_Nothingness
Being_Peace
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
books_(by_alpha)
books_(quotes)
Buddhahood_in_This_Life__The_Great_Commentary_by_Vimalamitra
City_of_God
Collected_Fictions
Concentration_(book)
Cybernetics,_or_Control_and_Communication_in_the_Animal_and_the_Machine
Dark_Night_of_the_Soul
DND_DM_Guide_5E
Enchiridion
Enchiridion_text
Epigrams_from_Savitri
Essays_Divine_And_Human
Essays_of_Schopenhauer
Essential_Integral
Ethics_(Spinoza)
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
God_Exists
Heart_of_Matter
Hopscotch
How_to_think_like_Leonardo_Da_Vinci
Hundred_Thousand_Songs_of_Milarepa
Hymn_of_the_Universe
Infinite_Library
Initiation_Into_Hermetics
Integral_Life_Practice_(book)
Intuitive_Thinking
Invisible_Cities
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Kena_and_Other_Upanishads
Knowledge_of_the_Higher_Worlds
Know_Yourself
Kosmic_Consciousness
Labyrinths
Let_Me_Explain
Letters_on_Occult_Meditation
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Liber_Null
Life_without_Death
Living_Buddha
Magic_-_A_Treatise_on_Esoteric_Ethics
Magick_Without_Tears
Mantras_Of_The_Mother
Manual_of_Zen_Buddhism
Maps_of_Meaning
Meditation__The_First_and_Last_Freedom
Mindfulness_Of_Breathing
Mining_for_Wisdom_Within_Delusion__Maitreya's_Distinction_Between_Phenomena_and_the_Nature_of_Phenomena_and_Its_Indian_and_Tibetan_Commentaries
Modern_Man_in_Search_of_a_Soul
Moral_Disengagement__How_Good_People_Can_Do_Harm_and_Feel_Good_About_Themselves
More_Answers_From_The_Mother
My_Burning_Heart
Mysterium_Coniunctionis
Of_The_Nature_Of_Things
On_Belief
On_Interpretation
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Plotinus_-_Complete_Works_Vol_02
Plotinus_-_Complete_Works_Vol_03
Plotinus_-_Complete_Works_Vol_04
Poetics
Practical_Ethics_and_Profound_Emptiness__A_Commentary_on_Nagarjuna's_Precious_Garland
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Questions_And_Answers_1957-1958
Quotology
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Self_Knowledge
Sermons
Sex_Ecology_Spirituality
Some_Answers_From_The_Mother
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
Synergetics_-_Explorations_in_the_Geometry_of_Thinking
The_7_Habits_of_Highly_Effective_People
The_Act_of_Creation
The_Archetypes_and_the_Collective_Unconscious
The_Art_of_Literature
The_Bible
The_Blue_Cliff_Records
the_Book
The_Book_of_Gates
the_Book_of_God
The_Book_of_Lies
The_Book_of_Light
The_Book_of_Miracle
The_Book_of_Secrets__Keys_to_Love_and_Meditation
the_Book_of_Wisdom2
The_Categories
The_Consolation_of_Philosophy
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Ever-Present_Origin
The_Externalization_of_the_Hierarchy
The_Future_of_Man
The_Gateless_Gate
The_Golden_Bough
The_Gospel_of_Sri_Ramakrishna
The_Heart_of_Compassion__The_Thirty-seven_Verses_on_the_Practice_of_a_Bodhisattva
The_Heros_Journey
The_Human_Cycle
The_Imitation_of_Christ
The_Integral_Yoga
The_Interior_Castle_or_The_Mansions
The_Interpretation_of_Dreams
The_Ladder_of_Divine_Ascent
The_Life_Divine
The_Lotus_Sutra
The_Mothers_Agenda
The_Mother_With_Letters_On_The_Mother
The_Nicomachean_Ethics
The_Odyssey
The_Path_Is_Everywhere__Uncovering_the_Jewels_Hidden_Within_You
The_Phenomenon_of_Man
The_Red_Book_-_Liber_Novus
The_Republic
The_Science_of_Knowing
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Self-Organizing_Universe
The_Seven_Valleys_and_the_Four_Valleys
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Way_Things_are
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_World_as_Will_and_Idea
The_Yoga_Sutras
This_is_It_&_Other_Essays_on_Zen_&_Spiritual_Experience
Thought_Power
Three_Books_on_Occult_Philosophy
Thus_Spoke_Zarathustra
Toward_the_Future
Twilight_of_the_Idols
Vishnu_Purana
Words_Of_Long_Ago
Words_Of_The_Mother_II
Words_Of_The_Mother_III

IN CHAPTERS TITLE
01.01_-_The_One_Thing_Needful
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
03.07_-_Some_Thoughts_on_the_Unthinkable
06.22_-_I_Have_Nothing,_I_Am_Nothing
07.03_-_This_Expanding_Universe
07.05_-_This_Mystery_of_Existence
07.12_-_This_Ugliness_in_the_World
07.16_-_Things_Significant_and_Insignificant
07.17_-_Why_Do_We_Forget_Things?
07.34_-_And_this_Agile_Reason
10.19_-_Short_Notes_-_2-_God_Above_and_God_Within
1.02_-_THE_WITHIN_OF_THINGS
1.03_-_BOOK_THE_THIRD
1.04_-_Nothing_Exists_Per_Se_Except_Atoms_And_The_Void
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_The_Divine_Mother_-_This_Is_She
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.094_-_The_Soothing
1.094_-_Understanding_the_Structure_of_Things
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.
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.13_-_BOOK_THE_THIRTEENTH
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
12.01_-_This_Great_Earth_Our_Mother
1.21_-_Tabooed_Things
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.31_-_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.
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
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.
1.42_-_This_Self_Introversion
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
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
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
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
1956-02-08_-_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
1956-03-21_-_Identify_with_the_Divine_-_The_Divine,_the_most_important_thing_in_life
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-12-12_-_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
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.anon_-_If_this_were_a_world
1.asak_-_My_Beloved-_this_torture_and_pain
1.asak_-_Nothing_but_burning_sobs_and_tears_tonight
1.asak_-_Sorrow_looted_this_heart
1.asak_-_This_is_My_Face,_said_the_Beloved
1.asak_-_Though_burning_has_become_an_old_habit_for_this_heart
1.bs_-_this_love_--_O_Bulleh_--_tormenting,_unique
1.da_-_All_Being_within_this_order,_by_the_laws_(from_The_Paradiso,_Canto_I)
1.da_-_The_glory_of_Him_who_moves_all_things_rays_forth_(from_The_Paradiso,_Canto_I)
1.dz_-_Joyful_in_this_mountain_retreat
1.dz_-_Treading_along_in_this_dreamlike,_illusory_realm
1f.lovecraft_-_The_Thing_on_the_Doorstep
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.hcyc_-_10_-_The_rays_shining_from_this_perfect_Mani-jewel_(from_The_Shodoka)
1.hcyc_-_13_-_This_jewel_of_no_price_can_never_be_used_up_(from_The_Shodoka)
1.hcyc_-_24_-_Why_should_this_be_better_(from_The_Shodoka)
1.hcyc_-_30_-_To_live_in_nothingness_is_to_ignore_cause_and_effect_(from_The_Shodoka)
1.hcyc_-_62_-_When_we_see_truly,_there_is_nothing_at_all_(from_The_Shodoka)
1.hs_-_Melt_yourself_down_in_this_search
1.hs_-_My_friend,_everything_existing
1.hs_-_Take_everything_away
1.iai_-_How_can_you_imagine_that_something_else_veils_Him
1.iai_-_How_utterly_amazing_is_someone_who_flees_from_something_he_cannot_escape
1.is_-_Ikkyu_this_body_isnt_yours_I_say_to_myself
1.is_-_To_write_something_and_leave_it_behind_us
1.jc_-_On_this_summer_night
1.jda_-_When_he_quickens_all_things_(from_The_Gitagovinda)
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_This_Living_Hand
1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.jr_-_I_See_So_Deeply_Within_Myself
1.jr_-_Like_This
1.jr_-_Love_Has_Nothing_To_Do_With_The_Five_Senses
1.jr_-_The_Absolute_works_with_nothing
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_There_Is_A_Life-Force_Within_Your_Soul
1.jr_-_The_Thirsty
1.jr_-_This_Aloneness
1.jr_-_This_Is_Love
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jr_-_This_moment
1.jr_-_This_We_Have_Now
1.kaa_-_Empty_Me_of_Everything_But_Your_Love
1.kbr_-_Hiding_In_This_Cage
1.kbr_-_hiding_in_this_cage
1.kbr_-_I_have_been_thinking
1.kbr_-_I_Laugh_When_I_Hear_That_The_Fish_In_The_Water_Is_Thirsty
1.kbr_-_Knowing_Nothing_Shuts_The_Iron_Gates
1.kbr_-_Oh_Friend,_I_Love_You,_Think_This_Over
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kbr_-_Within_this_earthen_vessel
1.khc_-_this_autumn_scenes_worth_words_paint
1.lla_-_Dance,_Lalla,_with_nothing_on
1.lla_-_Meditate_within_eternity
1.lla_-_What_is_worship?_Who_are_this_man
1.lovecraft_-_Nathicana
1.mb_-_All_I_Was_Doing_Was_Breathing
1.mb_-_In_this_world_of_ours,
1.mb_-_on_this_road
1.mb_-_this_old_village
1.okym_-_12_-_How_sweet_is_mortal_Sovranty!_--_think_some
1.okym_-_16_-_Think,_in_this_batterd_Caravanserai
1.okym_-_18_-_I_sometimes_think_that_never_blows_so_red
1.okym_-_19_-_And_this_delightful_Herb_whose_tender_Green
1.okym_-_29_-_Into_this_Universe,_and_Why_not_knowing
1.okym_-_34_-_Then_to_this_earthen_Bowl_did_I_adjourn
1.okym_-_35_-_I_think_the_Vessel,_that_with_fugitive
1.okym_-_46_-_later_edition_-_Why,_be_this_Juice_the_growth_of_God,_who_dare_Why,_be_this_Juice_the_growth_of_God,_who_dare
1.okym_-_54_-_I_tell_Thee_this_--_When,_starting_from_the_Goal
1.okym_-_56_-_And_this_I_know-_whether_the_one_True_Light
1.okym_-_63_-_None_answerd_this-_but_after_Silence_spake
1.pbs_-_Alas!_This_Is_Not_What_I_Thought_Life_Was
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_To_Mary_Who_Died_In_This_Opinion
1.poe_-_A_Dream_Within_A_Dream
1.rb_-_Sordello_-_Book_the_Third
1.rmpsd_-_Mother,_am_I_Thine_eight-months_child?
1.rmpsd_-_Mother_this_is_the_grief_that_sorely_grieves_my_heart
1.rmpsd_-_Once_for_all,_this_time
1.rmpsd_-_This_time_I_shall_devour_Thee_utterly,_Mother_Kali!
1.rmpsd_-_Who_in_this_world
1.rmr_-_Lament_(O_how_all_things_are_far_removed)
1.rmr_-_Night_(This_night,_agitated_by_the_growing_storm)
1.rmr_-_Sense_Of_Something_Coming
1.rmr_-_You_Must_Not_Understand_This_Life_(with_original_German)
1.rt_-_Accept_me,_my_lord,_accept_me_for_this_while
1.rt_-_Leave_This
1.rt_-_Lovers_Gifts_LVIII_-_Things_Throng_And_Laugh
1.rt_-_Playthings
1.rt_-_The_Gardener_XIII_-_I_Asked_Nothing
1.rt_-_This_Dog
1.rt_-_Who_Is_This?
1.rwe_-_Gnothi_Seauton
1.sca_-_Happy,_indeed,_is_she_whom_it_is_given_to_share_this_sacred_banquet
1.sfa_-_Let_us_desire_nothing_else
1.snt_-_What_is_this_awesome_mystery
1.srmd_-_Once_I_was_bathed_in_the_Light_of_Truth_within
1.ss_-_Its_something_no_on_can_force
1.ss_-_This_bodys_lifetime_is_like_a_bubbles
1.stav_-_Let_nothing_disturb_thee
1.tc_-_I_built_my_hut_within_where_others_live
1.tr_-_The_Thief_Left_It_Behind
1.tr_-_This_World
1.tr_-_You_Do_Not_Need_Many_Things
1.wby_-_Beautiful_Lofty_Things
1.wby_-_He_Thinks_Of_His_Past_Greatness_When_A_Part_Of_The_Constellations_Of_Heaven
1.wby_-_He_Thinks_Of_Those_Who_Have_Spoken_Evil_Of_His_Beloved
1.wby_-_The_Ladys_Third_Song
1.wby_-_Three_Things
1.wby_-_To_A_Friend_Whose_Work_Has_Come_To_Nothing
1.whitman_-_Behold_This_Swarthy_Face
1.whitman_-_Ethiopia_Saluting_The_Colors
1.whitman_-_Of_The_Visage_Of_Things
1.whitman_-_Spirit_That_Formd_This_Scene
1.whitman_-_Thick-Sprinkled_Bunting
1.whitman_-_Think_Of_The_Soul
1.whitman_-_This_Compost
1.whitman_-_This_Day,_O_Soul
1.whitman_-_This_Dust_Was_Once_The_Man
1.whitman_-_This_Moment,_Yearning_And_Thoughtful
1.whitman_-_To_Think_Of_Time
1.whitman_-_What_Think_You_I_Take_My_Pen_In_Hand?
1.whitman_-_Who_Is_Now_Reading_This?
1.ww_-_Among_All_Lovely_Things_My_Love_Had_Been
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Here_Pause-_The_Poet_Claims_At_Least_This_Praise
1.ww_-_I_think_I_could_turn_and_live_with_animals
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Power_of_Armies_is_a_Visible_Thing
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_To_The_Daisy_(Third_Poem)
1.ww_-_Upon_Perusing_The_Forgoing_Epistle_Thirty_Years_After_Its_Composition
1.yb_-_This_cold_winter_night
1.yt_-_This_self-sufficient_black_lady_has_shaken_things_up
2.05_-_Habit_3__Put_First_Things_First
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
25.10_-_WHEREFORE_THIS_HURRY?
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
3.07_-_The_Divinity_Within
32.03_-_In_This_Crisis
4.2.1.03_-_The_Psychic_Deep_Within
4.3.1.02_-_The_True_Self_Within
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
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
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.02_-_Of_Generation,_and_of_the_Order_of_things_that_Rank_Next_After_the_First.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_First_Epistle_of_Paul_to_the_Corinthians
The_Riddle_of_this_World
The_Third_Letter_of_John

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.00_-_Publishers_Note
00.00_-_Publishers_Note_A
00.00_-_Publishers_Note_B
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
0_0.02_-_Topographical_Note
0_0.03_-_1951-1957._Notes_and_Fragments
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_Publishers_Note_C
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.00_-_To_the_Reader
0.01f_-_FOREWARD
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_One_Thing_Needful
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.02_-_The_Object_of_the_Integral_Yoga
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1951-09-21
0_1952-08-02
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-03-26
0_1955-04-04
0_1955-06-09
0_1955-09-03
0_1955-09-15
0_1955-10-19
0_1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
0_1956-03-19
0_1956-03-21
0_1956-04-04
0_1956-04-20
0_1956-04-23
0_1956-05-02
0_1956-09-12
0_1956-09-14
0_1956-10-07
0_1956-10-08
0_1956-10-28
0_1956-12-12
0_1956-12-26
0_1957-01-18
0_1957-04-09
0_1957-07-03
0_1957-07-18
0_1957-10-08
0_1957-10-17
0_1957-10-18
0_1957-11-12
0_1957-12-13
0_1957-12-21
0_1958-01-01
0_1958-01-22
0_1958-02-03a
0_1958-02-03b_-_The_Supramental_Ship
0_1958-02-15
0_1958-02-25
0_1958-03-07
0_1958-04-03
0_1958-05-01
0_1958-05-10
0_1958-05-11_-_the_ship_that_said_OM
0_1958-05-30
0_1958-06-06_-_Supramental_Ship
0_1958-06-22
0_1958-07-02
0_1958-07-05
0_1958-07-06
0_1958-07-19
0_1958-07-21
0_1958-07-23
0_1958-07-25a
0_1958-08-07
0_1958-08-08
0_1958-08-09
0_1958-08-29
0_1958-08-30
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-09-19
0_1958-10-01
0_1958-10-04
0_1958-10-06
0_1958-10-10
0_1958-10-17
0_1958-10-25_-_to_go_out_of_your_body
0_1958-11-02
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-08
0_1958-11-11
0_1958-11-14
0_1958-11-15
0_1958-11-20
0_1958-11-22
0_1958-11-26
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958-11-28
0_1958-12-04
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-24
0_1958-12-28
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1959-01-06
0_1959-01-14
0_1959-01-21
0_1959-01-27
0_1959-01-31
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-04-07
0_1959-04-13
0_1959-04-21
0_1959-04-24
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-05-25
0_1959-05-28
0_1959-06-03
0_1959-06-04
0_1959-06-07
0_1959-06-08
0_1959-06-09
0_1959-06-11
0_1959-06-13a
0_1959-06-13b
0_1959-06-17
0_1959-06-25
0_1959-07-09
0_1959-07-10
0_1959-07-14
0_1959-08-11
0_1959-10-06_-_Sri_Aurobindos_abode
0_1959-10-15
0_1959-11-25
0_1960-01-28
0_1960-01-31
0_1960-03-03
0_1960-03-07
0_1960-04-07
0_1960-04-13
0_1960-04-14
0_1960-04-20
0_1960-04-24
0_1960-04-26
0_1960-05-06
0_1960-05-16
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1960-05-24_-_supramental_flood
0_1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
0_1960-06-03
0_1960-06-04
0_1960-06-07
0_1960-06-11
0_1960-06-Undated
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-15
0_1960-07-18_-_triple_time_vision,_Questions_and_Answers_is_like_circling_around_the_Garden
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
0_1960-08-20
0_1960-08-27
0_1960-09-20
0_1960-09-24
0_1960-10-02a
0_1960-10-02b
0_1960-10-08
0_1960-10-11
0_1960-10-15
0_1960-10-19
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-05
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-02
0_1960-12-13
0_1960-12-17
0_1960-12-20
0_1960-12-23
0_1960-12-25
0_1960-12-31
0_1961-01-07
0_1961-01-10
0_1961-01-12
0_1961-01-17
0_1961-01-19
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-01-29
0_1961-01-31
0_1961-01-Undated
0_1961-02-04
0_1961-02-05
0_1961-02-07
0_1961-02-11
0_1961-02-14
0_1961-02-18
0_1961-02-25
0_1961-02-28
0_1961-03-04
0_1961-03-07
0_1961-03-11
0_1961-03-14
0_1961-03-17
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-08
0_1961-04-12
0_1961-04-15
0_1961-04-18
0_1961-04-22
0_1961-04-25
0_1961-04-29
0_1961-05-02
0_1961-05-12
0_1961-05-19
0_1961-05-23
0_1961-05-30
0_1961-06-02
0_1961-06-06
0_1961-06-17
0_1961-06-20
0_1961-06-24
0_1961-06-27
0_1961-07-04
0_1961-07-07
0_1961-07-12
0_1961-07-15
0_1961-07-18
0_1961-07-26
0_1961-07-28
0_1961-08-02
0_1961-08-05
0_1961-08-08
0_1961-08-11
0_1961-08-18
0_1961-08-25
0_1961-09-03
0_1961-09-10
0_1961-09-16
0_1961-09-23
0_1961-09-28
0_1961-09-30
0_1961-10-02
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-11-06
0_1961-11-07
0_1961-11-12
0_1961-11-16a
0_1961-11-16b
0_1961-12-16
0_1961-12-18
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-12_-_supramental_ship
0_1962-01-15
0_1962-01-21
0_1962-01-24
0_1962-01-27
0_1962-02-03
0_1962-02-06
0_1962-02-09
0_1962-02-13
0_1962-02-17
0_1962-02-24
0_1962-02-27
0_1962-03-03
0_1962-03-06
0_1962-03-11
0_1962-03-13
0_1962-04-03
0_1962-04-13
0_1962-04-20
0_1962-04-28
0_1962-05-08
0_1962-05-13
0_1962-05-15
0_1962-05-18
0_1962-05-22
0_1962-05-24
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-06-02
0_1962-06-06
0_1962-06-09
0_1962-06-12
0_1962-06-16
0_1962-06-20
0_1962-06-23
0_1962-06-27
0_1962-06-30
0_1962-07-04
0_1962-07-07
0_1962-07-11
0_1962-07-14
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-07-28
0_1962-07-31
0_1962-08-04
0_1962-08-08
0_1962-08-11
0_1962-08-14
0_1962-08-18
0_1962-08-25
0_1962-08-28
0_1962-08-31
0_1962-09-05
0_1962-09-08
0_1962-09-15
0_1962-09-18
0_1962-09-22
0_1962-09-26
0_1962-09-29
0_1962-10-03
0_1962-10-06
0_1962-10-12
0_1962-10-16
0_1962-10-20
0_1962-10-24
0_1962-10-27
0_1962-10-30
0_1962-11-03
0_1962-11-07
0_1962-11-10
0_1962-11-14
0_1962-11-17
0_1962-11-20
0_1962-11-23
0_1962-11-27
0_1962-11-30
0_1962-12-04
0_1962-12-08
0_1962-12-12
0_1962-12-15
0_1962-12-19
0_1962-12-22
0_1962-12-25
0_1962-12-28
0_1963-01-02
0_1963-01-09
0_1963-01-12
0_1963-01-14
0_1963-01-18
0_1963-01-30
0_1963-02-15
0_1963-02-19
0_1963-02-21
0_1963-02-23
0_1963-03-06
0_1963-03-09
0_1963-03-13
0_1963-03-16
0_1963-03-19
0_1963-03-23
0_1963-03-27
0_1963-03-30
0_1963-04-06
0_1963-04-16
0_1963-04-20
0_1963-04-22
0_1963-04-25
0_1963-04-29
0_1963-05-03
0_1963-05-11
0_1963-05-15
0_1963-05-18
0_1963-05-22
0_1963-05-25
0_1963-05-29
0_1963-06-03
0_1963-06-08
0_1963-06-12
0_1963-06-15
0_1963-06-19
0_1963-06-22
0_1963-06-26a
0_1963-06-26b
0_1963-06-29
0_1963-07-03
0_1963-07-06
0_1963-07-10
0_1963-07-13
0_1963-07-17
0_1963-07-20
0_1963-07-24
0_1963-07-27
0_1963-07-31
0_1963-08-03
0_1963-08-07
0_1963-08-10
0_1963-08-13a
0_1963-08-13b
0_1963-08-17
0_1963-08-21
0_1963-08-24
0_1963-08-28
0_1963-08-31
0_1963-09-04
0_1963-09-07
0_1963-09-18
0_1963-09-21
0_1963-09-25
0_1963-09-28
0_1963-10-03
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-10-26
0_1963-10-30
0_1963-11-04
0_1963-11-13
0_1963-11-20
0_1963-11-23
0_1963-11-27
0_1963-11-30
0_1963-12-03
0_1963-12-07_-_supramental_ship
0_1963-12-11
0_1963-12-14
0_1963-12-18
0_1963-12-21
0_1963-12-25
0_1963-12-31
0_1964-01-04
0_1964-01-08
0_1964-01-15
0_1964-01-18
0_1964-01-22
0_1964-01-25
0_1964-01-28
0_1964-01-29
0_1964-01-31
0_1964-02-05
0_1964-02-13
0_1964-02-15
0_1964-02-22
0_1964-02-26
0_1964-03-04
0_1964-03-07
0_1964-03-11
0_1964-03-14
0_1964-03-18
0_1964-03-21
0_1964-03-25
0_1964-03-28
0_1964-03-29
0_1964-04-04
0_1964-04-08
0_1964-04-14
0_1964-04-19
0_1964-04-23
0_1964-04-25
0_1964-04-29
0_1964-05-02
0_1964-05-14
0_1964-05-17
0_1964-05-21
0_1964-05-28
0_1964-06-04
0_1964-06-27
0_1964-06-28
0_1964-07-04
0_1964-07-13
0_1964-07-15
0_1964-07-18
0_1964-07-22
0_1964-07-25
0_1964-07-28
0_1964-07-31
0_1964-08-05
0_1964-08-08
0_1964-08-11
0_1964-08-14
0_1964-08-15
0_1964-08-19
0_1964-08-22
0_1964-08-26
0_1964-08-29
0_1964-09-02
0_1964-09-12
0_1964-09-16
0_1964-09-18
0_1964-09-23
0_1964-09-26
0_1964-09-30
0_1964-10-07
0_1964-10-10
0_1964-10-14
0_1964-10-17
0_1964-10-24a
0_1964-10-24b
0_1964-10-28
0_1964-10-30
0_1964-11-04
0_1964-11-07
0_1964-11-12
0_1964-11-14
0_1964-11-21
0_1964-11-25
0_1964-11-28
0_1964-12-02
0_1964-12-07
0_1964-12-10
0_1965-01-06
0_1965-01-09
0_1965-01-12
0_1965-01-16
0_1965-01-24
0_1965-01-31
0_1965-02-19
0_1965-02-24
0_1965-02-27
0_1965-03-03
0_1965-03-06
0_1965-03-10
0_1965-03-20
0_1965-03-24
0_1965-03-27
0_1965-04-07
0_1965-04-10
0_1965-04-17
0_1965-04-21
0_1965-04-23
0_1965-04-28
0_1965-04-30
0_1965-05-05
0_1965-05-08
0_1965-05-11
0_1965-05-15
0_1965-05-19
0_1965-05-29
0_1965-06-02
0_1965-06-05
0_1965-06-09
0_1965-06-12
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-06-26
0_1965-06-30
0_1965-07-03
0_1965-07-07
0_1965-07-10
0_1965-07-14
0_1965-07-17
0_1965-07-21
0_1965-07-24
0_1965-07-28
0_1965-07-31
0_1965-08-04
0_1965-08-07
0_1965-08-14
0_1965-08-18
0_1965-08-21
0_1965-08-25
0_1965-08-28
0_1965-08-31
0_1965-09-04
0_1965-09-08
0_1965-09-11
0_1965-09-15a
0_1965-09-15b
0_1965-09-18
0_1965-09-22
0_1965-09-25
0_1965-09-29
0_1965-10-10
0_1965-10-13
0_1965-10-16
0_1965-10-20
0_1965-10-27
0_1965-10-30
0_1965-11-03
0_1965-11-06
0_1965-11-10
0_1965-11-13
0_1965-11-15
0_1965-11-20
0_1965-11-23
0_1965-11-27
0_1965-11-30
0_1965-12-04
0_1965-12-07
0_1965-12-10
0_1965-12-15
0_1965-12-18
0_1965-12-22
0_1965-12-25
0_1965-12-28
0_1965-12-31
0_1966-01-08
0_1966-01-14
0_1966-01-19
0_1966-01-22
0_1966-01-26
0_1966-01-31
0_1966-02-11
0_1966-02-16
0_1966-02-19
0_1966-02-23
0_1966-02-26
0_1966-03-02
0_1966-03-04
0_1966-03-09
0_1966-03-19
0_1966-03-26
0_1966-03-30
0_1966-04-06
0_1966-04-09
0_1966-04-13
0_1966-04-16
0_1966-04-20
0_1966-04-23
0_1966-04-24
0_1966-04-27
0_1966-04-30
0_1966-05-07
0_1966-05-14
0_1966-05-18
0_1966-05-22
0_1966-05-25
0_1966-05-28
0_1966-06-02
0_1966-06-04
0_1966-06-08
0_1966-06-11
0_1966-06-15
0_1966-06-18
0_1966-06-25
0_1966-06-29
0_1966-07-06
0_1966-07-09
0_1966-07-27
0_1966-07-30
0_1966-08-03
0_1966-08-06
0_1966-08-10
0_1966-08-13
0_1966-08-17
0_1966-08-19
0_1966-08-24
0_1966-08-27
0_1966-08-31
0_1966-09-03
0_1966-09-07
0_1966-09-14
0_1966-09-17
0_1966-09-21
0_1966-09-24
0_1966-09-28
0_1966-09-30
0_1966-10-05
0_1966-10-08
0_1966-10-12
0_1966-10-15
0_1966-10-19
0_1966-10-22
0_1966-10-26
0_1966-10-29
0_1966-11-03
0_1966-11-09
0_1966-11-12
0_1966-11-15
0_1966-11-19
0_1966-11-23
0_1966-11-26
0_1966-11-30
0_1966-12-07
0_1966-12-14
0_1966-12-17
0_1966-12-20
0_1966-12-21
0_1966-12-24
0_1966-12-28
0_1966-12-31
0_1967-01-04
0_1967-01-09
0_1967-01-11
0_1967-01-14
0_1967-01-18
0_1967-01-21
0_1967-01-25
0_1967-01-28
0_1967-01-31
0_1967-02-04
0_1967-02-08
0_1967-02-11
0_1967-02-15
0_1967-02-18
0_1967-02-21
0_1967-02-25
0_1967-03-02
0_1967-03-04
0_1967-03-07
0_1967-03-11
0_1967-03-15
0_1967-03-22
0_1967-03-25
0_1967-03-29
0_1967-04-03
0_1967-04-05
0_1967-04-12
0_1967-04-15
0_1967-04-19
0_1967-04-22
0_1967-04-24
0_1967-04-27
0_1967-04-29
0_1967-05-03
0_1967-05-06
0_1967-05-10
0_1967-05-13
0_1967-05-17
0_1967-05-20
0_1967-05-24
0_1967-05-26
0_1967-05-27
0_1967-05-30
0_1967-06-03
0_1967-06-07
0_1967-06-14
0_1967-06-17
0_1967-06-21
0_1967-06-24
0_1967-06-30
0_1967-07-05
0_1967-07-08
0_1967-07-12
0_1967-07-15
0_1967-07-19
0_1967-07-22
0_1967-07-26
0_1967-07-29
0_1967-08-02
0_1967-08-05
0_1967-08-12
0_1967-08-15
0_1967-08-16
0_1967-08-19
0_1967-08-26
0_1967-08-30
0_1967-09-03
0_1967-09-06
0_1967-09-09
0_1967-09-13
0_1967-09-16
0_1967-09-20
0_1967-09-23
0_1967-09-30
0_1967-10-04
0_1967-10-05
0_1967-10-07
0_1967-10-11
0_1967-10-14
0_1967-10-19
0_1967-10-21
0_1967-10-25
0_1967-10-28
0_1967-10-30
0_1967-11-04
0_1967-11-08
0_1967-11-10
0_1967-11-15
0_1967-11-18
0_1967-11-22
0_1967-11-25
0_1967-11-29
0_1967-11-Prayers_of_the_Consciousness_of_the_Cells
0_1967-12-02
0_1967-12-06
0_1967-12-08
0_1967-12-13
0_1967-12-16
0_1967-12-20
0_1967-12-27
0_1967-12-30
0_1968-01-03
0_1968-01-06
0_1968-01-10
0_1968-01-12
0_1968-01-17
0_1968-01-20
0_1968-01-24
0_1968-01-27
0_1968-01-31
0_1968-02-03
0_1968-02-07
0_1968-02-10
0_1968-02-14
0_1968-02-17
0_1968-02-20
0_1968-02-28
0_1968-03-02
0_1968-03-09
0_1968-03-13
0_1968-03-16
0_1968-03-20
0_1968-03-23
0_1968-03-27
0_1968-03-30
0_1968-04-03
0_1968-04-06
0_1968-04-10
0_1968-04-13
0_1968-04-17
0_1968-04-20
0_1968-04-23
0_1968-04-24
0_1968-04-27
0_1968-05-02
0_1968-05-04
0_1968-05-08
0_1968-05-11
0_1968-05-15
0_1968-05-18
0_1968-05-22
0_1968-05-25
0_1968-05-29
0_1968-06-03
0_1968-06-05
0_1968-06-08
0_1968-06-12
0_1968-06-15
0_1968-06-18
0_1968-06-22
0_1968-06-26
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_1968-08-22
0_1968-08-28
0_1968-08-30
0_1968-09-04
0_1968-09-07
0_1968-09-11
0_1968-09-14
0_1968-09-21
0_1968-09-25
0_1968-09-28
0_1968-10-05
0_1968-10-09
0_1968-10-11
0_1968-10-16
0_1968-10-19
0_1968-10-23
0_1968-10-26
0_1968-10-30
0_1968-11-02
0_1968-11-06
0_1968-11-09
0_1968-11-13
0_1968-11-16
0_1968-11-20
0_1968-11-23
0_1968-11-27
0_1968-11-30
0_1968-12-04
0_1968-12-11
0_1968-12-14
0_1968-12-21
0_1968-12-25
0_1968-12-28
0_1969-01-01
0_1969-01-04
0_1969-01-08
0_1969-01-15
0_1969-01-18
0_1969-01-22
0_1969-01-25
0_1969-01-29
0_1969-02-01
0_1969-02-05
0_1969-02-08
0_1969-02-12
0_1969-02-15
0_1969-02-19
0_1969-02-22
0_1969-02-26
0_1969-03-01
0_1969-03-08
0_1969-03-12
0_1969-03-15
0_1969-03-19
0_1969-03-22
0_1969-03-26
0_1969-03-29
0_1969-04-02
0_1969-04-05
0_1969-04-09
0_1969-04-12
0_1969-04-16
0_1969-04-19
0_1969-04-23
0_1969-04-26
0_1969-04-30
0_1969-05-03
0_1969-05-07
0_1969-05-10
0_1969-05-14
0_1969-05-17
0_1969-05-21
0_1969-05-24
0_1969-05-28
0_1969-05-31
0_1969-06-04
0_1969-06-11
0_1969-06-25
0_1969-06-28
0_1969-07-02
0_1969-07-05
0_1969-07-12
0_1969-07-19
0_1969-07-23
0_1969-07-26
0_1969-07-30
0_1969-08-02
0_1969-08-06
0_1969-08-09
0_1969-08-16
0_1969-08-20
0_1969-08-23
0_1969-08-27
0_1969-08-30
0_1969-09-03
0_1969-09-06
0_1969-09-10
0_1969-09-13
0_1969-09-17
0_1969-09-20
0_1969-09-24
0_1969-09-27
0_1969-10-01
0_1969-10-08
0_1969-10-11
0_1969-10-12
0_1969-10-15
0_1969-10-18
0_1969-10-22
0_1969-10-25
0_1969-10-29
0_1969-11-01
0_1969-11-05
0_1969-11-08
0_1969-11-12
0_1969-11-15
0_1969-11-19
0_1969-11-22
0_1969-11-26
0_1969-11-29
0_1969-12-03
0_1969-12-06
0_1969-12-10
0_1969-12-13
0_1969-12-17
0_1969-12-20
0_1969-12-24
0_1969-12-27
0_1969-12-31
0_1970-01-01
0_1970-01-03
0_1970-01-07
0_1970-01-10
0_1970-01-14
0_1970-01-17
0_1970-01-21
0_1970-01-28
0_1970-01-31
0_1970-02-04
0_1970-02-07
0_1970-02-11
0_1970-02-18
0_1970-02-21
0_1970-02-25
0_1970-02-28
0_1970-03-04
0_1970-03-07
0_1970-03-13
0_1970-03-14
0_1970-03-18
0_1970-03-21
0_1970-03-25
0_1970-03-28
0_1970-04-01
0_1970-04-04
0_1970-04-08
0_1970-04-11
0_1970-04-15
0_1970-04-18
0_1970-04-22
0_1970-04-29
0_1970-05-02
0_1970-05-09
0_1970-05-13
0_1970-05-16
0_1970-05-20
0_1970-05-23
0_1970-05-27
0_1970-05-30
0_1970-06-03
0_1970-06-06
0_1970-06-13
0_1970-06-17
0_1970-06-20
0_1970-06-27
0_1970-07-01
0_1970-07-04
0_1970-07-08
0_1970-07-11
0_1970-07-18
0_1970-07-22
0_1970-07-25
0_1970-07-29
0_1970-08-01
0_1970-08-05
0_1970-08-12
0_1970-08-22
0_1970-09-02
0_1970-09-05
0_1970-09-09
0_1970-09-12
0_1970-09-16
0_1970-09-19
0_1970-09-23
0_1970-09-26
0_1970-09-30
0_1970-10-03
0_1970-10-07
0_1970-10-10
0_1970-10-14
0_1970-10-17
0_1970-10-21
0_1970-10-24
0_1970-10-28
0_1970-10-31
0_1970-11-04
0_1970-11-07
0_1970-11-11
0_1970-11-14
0_1970-11-18
0_1970-11-25
0_1970-11-28
0_1970-12-02
0_1970-12-03
0_1971-01-01
0_1971-01-11
0_1971-01-16
0_1971-01-17
0_1971-01-23
0_1971-01-27
0_1971-01-30
0_1971-02-03
0_1971-02-06
0_1971-02-10
0_1971-02-17
0_1971-02-20
0_1971-02-24
0_1971-02-27
0_1971-03-02
0_1971-03-03
0_1971-03-06
0_1971-03-10
0_1971-03-13
0_1971-03-17
0_1971-03-24
0_1971-03-27
0_1971-03-31
0_1971-04-01
0_1971-04-03
0_1971-04-07
0_1971-04-10
0_1971-04-11
0_1971-04-14
0_1971-04-17
0_1971-04-21
0_1971-04-28
0_1971-04-29
0_1971-05-01
0_1971-05-05
0_1971-05-08
0_1971-05-12
0_1971-05-15
0_1971-05-19
0_1971-05-22
0_1971-05-25
0_1971-05-26
0_1971-05-27
0_1971-05-29
0_1971-06-02
0_1971-06-03
0_1971-06-05
0_1971-06-09
0_1971-06-12
0_1971-06-16
0_1971-06-23
0_1971-06-26
0_1971-06-30
0_1971-07-03
0_1971-07-10
0_1971-07-14
0_1971-07-17
0_1971-07-21
0_1971-07-24
0_1971-07-28
0_1971-07-31
0_1971-08-04
0_1971-08-07
0_1971-08-11
0_1971-08-14
0_1971-08-18
0_1971-08-21
0_1971-08-25
0_1971-08-28
0_1971-08-Undated
0_1971-09-01
0_1971-09-04
0_1971-09-08
0_1971-09-11
0_1971-09-14
0_1971-09-15
0_1971-09-18
0_1971-09-22
0_1971-09-29
0_1971-10-02
0_1971-10-06
0_1971-10-09
0_1971-10-13
0_1971-10-16
0_1971-10-20
0_1971-10-23
0_1971-10-27
0_1971-10-30
0_1971-11-10
0_1971-11-13
0_1971-11-17
0_1971-11-20
0_1971-11-24
0_1971-11-27
0_1971-12-01
0_1971-12-04
0_1971-12-08
0_1971-12-11
0_1971-12-13
0_1971-12-15
0_1971-12-18
0_1971-12-22
0_1971-12-25
0_1971-12-27
0_1971-12-29a
0_1971-12-29b
0_1972-01-01
0_1972-01-02
0_1972-01-05
0_1972-01-08
0_1972-01-12
0_1972-01-15
0_1972-01-19
0_1972-01-22
0_1972-01-26
0_1972-01-29
0_1972-01-30
0_1972-02-01
0_1972-02-02
0_1972-02-05
0_1972-02-08
0_1972-02-09
0_1972-02-10
0_1972-02-11
0_1972-02-12
0_1972-02-16
0_1972-02-19
0_1972-02-22
0_1972-02-23
0_1972-02-26
0_1972-03-01
0_1972-03-04
0_1972-03-08
0_1972-03-10
0_1972-03-11
0_1972-03-15
0_1972-03-18
0_1972-03-22
0_1972-03-24
0_1972-03-25
0_1972-03-29a
0_1972-03-29b
0_1972-03-30
0_1972-04-02a
0_1972-04-02b
0_1972-04-03
0_1972-04-04
0_1972-04-05
0_1972-04-06
0_1972-04-08
0_1972-04-12
0_1972-04-13
0_1972-04-15
0_1972-04-19
0_1972-04-26
0_1972-04-29
0_1972-05-04
0_1972-05-06
0_1972-05-13
0_1972-05-17
0_1972-05-19
0_1972-05-24
0_1972-05-26
0_1972-05-27
0_1972-05-29
0_1972-05-31
0_1972-06-03
0_1972-06-04
0_1972-06-07
0_1972-06-10
0_1972-06-14
0_1972-06-17
0_1972-06-18
0_1972-06-24
0_1972-06-28
0_1972-07-01
0_1972-07-05
0_1972-07-08
0_1972-07-12
0_1972-07-15
0_1972-07-19
0_1972-07-22
0_1972-07-26
0_1972-07-29
0_1972-08-02
0_1972-08-05
0_1972-08-09
0_1972-08-12
0_1972-08-16
0_1972-08-19
0_1972-08-26
0_1972-08-30
0_1972-09-06
0_1972-09-09
0_1972-09-13
0_1972-09-16
0_1972-09-20
0_1972-09-30
0_1972-10-07
0_1972-10-11
0_1972-10-14
0_1972-10-18
0_1972-10-21
0_1972-10-25
0_1972-10-28
0_1972-10-30
0_1972-11-02
0_1972-11-04
0_1972-11-08
0_1972-11-11
0_1972-11-18
0_1972-11-22
0_1972-11-25
0_1972-12-02
0_1972-12-06
0_1972-12-09
0_1972-12-10
0_1972-12-13
0_1972-12-16
0_1972-12-20
0_1972-12-23
0_1972-12-26
0_1972-12-30
0_1973-01-03
0_1973-01-10
0_1973-01-13
0_1973-01-17
0_1973-01-20
0_1973-01-24
0_1973-01-31
0_1973-02-03
0_1973-02-07
0_1973-02-08
0_1973-02-14
0_1973-02-17
0_1973-02-18
0_1973-02-28
0_1973-03-03
0_1973-03-10
0_1973-03-14
0_1973-03-17
0_1973-03-19
0_1973-03-21
0_1973-03-24
0_1973-03-26
0_1973-03-28
0_1973-03-30
0_1973-03-31
0_1973-04-07
0_1973-04-08
0_1973-04-11
0_1973-04-14
0_1973-04-18
0_1973-04-25
0_1973-04-30
0_1973-05-05
0_1973-05-09
0_1973-05-14
0_1973-05-15
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_The_Right_of_Absolute_Freedom
02.04_-_Two_Sonnets_of_Shakespeare
02.05_-_Federated_Humanity
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_India_One_and_Indivisable
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_Basic_Unity
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_The_Way_to_Unity
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_Mysticism_in_Bengali_Poetry
02.12_-_The_Heavens_of_the_Ideal
02.12_-_The_Ideals_of_Human_Unity
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_The_Gradations_of_Consciousness__The_Gradation_of_Planes
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Spiritual_Outlook
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.09_-_Buddhism_and_Hinduism
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.11_-_True_Humility
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.13_-_Dynamic_Fatalism
03.13_-_Human_Destiny
03.14_-_From_the_Known_to_the_Unknown?
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.15_-_Towards_the_Future
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.01_-_To_the_Heights_I
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.03_-_To_the_Heights_III
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.04_-_To_the_Heights_IV
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.05_-_To_the_Heights_V
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.07_-_To_the_Heights_VII_(Mahakali)
04.08_-_An_Evolutionary_Problem
04.09_-_To_the_Heights-I_(Mahasarswati)
04.09_-_Values_Higher_and_Lower
04.10_-_To_the_Heights-X
04.11_-_To_the_Heights-XI
04.12_-_To_the_Heights-XII
04.13_-_To_the_HeightsXIII
04.14_-_To_the_Heights-XXIV
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
04.16_-_To_the_Heights-XVI
04.17_-_To_the_Heights-XVII
04.18_-_To_the_Heights-XVIII
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
04.20_-_To_the_Heights-XX
04.21_-_To_the_HeightsXXI
04.22_-_To_the_Heights-XXII
04.23_-_To_the_Heights-XXIII
04.24_-_To_the_Heights-XXIV
04.25_-_To_the_Heights-XXV
04.26_-_To_the_Heights-XXVI
04.27_-_To_the_Heights-XXVII
04.29_-_To_the_Heights-XXIX
04.30_-_To_the_HeightsXXX
04.31_-_To_the_Heights-XXXI
04.33_-_To_the_Heights-XXXIII
04.34_-_To_the_Heights-XXXIV
04.38_-_To_the_Heights-XXXVIII
04.40_-_To_the_Heights-XL
04.43_-_To_the_Heights-XLIII
04.44_-_To_the_Heights-XLIV
04.45_-_To_the_Heights-XLV
04.46_-_To_the_Heights-XLVI
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Of_Desire_and_Atonement
05.03_-_Satyavan_and_Savitri
05.03_-_The_Body_Natural
05.04_-_Of_Beauty_and_Ananda
05.04_-_The_Immortal_Person
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Revealer_and_the_Revelation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.15_-_Sartrian_Freedom
05.16_-_A_Modernist_Mentality
05.17_-_Evolution_or_Special_Creation
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.21_-_Being_or_Becoming_and_Having
05.22_-_Success_and_its_Conditions
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_Darkness_to_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.03_-_Types_of_Meditation
06.04_-_The_Conscious_Being
06.05_-_The_Story_of_Creation
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.09_-_How_to_Wait
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.13_-_Body,_the_Occult_Agent
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.16_-_A_Page_of_Occult_History
06.17_-_Directed_Change
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.21_-_The_Personal_and_the_Impersonal
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.23_-_Here_or_Elsewhere
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.25_-_Individual_and_Collective_Soul
06.26_-_The_Wonder_of_It_All
06.27_-_To_Learn_and_to_Understand
06.28_-_The_Coming_of_Superman
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.34_-_Selfless_Worker
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.02_-_The_Spiral_Universe
07.03_-_The_Entry_into_the_Inner_Countries
07.03_-_This_Expanding_Universe
07.04_-_The_Triple_Soul-Forces
07.04_-_The_World_Serpent
07.05_-_The_Finding_of_the_Soul
07.05_-_This_Mystery_of_Existence
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.07_-_Freedom_and_Destiny
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.09_-_The_Symbolic_Ignorance
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.12_-_This_Ugliness_in_the_World
07.13_-_Divine_Justice
07.14_-_The_Divine_Suffering
07.15_-_Divine_Disgust
07.16_-_Things_Significant_and_Insignificant
07.17_-_Why_Do_We_Forget_Things?
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.19_-_Bad_Thought-Formation
07.20_-_Why_are_Dreams_Forgotten?
07.21_-_On_Occultism
07.22_-_Mysticism_and_Occultism
07.24_-_Meditation_and_Meditation
07.25_-_Prayer_and_Aspiration
07.26_-_Offering_and_Surrender
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.28_-_Personal_Effort_and_Will
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.33_-_The_Inner_and_the_Outer
07.34_-_And_this_Agile_Reason
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.01_-_Choosing_To_Do_Yoga
08.02_-_Order_and_Discipline
08.03_-_Death_in_the_Forest
08.03_-_Organise_Your_Life
08.04_-_Doing_for_Her_Sake
08.05_-_Will_and_Desire
08.06_-_A_Sign_and_a_Symbol
08.07_-_Sleep_and_Pain
08.08_-_The_Mind_s_Bazaar
08.09_-_Spirits_in_Trees
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.11_-_The_Work_Here
08.12_-_Thought_the_Creator
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.15_-_Divine_Living
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.19_-_Asceticism
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.29_-_Meditation_and_Wakefulness
08.30_-_Dealing_with_a_Wrong_Movement
08.31_-_Personal_Effort_and_Surrender
08.32_-_The_Surrender_of_an_Inner_Warrior
08.33_-_Opening_to_the_Divine
08.34_-_To_Melt_into_the_Divine
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.01_-_Towards_the_Black_Void
09.02_-_Meditation
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.08_-_The_Modern_Taste
09.09_-_The_Origin
09.10_-_The_Supramental_Vision
09.11_-_The_Supramental_Manifestation_and_World_Change
09.12_-_The_True_Teaching
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.15_-_How_to_Listen
09.16_-_Goal_of_Evolution
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
1.002_-_The_Heifer
1.003_-_Family_of_Imran
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
1.004_-_Women
10.05_-_Mind_and_the_Mental_World
1.005_-_The_Table
10.06_-_Beyond_the_Dualities
1.006_-_Livestock
10.06_-_Looking_around_with_Craziness
1.007_-_Initial_Steps_in_Yoga_Practice
10.07_-_The_Demon
1.007_-_The_Elevations
10.07_-_The_World_is_One
10.08_-_Consciousness_as_Freedom
1.008_-_The_Principle_of_Self-Affirmation
1.008_-_The_Spoils
10.09_-_Education_as_the_Growth_of_Consciousness
1.009_-_Perception_and_Reality
1.009_-_Repentance
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Foreword
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00g_-_Foreword
1.00h_-_Foreword
1.00_-_INTRODUCTION
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_PREFACE
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_PROLOGUE_IN_HEAVEN
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
10.10_-_Education_is_Organisation
1.010_-_Jonah
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Beyond_Love_and_Hate
1.011_-_Hud
10.11_-_Savitri
10.12_-_Awake_Mother
1.012_-_Joseph
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.12_-_The_Divine_Grace_and_Love
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
1.013_-_Thunder
1.014_-_Abraham
10.14_-_Night_and_Day
10.15_-_The_Evolution_of_Language
1.015_-_The_Rock
1.016_-_The_Bee
10.16_-_The_Relative_Best
10.17_-_Miracles:_Their_True_Significance
1.017_-_The_Night_Journey
10.18_-_Short_Notes_-_1-_The_Sense_of_Earthly_Evolution
1.018_-_The_Cave
1.019_-_Mary
10.19_-_Short_Notes_-_2-_God_Above_and_God_Within
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Hatha_Yoga
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry.
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
1.01_-_Soul_and_God
1.01_-_Sri_Aurobindo
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Corporeal_Being_of_Man
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Ego
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Lord_of_hosts
1.01_-_The_Mental_Fortress
1.01_-_The_Offering
1.01_-_THE_OPPOSITES
1.01_-_The_Path_of_Later_On
1.01_-_The_Rape_of_the_Lock
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Three_Metamorphoses
1.01_-_The_True_Aim_of_Life
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
10.20_-_Short_Notes_-_3-_Emptying_and_Replenishment
1.020_-_Ta-Ha
1.020_-_The_World_and_Our_World
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.021_-_The_Prophets
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
10.22_-_Short_Notes_-_5-_Consciousness_and_Dimensions_of_View
1.022_-_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
1.023_-_The_Believers
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
1.024_-_The_Light
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.025_-_The_Criterion
10.26_-_A_True_Professor
1.026_-_The_Poets
10.27_-_Consciousness
1.027_-_The_Ant
1.028_-_Bringing_About_Whole-Souled_Dedication
1.028_-_History
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
10.29_-_Gods_Debt
1.029_-_The_Spider
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Education
1.02_-_Fire_over_the_Earth
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Isha_Analysis
1.02_-_Karma_Yoga
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Outline_of_Practice
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Substance_Is_Eternal
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Objects_of_Imitation.
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_THE_POOL_OF_TEARS
1.02_-_The_Principle_of_Fire
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Shadow
1.02_-_The_Soul_Being_of_Man
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Virtues
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_Twenty-two_Letters
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.30_-_India,_the_World_and_the_Ashram
1.030_-_The_Romans
1.031_-_Intense_Aspiration
1.031_-_Luqman
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
1.032_-_Prostration
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
1.033_-_The_Confederates
10.34_-_Effort_and_Grace
1.034_-_Sheba
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
1.036_-_Ya-Seen
1.037_-_Preventing_the_Fall_in_Yoga
1.037_-_The_Aligners
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.038_-_Saad
1.039_-_Throngs
1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Eternal_Presence
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Master_Ma_is_Unwell
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Armour_of_Grace
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_The_Divine_and_Man
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_The_Manner_of_Imitation.
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Principle_of_Water
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_The_Spiritual_Being_of_Man
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_three_first_elements
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_The_Void
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_Yama_and_Niyama
1.03_-_YIBHOOTI_PADA
1.040_-_Forgiver
1.040_-_Re-Educating_the_Mind
1.041_-_Detailed
1.042_-_Consultation
1.043_-_Decorations
1.044_-_Smoke
1.045_-_Kneeling
1.045_-_Piercing_the_Structure_of_the_Object
1.046_-_The_Dunes
1.047_-_Muhammad
1.048_-_Victory
1.049_-_The_Chambers
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_HOW_THE_.TRUE_WORLD._ULTIMATELY_BECAME_A_FABLE
1.04_-_Hymns_of_Bharadwaja
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_Nada_Yoga
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_Nothing_Exists_Per_Se_Except_Atoms_And_The_Void
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_ON_THE_DESPISERS_OF_THE_BODY
1.04_-_Pratyahara
1.04_-_Reality_Omnipresent
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_33_seven_double_letters
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Fork_in_the_Road
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Principle_of_Air
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_To_the_Priest_of_Rytan-ji
1.04_-_Vital_Education
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.050_-_Qaf
1.051_-_The_Spreaders
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_The_Mount
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.053_-_The_Star
1.054_-_The_Moon
1.055_-_The_Compassionate
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.056_-_The_Inevitable
1.057_-_Iron
1.057_-_The_Four_Manifestations_of_Ignorance
1.058_-_The_Argument
1.059_-_The_Mobilization
1.05_-_Adam_Kadmon
1.05_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_AUERBACHS_CELLAR
1.05_-_Bhakti_Yoga
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_Character_Of_The_Atoms
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy.
1.05_-_Dharana
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Hymns_of_Bharadwaja
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.05_-_ON_ENJOYING_AND_SUFFERING_THE_PASSIONS
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_On_the_Love_of_God.
1.05_-_Pratyahara_and_Dharana
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Principle_of_Earth
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_True_Doer_of_Works
1.05_-_The_twelve_simple_letters
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_The_Ways_of_Working_of_the_Lord
1.05_-_To_Know_How_To_Suffer
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.060_-_The_Woman_Tested
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.061_-_Column
1.062_-_Friday
1.063_-_The_Hypocrites
1.064_-_Gathering
1.065_-_Divorce
1.066_-_Prohibition
1.067_-_Sovereignty
1.068_-_The_Pen
1.069_-_The_Reality
1.06_-_Agni_and_the_Truth
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Definition_of_Tragedy.
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Gestalt_and_Universals
1.06_-_Hymns_of_Parashara
1.06_-_Iconography
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_On_Induction
1.06_-_On_remembrance_of_death.
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_On_Thought
1.06_-_On_Work
1.06_-_Origin_of_the_four_castes
1.06_-_PIG_AND_PEPPER
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_Raja_Yoga
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Light
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_The_Three_Mothers_or_the_First_Elements
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.070_-_Ways_of_Ascent
1.072_-_The_Jinn
1.073_-_The_Enwrapped
1.074_-_The_Enrobed
1.075_-_Resurrection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.076_-_Man
1.077_-_The_Unleashed
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.078_-_The_Event
1.079_-_The_Snatchers
1.07_-_Akasa_or_the_Ethereal_Principle
1.07_-_A_MAD_TEA-PARTY
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_A_STREET
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Hymn_of_Paruchchhepa
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_ON_READING_AND_WRITING
1.07_-_Past,_Present_and_Future
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Sri_Aurobindo_and_The_Mother
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Plot_must_be_a_Whole.
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_He_Frowned
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.081_-_The_Rolling
1.082_-_The_Shattering
1.083_-_Choosing_an_Object_for_Concentration
1.083_-_The_Defrauders
1.085_-_The_Constellations
1.087_-_The_Most_High
1.089_-_The_Dawn
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Karma,_the_Law_of_Cause_and_Effect
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_Summary
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Plot_must_be_a_Unity.
1.08_-_THE_QUEEN'S_CROQUET_GROUND
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.08_-_Worship_of_Substitutes_and_Images
1.090_-_The_Land
1.091_-_The_Sun
1.094_-_The_Soothing
1.094_-_Understanding_the_Structure_of_Things
1.095_-_The_Fig
1.096_-_Clot
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Kundalini_Yoga
1.09_-_Legend_of_Lakshmi
1.09_-_Man_-_About_the_Body
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_On_remembrance_of_wrongs.
1.09_-_ON_THE_PREACHERS_OF_DEATH
1.09_-_(Plot_continued.)_Dramatic_Unity.
1.09_-_PROMENADE
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Absolute_Manifestation
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Chosen_Ideal
1.09_-_The_Crown,_Cap,_Magus-Band
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Pure_Existent
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.09_-_WHO_STOLE_THE_TARTS?
1.1.01_-_Certitudes
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
1.1.03_-_Brahman
11.03_-_Cosmonautics
1.1.03_-_Man
1.1.04_-_Philosophy
1.104_-_The_Backbiter
1.1.04_-_The_Self_or_Atman
11.04_-_The_Triple_Cord
11.05_-_The_Ladder_of_Unconsciousness
1.1.05_-_The_Siddhis
1.106_-_Quraish
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.08_-_Body-Energy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_ALICE'S_EVIDENCE
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_Fate_and_Free-Will
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_Mantra_Yoga
1.10_-_On_our_Knowledge_of_Universals
1.10_-_On_slander_or_calumny.
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
1.10_-_The_descendants_of_the_daughters_of_Daksa_married_to_the_Rsis
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Magical_Garment
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_THE_NEIGHBORS_HOUSE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.1.1.04_-_Joy_of_Poetic_Creation
1.1.1.06_-_Inspiration_and_Effort
1.1.1.07_-_Aspiration,_Opening,_Recognition
1.1.1.08_-_Self-criticism
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_A_STREET
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_On_talkativeness_and_silence.
1.11_-_ON_THE_NEW_IDOL
1.11_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.11_-_Powers
1.1.1_-_Text
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Magical_Belt
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Second_Genesis
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_Transformation
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.1.2.01_-_Sources_of_Inspiration_and_Variety
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_Further_Magical_Aids
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_On_lying.
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_Sleep_and_Dreams
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Astral_Plane
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_'quantitative_parts'_of_Tragedy_defined.
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_A_Dream
1.13_-_A_GARDEN-ARBOR
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_ON_CHASTITY
1.13_-_On_despondency.
1.13_-_(Plot_continued.)_What_constitutes_Tragic_Action.
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Pentacle,_Lamen_or_Seal
1.13_-_The_Spirit
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_BOOK_THE_FOURTEENTH
1.14_-_Descendants_of_Prithu
1.14_-_FOREST_AND_CAVERN
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_ON_THE_FRIEND
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.14_-_Postscript
1.14_-_The_Book_of_Magic_Formulae
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Mental_Plane
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_Prayers
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_element_of_Character_in_Tragedy.
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_Inquiries_of_Maitreya_respecting_the_history_of_Prahlada
1.16_-_Man,_A_Transitional_Being
1.16_-_MARTHAS_GARDEN
1.16_-_On_Concentration
1.16_-_On_love_of_money_or_avarice.
1.16_-_ON_LOVE_OF_THE_NEIGHBOUR
1.16_-_On_Self-Knowledge
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.16_-_PRAYER
1.16_-_Religion
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_AT_THE_FOUNTAIN
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_God
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_On_Teaching
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_DONJON
1.18_-_Evocation
1.18_-_FAITH
1.18_-_Further_rules_for_the_Tragic_Poet.
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_Friendship
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_ON_LITTLE_OLD_AND_YOUNG_WOMEN
1.18_-_The_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_NIGHT
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_On_Talking
1.19_-_ON_THE_ADDERS_BITE
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Act_of_Truth
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
1.19_-_The_Victory_of_the_Fathers
1.19_-_Thought,_or_the_Intellectual_element,_and_Diction_in_Tragedy.
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
1.2.04_-_Sincerity
1.2.05_-_Aspiration
12.05_-_Beauty
12.05_-_The_World_Tragedy
1.2.06_-_Rejection
12.06_-_The_Hero_and_the_Nymph
1.2.07_-_Surrender
12.07_-_The_Double_Trinity
1.2.08_-_Faith
12.08_-_Notes_on_Freedom
1.2.09_-_Consecration_and_Offering
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_CATHEDRAL
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Diction,_or_Language_in_general.
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_ON_CHILD_AND_MARRIAGE
1.20_-_On_Time
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.20_-_The_Hound_of_Heaven
1.20_-_Visnu_appears_to_Prahlada
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.1.04_-_Mystic_Poetry
1.2.1.06_-_Symbolism_and_Allegory
1.2.10_-_Opening
12.10_-_The_Sunlit_Path
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.1.12_-_Spiritual_Poetry
1.2.11_-_Patience_and_Perseverance
1.2.12_-_Vigilance
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_Families_of_the_Daityas
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_IDOLATRY
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_My_Theory_of_Astrology
1.21_-_ON_FREE_DEATH
1.21_-_On_unmanly_and_puerile_cowardice.
1.21__-_Poetic_Diction.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.2.2.06_-_Genius
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_On_Prayer
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_(Poetic_Diction_continued.)_How_Poetry_combines_elevation_of_language_with_perspicuity.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_DREARY_DAY
1.23_-_Epic_Poetry.
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.23_-_THE_MIRACULOUS
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_On_Beauty
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.25_-_DUNGEON
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_Religion
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.27_-_Guido_da_Montefeltro._His_deception_by_Pope_Boniface_VIII.
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.27_-_Succession_to_the_Soul
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
13.04_-_A_Note_on_Supermind
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
1.3.05_-_Silence
13.06_-_The_Passing_of_Satyavan
13.07_-_The_Inter-Zone
13.08_-_The_Return
1.30_-_Adonis_in_Syria
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.30_-_Do_you_Believe_in_God?
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.3.1.02_-_The_Object_of_Our_Yoga
1.31_-_Adonis_in_Cyprus
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.31_-_Is_Thelema_a_New_Religion?
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ninth_Circle__Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina__Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora__Traitors_to_their_Country._Dante_questions_Bocca_degli
1.32_-_The_Ritual_of_Adonis
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.
1.3.4.01_-_The_Beginning_and_the_End
1.3.4.04_-_The_Divine_Superman
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.34_-_The_Myth_and_Ritual_of_Attis
1.34_-_The_Tao_1
1.3.5.01_-_The_Law_of_the_Way
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.3.5.04_-_The_Evolution_of_Consciousness
1.3.5.05_-_The_Path
1.35_-_Attis_as_a_God_of_Vegetation
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.36_-_Quo_Stet_Olympus_-_Where_the_Gods,_Angels,_etc._Live
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Death_-_Fear_-_Magical_Memory
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Coincidence
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.40_-_The_Nature_of_Osiris
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.41_-_Isis
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_Osiris_and_the_Sun
1.42_-_This_Self_Introversion
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.47_-_Reincarnation
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.01_-_The_Mother,_Human_and_Divine
15.02_-_1973-02-17
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
15.09_-_One_Day_More
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_Money
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.60_-_Knack
1.61_-_Power_and_Authority
1.61_-_The_Myth_of_Balder
1.62_-_The_Elastic_Mind
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
17.03_-_Agni_and_the_Gods
17.04_-_Hymn_to_the_Purusha
17.05_-_Hymn_to_Hiranyagarbha
17.06_-_Hymn_of_the_Supreme_Goddess
17.07_-_Ode_to_Darkness
17.08_-_Last_Hymn
1.70_-_Morality_1
17.10_-_A_Hymn
17.11_-_A_Prayer
1.71_-_Morality_2
1.72_-_Education
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.01_-_Padavali
18.02_-_Ramprasad
18.03_-_Tagore
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
19.01_-_The_Twins
19.02_-_Vigilance
19.03_-_The_Mind
19.04_-_The_Flowers
19.05_-_The_Fool
19.06_-_The_Wise
19.07_-_The_Adept
19.08_-_Thousands
19.09_-_On_Evil
19.11_-_Old_Age
1912_11_02p
1912_11_19p
1912_11_26p
1912_11_28p
1912_12_02p
1912_12_03p
1912_12_05p
1912_12_07p
1912_12_10p
1912_12_11p
1913_02_10p
1913_02_12p
1913_05_11p
1913_06_15p
1913_06_17p
1913_06_18p
1913_07_23p
1913_08_02p
1913_08_08p
1913_08_15p
1913_08_16p
1913_08_17p
1913_10_07p
1913_11_25p
1913_11_28p
1913_11_29p
1913_12_13p
1913_12_16p
1913_12_29p
19.13_-_Of_the_World
1914_01_01p
1914_01_02p
1914_01_03p
1914_01_04p
1914_01_05p
1914_01_06p
1914_01_07p
1914_01_08p
1914_01_09p
1914_01_10p
1914_01_11p
1914_01_13p
1914_01_19p
1914_01_29p
1914_01_30p
1914_02_01p
1914_02_07p
1914_02_08p
1914_02_09p
1914_02_10p
1914_02_11p
1914_02_12p
1914_02_13p
1914_02_14p
1914_02_15p
1914_02_16p
1914_02_19p
1914_02_20p
1914_02_21p
1914_02_22p
1914_02_23p
1914_02_27p
1914_03_01p
1914_03_03p
1914_03_04p
1914_03_06p
1914_03_07p
1914_03_08p
1914_03_09p
1914_03_10p
1914_03_12p
1914_03_13p
1914_03_14p
1914_03_15p
1914_03_17p
1914_03_18p
1914_03_19p
1914_03_20p
1914_03_21p
1914_03_23p
1914_03_24p
1914_03_25p
1914_03_28p
1914_03_30p
1914_04_03p
1914_04_04p
1914_04_07p
1914_04_08p
1914_04_10p
1914_04_13p
1914_04_17p
1914_04_18p
1914_04_19p
1914_04_20p
1914_04_23p
1914_04_28p
1914_05_02p
1914_05_03p
1914_05_04p
1914_05_09p
1914_05_10p
1914_05_12p
1914_05_13p
1914_05_15p
1914_05_16p
1914_05_17p
1914_05_18p
1914_05_19p
1914_05_20p
1914_05_22p
1914_05_23p
1914_05_24p
1914_05_25p
1914_05_26p
1914_05_27p
1914_05_28p
1914_05_29p
1914_05_31p
1914_06_01p
1914_06_02p
1914_06_03p
1914_06_04p
1914_06_09p
1914_06_11p
1914_06_13p
1914_06_14p
1914_06_15p
1914_06_16p
1914_06_17p
1914_06_18p
1914_06_20p
1914_06_21p
1914_06_22p
1914_06_23p
1914_06_24p
1914_06_25p
1914_06_26p
1914_06_27p
1914_06_28p
1914_06_29p
1914_07_01p
1914_07_04p
1914_07_05p
1914_07_06p
1914_07_07p
1914_07_10p
1914_07_12p
1914_07_15p
1914_07_17p
1914_07_18p
1914_07_19p
1914_07_22p
1914_07_25p
1914_07_27p
1914_07_31p
1914_08_02p
1914_08_03p
1914_08_04p
1914_08_05p
1914_08_06p
1914_08_08p
1914_08_09p
1914_08_11p
1914_08_13p
1914_08_16p
1914_08_17p
1914_08_18p
1914_08_20p
1914_08_21p
1914_08_24p
1914_08_25p
1914_08_26p
1914_08_27p
1914_08_28p
1914_08_29p
1914_08_31p
1914_09_01p
1914_09_04p
1914_09_05p
1914_09_09p
1914_09_10p
1914_09_14p
1914_09_16p
1914_09_17p
1914_09_22p
1914_09_24p
1914_09_25p
1914_09_30p
1914_10_05p
1914_10_06p
1914_10_07p
1914_10_10p
1914_10_11p
1914_10_12p
1914_10_17p
1914_10_23p
1914_10_25p
1914_11_03p
1914_11_10p
1914_11_15p
1914_11_17p
1914_11_20p
1914_11_21p
1914_12_04p
1914_12_10p
1914_12_12p
1914_12_22p
19.14_-_The_Awakened
1915_01_02p
1915_01_11p
1915_01_17p
1915_01_18p
1915_02_15p
1915_03_03p
1915_03_04p
1915_03_07p
1915_03_08p
1915_04_19p
1915_05_24p
1915_07_31p
1915_11_02p
1915_11_07p
1915_11_26p
19.15_-_On_Happiness
1916_01_15p
1916_01_22p
1916_01_23p
1916_06_07p
1916_11_28p
1916_12_04p
1916_12_05p
1916_12_07p
1916_12_08p
1916_12_09p
1916_12_10p
1916_12_12p
1916_12_20p
1916_12_21p
1916_12_24p
1916_12_25p
1916_12_26p
1916_12_27p
1916_12_30p
19.16_-_Of_the_Pleasant
1917_01_04p
1917_01_05p
1917_01_08p
1917_01_14p
1917_01_23p
1917_01_25p
1917_01_29p
1917_03_27p
1917_03_30p
1917_03_31p
1917_04_01p
1917_04_07p
1917_04_10p
1917_04_28p
1917_07_13p
1917_09_24p
1917_10_15p
1917_11_25p
19.17_-_On_Anger
1918_07_12p
1918_10_10p
19.18_-_On_Impurity
1919_09_03p
19.19_-_Of_the_Just
1920_06_22p
19.20_-_The_Path
19.21_-_Miscellany
19.22_-_Of_Hell
19.23_-_Of_the_Elephant
19.24_-_The_Canto_of_Desire
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
1927_05_06p
1928_12_28p
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1933_12_23p
1936_08_21p
1937_10_23p
1938_08_17p
1950-12-21_-_The_Mother_of_Dreams
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-28_-_Correct_judgment.
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-03-25
1953-04-01
1953-04-08
1953-04-15
1953-04-22
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-21_-_Identify_with_the_Divine_-_The_Divine,_the_most_important_thing_in_life
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-12_-_Questions,_practice_and_progress
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-06_-_Freedom,_servitude_and_love
1957-03-08_-_A_Buddhist_story
1957-03-13_-_Our_best_friend
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-20_-_Never_sit_down,_true_repose
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-09_-_Incontinence_of_speech
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-14_-_Meditation_on_Sri_Aurobindo
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-08-28_-_Freedom_and_Divine_Will
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-16_-_Story_of_successive_involutions
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-15_-_The_only_unshakable_point_of_support
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-02_-_Correcting_a_mistake
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-04-30_-_Mental_constructions_and_experience
1958-05-07_-_The_secret_of_Nature
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-21_-_Mental_honesty
1958-05-28_-_The_Avatar
1958-06-04_-_New_birth
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-15_-_Our_relation_with_the_Gods
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_09_26
1958-10-01_-_The_ideal_of_moral_perfection
1958_10_03
1958-10-08_-_Stages_between_man_and_superman
1958_10_10
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-05_-_Knowing_how_to_be_silent
1958_11_07
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958_11_14
1958_11_21
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958_11_28
1958_12_05
1960_01_05
1960_01_12
1960_01_20
1960_01_27
1960_02_03
1960_02_10
1960_02_17
1960_02_24
1960_03_02
1960_03_09
1960_03_16
1960_03_23
1960_03_30
1960_04_06
1960_04_07?_-_28
1960_04_20
1960_04_27
1960_05_04
1960_05_11
1960_05_18
1960_05_25
1960_06_03
1960_06_08
1960_06_16
1960_06_22
1960_06_29
1960_07_06
1960_07_13
1960_07_19
1960_08_24
1960_08_27
1960_10_24
1960_11_10
1960_11_11?_-_48
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1961_01_18
1961_01_28
1961_02_02
1961_03_11_-_58
1961_03_17_-_56
1961_03_17_-_57
1961_04_26_-_59
1961_05_04_-_60
1961_05_20
1961_05_21?_-_62
1961_05_22?
1961_07_18
1962_01_12
1962_01_21
1962_02_03
1962_02_27
1962_02_28?_-_73
1962_05_24
1962_10_06
1962_10_12
1963_01_14
1963_03_06
1963_05_15
1963_08_10
1963_08_11?_-_94
1963_11_04
1963_11_05?_-_96
1963_11_06?_-_97
1964_02_05_-_98
1964_02_06?_-_99
1964_03_25
1964_09_16
1965_01_12
1965_03_03
1965_05_29
1965_09_25
1965_12_25
1965_12_26?
1966_07_06
1966_09_14
1967-05-24.1_-_Defining_the_Divine
1967-05-24.2_-_Defining_God
1969_08_03
1969_08_05
1969_08_07
1969_08_09
1969_08_14
1969_08_15?_-_133
1969_08_19
1969_08_21
1969_08_30_-_139
1969_08_30_-_140
1969_08_31_-_141
1969_09_04_-_143
1969_09_07_-_145
1969_09_14
1969_09_17
1969_09_18
1969_09_22
1969_09_23
1969_09_26
1969_09_27
1969_09_29
1969_09_30
1969_10_01?_-_166
1969_10_06
1969_10_07
1969_10_10
1969_10_13
1969_10_15
1969_10_17
1969_10_18
1969_10_19
1969_10_21
1969_10_23
1969_10_24
1969_10_29
1969_10_31
1969_11_07
1969_11_08?
1969_11_13
1969_11_15
1969_11_16
1969_11_24
1969_11_25
1969_11_26
1969_11_27?
1969_12_01
1969_12_03
1969_12_04
1969_12_05
1969_12_07
1969_12_08
1969_12_09
1969_12_11
1969_12_14
1969_12_15
1969_12_17
1969_12_21
1969_12_22
1969_12_23
1969_12_26
1969_12_28
1969_12_29?
1969_12_31
1970_01_01
1970_01_04
1970_01_06
1970_01_07
1970_01_08
1970_01_09
1970_01_10
1970_01_12
1970_01_13?
1970_01_15
1970_01_17
1970_01_20
1970_01_21
1970_01_22
1970_01_23
1970_01_24
1970_01_25
1970_01_27
1970_01_29
1970_01_30
1970_02_01
1970_02_02
1970_02_04
1970_02_08
1970_02_09
1970_02_10
1970_02_12
1970_02_13
1970_02_16
1970_02_17
1970_02_18
1970_02_19
1970_02_20
1970_02_23
1970_02_25
1970_02_26
1970_02_27?
1970_03_02
1970_03_03
1970_03_05
1970_03_06?
1970_03_09
1970_03_11
1970_03_14
1970_03_15
1970_03_18
1970_03_19?
1970_03_21
1970_03_24
1970_03_25
1970_03_27
1970_03_29
1970_03_30
1970_04_01
1970_04_02
1970_04_03
1970_04_04
1970_04_06
1970_04_07
1970_04_09
1970_04_10
1970_04_11
1970_04_15
1970_04_17
1970_04_20_-_485
1970_04_22_-_493
1970_04_23_-_495
1970_04_29
1970_05_01
1970_05_02
1970_05_03?
1970_05_12
1970_05_21
1970_05_25
1970_05_28
1970_06_01
1970_06_02
1970_06_03
1971_12_11
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_Adela
1.ac_-_An_Oath
1.ac_-_Colophon
1.ac_-_Happy_Dust
1.ac_-_Leah_Sublime
1.ac_-_On_-_On_-_Poet
1.ac_-_Power
1.ac_-_The_Buddhist
1.ac_-_The_Disciples
1.ac_-_The_Four_Winds
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Hawk_and_the_Babe
1.ac_-_The_Hermit
1.ac_-_The_Ladder
1.ac_-_The_Mantra-Yoga
1.ac_-_The_Neophyte
1.ac_-_The_Pentagram
1.ac_-_The_Priestess_of_Panormita
1.ac_-_The_Quest
1.ac_-_The_Rose_and_the_Cross
1.ac_-_The_Titanic
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.ac_-_Ut
1.ad_-_O_Christ,_protect_me!
1.ala_-_I_had_supposed_that,_having_passed_away
1.ami_-_Bright_are_Thy_tresses,_brighten_them_even_more_(from_Baal-i-Jibreel)
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_The_secret_divine_my_ecstasy_has_taught_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_A_drum_beats
1.anon_-_But_little_better
1.anon_-_Eightfold_Fence.
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_If_this_were_a_world
1.anon_-_Less_profitable
1.anon_-_Others_have_told_me
1.anon_-_Song_of_Creation
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_Tablet_III
1.anon_-_The_Epic_of_Gilgamesh_Tablet_IV
1.anon_-_The_Epic_of_Gilgamesh_TabletIX
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VIII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.anon_-_The_Seven_Evil_Spirits
1.ap_-_The_Universal_Prayer
1.asak_-_A_pious_one_with_a_hundred_beads_on_your_rosary
1.asak_-_Beg_for_Love
1.asak_-_Detached_You_are,_even_from_your_being
1.asak_-_If_you_do_not_give_up_the_crowds
1.asak_-_Mansoor,_that_whale_of_the_Oceans_of_Love
1.asak_-_My_Beloved-_this_torture_and_pain
1.asak_-_Nothing_but_burning_sobs_and_tears_tonight
1.asak_-_Sorrow_looted_this_heart
1.asak_-_This_is_My_Face,_said_the_Beloved
1.asak_-_Though_burning_has_become_an_old_habit_for_this_heart
1.at_-_If_thou_wouldst_hear_the_Nameless_(from_The_Ancient_Sage)
1.at_-_St._Agnes_Eve
1.at_-_The_Higher_Pantheism
1.at_-_The_Human_Cry
1.bd_-_Endless_Ages
1.bni_-_Raga_Ramkali
1.bs_-_Bulleh_has_no_identity
1.bsf_-_Raga_Asa
1.bs_-_He_Who_is_Stricken_by_Love
1.bs_-_One_Point_Contains_All
1.bs_-_Remove_duality_and_do_away_with_all_disputes
1.bs_-_The_soil_is_in_ferment,_O_friend
1.bs_-_this_love_--_O_Bulleh_--_tormenting,_unique
1.bsv_-_Dont_make_me_hear_all_day
1.bsv_-_Make_of_my_body_the_beam_of_a_lute
1.bsv_-_The_Temple_and_the_Body
1.bs_-_Your_passion_stirs_me
1.bts_-_Invocation
1.bts_-_Love_is_Lord_of_All
1.bts_-_The_Bent_of_Nature
1.bts_-_The_Mists_Dispelled
1.bts_-_The_Souls_Flight
1.bv_-_When_I_see_the_lark_beating
1.cj_-_Inscribed_on_the_Wall_of_the_Hut_by_the_Lake
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.cs_-_Consumed_in_Grace
1.cs_-_We_were_enclosed_(from_Prayer_20)
1.ct_-_Creation_and_Destruction
1.ct_-_Distinguishing_Ego_from_Self
1.ct_-_Goods_and_Possessions
1.ct_-_Letting_go_of_thoughts
1.ct_-_One_Legged_Man
1.ct_-_Surrendering
1.da_-_All_Being_within_this_order,_by_the_laws_(from_The_Paradiso,_Canto_I)
1.da_-_And_as_a_ray_descending_from_the_sky_(from_The_Paradiso,_Canto_I)
1.da_-_Lead_us_up_beyond_light
1.da_-_The_glory_of_Him_who_moves_all_things_rays_forth_(from_The_Paradiso,_Canto_I)
1.dd_-_As_many_as_are_the_waves_of_the_sea
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dd_-_The_Creator_Plays_His_Cosmic_Instrument_In_Perfect_Harmony
1.dz_-_Joyful_in_this_mountain_retreat
1.dz_-_One_of_fifteen_verses_on_Dogens_mountain_retreat
1.dz_-_The_Western_Patriarchs_doctrine_is_transplanted!
1.dz_-_Treading_along_in_this_dreamlike,_illusory_realm
1.fcn_-_hands_drop
1.fcn_-_loneliness
1.fcn_-_skylark_in_the_heavens
1.fcn_-_spring_rain
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Azathoth
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Collapsing_Cosmoses
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Ex_Oblivione
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_H.P._Lovecrafts
1f.lovecraft_-_Hypnos
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Memory
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Polaris
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Book
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Cats_of_Ulthar
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_History_of_the_Necronomicon
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Little_Glass_Bottle
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Mysterious_Ship
1f.lovecraft_-_The_Mystery_of_the_Grave-Yard
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Secret_Cave
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Slaying_of_the_Monster
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Terrible_Old_Man
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_What_the_Moon_Brings
1f.lovecraft_-_Winged_Death
1.fs_-_A_Funeral_Fantasie
1.fs_-_A_Peculiar_Ideal
1.fs_-_Beauteous_Individuality
1.fs_-_Breadth_And_Depth
1.fs_-_Cassandra
1.fs_-_Count_Eberhard,_The_Groaner_Of_Wurtembert._A_War_Song
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Elysium
1.fs_-_Evening
1.fs_-_Fame_And_Duty
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Feast_Of_Victory
1.fs_-_Fortune_And_Wisdom
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friendship
1.fs_-_Genius
1.fs_-_Group_From_Tartarus
1.fs_-_Hero_And_Leander
1.fs_-_Honor_To_Woman
1.fs_-_Human_Knowledge
1.fs_-_Hymn_To_Joy
1.fs_-_Inside_And_Outside
1.fs_-_Jove_To_Hercules
1.fs_-_Light_And_Warmth
1.fs_-_Longing
1.fs_-_Majestas_Populi
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Nadowessian_Death-Lament
1.fs_-_Naenia
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Parables_And_Riddles
1.fs_-_Political_Precept
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_Punch_Song_(To_be_sung_in_the_Northern_Countries)
1.fs_-_Rapture_--_To_Laura
1.fs_-_Resignation
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Agreement
1.fs_-_The_Artists
1.fs_-_The_Assignation
1.fs_-_The_Bards_Of_Olden_Time
1.fs_-_The_Battle
1.fs_-_The_Best_State_Constitution
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Conflict
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Dance
1.fs_-_The_Division_Of_The_Earth
1.fs_-_The_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Glove_-_A_Tale
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.fs_-_The_Imitator
1.fs_-_The_Infanticide
1.fs_-_The_Invincible_Armada
1.fs_-_The_Key
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Lay_Of_The_Mountain
1.fs_-_The_Learned_Workman
1.fs_-_The_Maiden_From_Afar
1.fs_-_The_Maiden's_Lament
1.fs_-_The_Meeting
1.fs_-_The_Poetry_Of_Life
1.fs_-_The_Present_Generation
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Secret
1.fs_-_The_Sexes
1.fs_-_The_Triumph_Of_Love
1.fs_-_The_Veiled_Statue_At_Sais
1.fs_-_The_Walk
1.fs_-_The_Words_Of_Belief
1.fs_-_The_Words_Of_Error
1.fs_-_To_A_Moralist
1.fs_-_To_Astronomers
1.fs_-_To_Emma
1.fs_-_To_Laura_At_The_Harpsichord
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fs_-_To_Minna
1.fs_-_To_My_Friends
1.fs_-_To_The_Spring
1.fs_-_Untitled_02
1.fs_-_Worth_And_The_Worthy
1.fs_-_Written_In_A_Young_Lady's_Album
1.fua_-_A_dervish_in_ecstasy
1.fua_-_All_who,_reflecting_as_reflected_see
1.fua_-_God_Speaks_to_David
1.fua_-_God_Speaks_to_Moses
1.fua_-_How_long_then_will_you_seek_for_beauty_here?
1.fua_-_Invocation
1.fua_-_I_shall_grasp_the_souls_skirt_with_my_hand
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.fua_-_Looking_for_your_own_face
1.fua_-_The_angels_have_bowed_down_to_you_and_drowned
1.fua_-_The_Dullard_Sage
1.fua_-_The_Eternal_Mirror
1.fua_-_The_Hawk
1.fua_-_The_Lover
1.fua_-_The_moths_and_the_flame
1.fua_-_The_Nightingale
1.fua_-_The_peacocks_excuse
1.fua_-_The_pilgrim_sees_no_form_but_His_and_knows
1.fua_-_The_Pupil_asks-_the_Master_answers
1.fua_-_The_Simurgh
1.fua_-_The_Valley_of_the_Quest
1.gmh_-_The_Alchemist_In_The_City
1.gnk_-_Ek_Omkar
1.gnk_-_Japji_38_-_Discipline_is_the_workshop
1.grh_-_Gorakh_Bani
1.hccc_-_Silently_and_serenely_one_forgets_all_words
1.hcyc_-_10_-_The_rays_shining_from_this_perfect_Mani-jewel_(from_The_Shodoka)
1.hcyc_-_12_-_We_know_that_Shakyas_sons_and_daughters_(from_The_Shodoka)
1.hcyc_-_13_-_This_jewel_of_no_price_can_never_be_used_up_(from_The_Shodoka)
1.hcyc_-_15_-_Some_may_slander,_some_may_abuse_(from_The_Shodoka)
1.hcyc_-_20_-_Our_teacher,_Shakyamuni,_met_Dipankara_Buddha_(from_The_Shodoka)
1.hcyc_-_23_-_When_you_truly_awaken_(from_The_Shodoka)
1.hcyc_-_24_-_Why_should_this_be_better_(from_The_Shodoka)
1.hcyc_-_25_-_Just_take_hold_of_the_source_(from_The_Shodoka)
1.hcyc_-_26_-_The_moon_shines_on_the_river_(from_The_Shodoka)
1.hcyc_-_27_-_A_bowl_once_calmed_dragons_(from_The_Shodoka)
1.hcyc_-_28_-_The_awakened_one_does_not_seek_truth_(from_The_Shodoka)
1.hcyc_-_29_-_The_mind-mirror_is_clear,_so_there_are_no_obstacles_(from_The_Shodoka)
1.hcyc_-_2_-_When_the_Dharma_body_awakens_completely_(from_The_Shodoka)
1.hcyc_-_30_-_To_live_in_nothingness_is_to_ignore_cause_and_effect_(from_The_Shodoka)
1.hcyc_-_31_-_Holding_truth_and_rejecting_delusion_(from_The_Shodoka)
1.hcyc_-_32_-_They_miss_the_Dharma-treasure_(from_The_Shodoka)
1.hcyc_-_35_-_High_in_the_Himalayas,_only_fei-ni_grass_grows_(from_The_Shodoka)
1.hcyc_-_39_-_Right_here_it_is_eternally_full_and_serene_(from_The_Shodoka)
1.hcyc_-_3_-_When_we_realize_actuality_(from_The_Shodoka)
1.hcyc_-_41_-_People_say_it_is_positive_(from_The_Shodoka)
1.hcyc_-_4_-_Once_we_awaken_to_the_Tathagata-Zen_(from_The_Shodoka)
1.hcyc_-_50_-_The_Buddhas_doctrine_of_directness_(from_The_Shodoka)
1.hcyc_-_51_-_Being_is_not_being-_non-being_is_not_non-being_(from_The_Shodoka)
1.hcyc_-_54_-_Stupid_ones,_childish_ones_(from_The_Shodoka)
1.hcyc_-_55_-_When_all_is_finally_seen_as_it_is,_(from_The_Shodoka)
1.hcyc_-_56_-_The_hungry_are_served_a_kings_repast_(from_The_Shodoka)
1.hcyc_-_5_-_No_bad_fortune,_no_good_fortune,_no_loss,_no_gain_(from_The_Shodoka)
1.hcyc_-_60_-_The_remarkable_power_of_emancipation_(from_The_Shodoka)
1.hcyc_-_61_-_The_King_of_the_Dharma_deserves_our_highest_respect_(from_The_Shodoka)
1.hcyc_-_62_-_When_we_see_truly,_there_is_nothing_at_all_(from_The_Shodoka)
1.hcyc_-_6_-_Who_has_no-thought?_Who_is_not-born?_(from_The_Shodoka)
1.hcyc_-_7_-_Release_your_hold_on_earth,_water,_fire,_wind_(from_The_Shodoka)
1.hcyc_-_8_-_Transience,_emptiness_and_enlightenment_(from_The_Shodoka)
1.hcyc_-_9_-_People_do_not_recognize_the_Mani-jewel_(from_The_Shodoka)
1.hcyc_-_In_my_early_years,_I_set_out_to_acquire_learning_(from_The_Song_of_Enlightenment)
1.hcyc_-_It_is_clearly_seen_(from_The_Song_of_Enlightenment)
1.hcyc_-_Roll_the_Dharma_thunder_(from_The_Song_of_Enlightenment)
1.hcyc_-_Who_is_without_thought?_(from_The_Song_of_Enlightenment)
1.he_-_Hakuins_Song_of_Zazen
1.he_-_The_Form_of_the_Formless_(from_Hakuins_Song_of_Zazen)
1.hs_-_A_Golden_Compass
1.hs_-_And_if,_my_friend,_you_ask_me_the_way
1.hs_-_A_New_World
1.hs_-_Arise_And_Fill_A_Golden_Goblet
1.hs_-_Beauty_Radiated_in_Eternity
1.hs_-_Belief_brings_me_close_to_You
1.hs_-_Bloom_Like_a_Rose
1.hs_-_Bring_all_of_yourself_to_his_door
1.hs_-_Bring_Perfumes_Sweet_To_Me
1.hs_-_Cupbearer,_it_is_morning,_fill_my_cup_with_wine
1.hs_-_Cypress_And_Tulip
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.hs_-_I_Know_The_Way_You_Can_Get
1.hs_-_I_settled_at_Cold_Mountain_long_ago,
1.hs_-_It_Is_Time_to_Wake_Up!
1.hs_-_Its_your_own_self
1.hs_-_Lady_That_Hast_My_Heart
1.hs_-_Lifes_Mighty_Flood
1.hs_-_Meditation
1.hs_-_Melt_yourself_down_in_this_search
1.hs_-_My_friend,_everything_existing
1.hs_-_Mystic_Chat
1.hs_-_Naked_in_the_Bee-House
1.hs_-_No_tongue_can_tell_Your_secret
1.hs_-_Not_Worth_The_Toil!
1.hs_-_O_Cup_Bearer
1.hs_-_O_Saghi,_pass_around_that_cup_of_wine,_then_bring_it_to_me
1.hs_-_Rubys_Heart
1.hs_-_Several_Times_In_The_Last_Week
1.hs_-_Silence
1.hs_-_Slaves_Of_Thy_Shining_Eyes
1.hs_-_Someone_Should_Start_Laughing
1.hs_-_Streaming
1.hs_-_Sun_Rays
1.hs_-_Take_everything_away
1.hs_-_The_Bird_Of_Gardens
1.hs_-_The_Day_Of_Hope
1.hs_-_The_Essence_of_Grace
1.hs_-_The_Garden
1.hs_-_The_Glow_of_Your_Presence
1.hs_-_The_Good_Darkness
1.hs_-_The_Great_Secret
1.hs_-_The_Margin_Of_A_Stream
1.hs_-_Then_through_that_dim_murkiness
1.hs_-_The_Only_One
1.hs_-_The_path_consists_of_neither_words_nor_deeds
1.hs_-_The_Pearl_on_the_Ocean_Floor
1.hs_-_The_Rose_Has_Flushed_Red
1.hs_-_The_Secret_Draught_Of_Wine
1.hs_-_The_Way_of_the_Holy_Ones
1.hs_-_The_way_to_You
1.hs_-_The_Wild_Rose_of_Praise
1.hs_-_Tidings_Of_Union
1.hs_-_To_Linger_In_A_Garden_Fair
1.hs_-_When_he_admits_you_to_his_presence
1.hs_-_Why_Carry?
1.hs_-_With_Madness_Like_To_Mine
1.hs_-_Your_intellect_is_just_a_hotch-potch
1.ia_-_An_Ocean_Without_Shore
1.ia_-_He_Saw_The_Lightning_In_The_East
1.iai_-_A_feeling_of_discouragement_when_you_slip_up
1.iai_-_How_can_you_imagine_that_something_else_veils_Him
1.iai_-_How_utterly_amazing_is_someone_who_flees_from_something_he_cannot_escape
1.ia_-_I_Laid_My_Little_Daughter_To_Rest
1.ia_-_In_Memory_Of_Those
1.ia_-_In_Memory_of_Those_Who_Melt_the_Soul_Forever
1.iai_-_The_light_of_the_inner_eye_lets_you_see_His_nearness_to_you
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_Reality
1.ia_-_The_Hand_Of_Trial
1.ia_-_With_My_Very_Own_Hands
1.is_-_Although_The_Wind
1.is_-_If_The_One_Ive_Waited_For
1.is_-_I_Hate_Incense
1.is_-_Ikkyu_this_body_isnt_yours_I_say_to_myself
1.is_-_Love
1.is_-_To_write_something_and_leave_it_behind_us
1.jc_-_On_this_summer_night
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.jda_-_Raga_Gujri
1.jda_-_When_he_quickens_all_things_(from_The_Gitagovinda)
1.jda_-_When_spring_came,_tender-limbed_Radha_wandered_(from_The_Gitagovinda)
1.jda_-_You_rest_on_the_circle_of_Sris_breast_(from_The_Gitagovinda)
1.jk_-_Acrostic__-_Georgiana_Augusta_Keats
1.jk_-_A_Draught_Of_Sunshine
1.jk_-_An_Extempore
1.jk_-_Answer_To_A_Sonnet_By_J.H.Reynolds
1.jk_-_A_Party_Of_Lovers
1.jk_-_A_Prophecy_-_To_George_Keats_In_America
1.jk_-_Asleep!_O_Sleep_A_Little_While,_White_Pearl!
1.jk_-_A_Song_About_Myself
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Ben_Nevis_-_A_Dialogue
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Character_Of_Charles_Brown
1.jk_-_Dawlish_Fair
1.jk_-_Dedication_To_Leigh_Hunt,_Esq.
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Extracts_From_An_Opera
1.jk_-_Faery_Songs
1.jk_-_Fancy
1.jk_-_Fragment_-_Modern_Love
1.jk_-_Fragment_Of_An_Ode_To_Maia._Written_On_May_Day_1818
1.jk_-_Fragment_Of_The_Castle_Builder
1.jk_-_Fragment._Welcome_Joy,_And_Welcome_Sorrow
1.jk_-_Fragment._Wheres_The_Poet?
1.jk_-_Hither,_Hither,_Love
1.jkhu_-_Sitting_in_the_Mountains
1.jk_-_Hymn_To_Apollo
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Imitation_Of_Spenser
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_King_Stephen
1.jk_-_La_Belle_Dame_Sans_Merci
1.jk_-_La_Belle_Dame_Sans_Merci_(Original_version_)
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
1.jk_-_Lines_On_The_Mermaid_Tavern
1.jk_-_Lines_Rhymed_In_A_Letter_From_Oxford
1.jk_-_Lines_To_Fanny
1.jk_-_Lines_Written_In_The_Highlands_After_A_Visit_To_Burnss_Country
1.jk_-_Meg_Merrilies
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_On_Indolence
1.jk_-_Ode_On_Melancholy
1.jk_-_Ode_To_A_Nightingale
1.jk_-_Ode_To_Autumn
1.jk_-_Ode_To_Fanny
1.jk_-_Ode_To_Psyche
1.jk_-_Ode._Written_On_The_Blank_Page_Before_Beaumont_And_Fletchers_Tragi-Comedy_The_Fair_Maid_Of_The_In
1.jk_-_On_Death
1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary
1.jk_-_On_Receiving_A_Curious_Shell
1.jk_-_On_Receiving_A_Laurel_Crown_From_Leigh_Hunt
1.jk_-_On_Visiting_The_Tomb_Of_Burns
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Sharing_Eves_Apple
1.jk_-_Sleep_And_Poetry
1.jk_-_Song._Hush,_Hush!_Tread_Softly!
1.jk_-_Song._I_Had_A_Dove
1.jk_-_Song_Of_Four_Faries
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Sonnet._A_Dream,_After_Reading_Dantes_Episode_Of_Paulo_And_Francesca
1.jk_-_Sonnet_-_After_Dark_Vapors_Have_Oppressd_Our_Plains
1.jk_-_Sonnet_-_As_From_The_Darkening_Gloom_A_Silver_Dove
1.jk_-_Sonnet_-_Before_He_Went
1.jk_-_Sonnet._If_By_Dull_Rhymes_Our_English_Must_Be_Chaind
1.jk_-_Sonnet_III._Written_On_The_Day_That_Mr._Leigh_Hunt_Left_Prison
1.jk_-_Sonnet_II._To_.........
1.jk_-_Sonnet_I._To_My_Brother_George
1.jk_-_Sonnet_IX._Keen,_Fitful_Gusts_Are
1.jk_-_Sonnet._On_A_Picture_Of_Leander
1.jk_-_Sonnet._On_Leigh_Hunts_Poem_The_Story_of_Rimini
1.jk_-_Sonnet._On_Peace
1.jk_-_Sonnet_On_Sitting_Down_To_Read_King_Lear_Once_Again
1.jk_-_Sonnet._The_Day_Is_Gone
1.jk_-_Sonnet._The_Human_Seasons
1.jk_-_Sonnet._To_A_Lady_Seen_For_A_Few_Moments_At_Vauxhall
1.jk_-_Sonnet._To_A_Young_Lady_Who_Sent_Me_A_Laurel_Crown
1.jk_-_Sonnet_To_Chatterton
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_John_Hamilton_Reynolds
1.jk_-_Sonnet_To_Sleep
1.jk_-_Sonnet_To_Spenser
1.jk_-_Sonnet_To_The_Nile
1.jk_-_Sonnet_VIII._To_My_Brothers
1.jk_-_Sonnet_VII._To_Solitude
1.jk_-_Sonnet_VI._To_G._A._W.
1.jk_-_Sonnet_V._To_A_Friend_Who_Sent_Me_Some_Roses
1.jk_-_Sonnet_-_When_I_Have_Fears_That_I_May_Cease_To_Be
1.jk_-_Sonnet._Why_Did_I_Laugh_Tonight?
1.jk_-_Sonnet._Written_Before_Re-Read_King_Lear
1.jk_-_Sonnet._Written_In_Answer_To_A_Sonnet_By_J._H._Reynolds
1.jk_-_Sonnet._Written_In_Disgust_Of_Vulgar_Superstition
1.jk_-_Sonnet._Written_On_A_Blank_Page_In_Shakespeares_Poems,_Facing_A_Lovers_Complaint
1.jk_-_Sonnet._Written_On_A_Blank_Space_At_The_End_Of_Chaucers_Tale_Of_The_Floure_And_The_Lefe
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.jk_-_Sonnet_XIII._Addressed_To_Haydon
1.jk_-_Sonnet_XII._On_Leaving_Some_Friends_At_An_Early_Hour
1.jk_-_Sonnet_XI._On_First_Looking_Into_Chapmans_Homer
1.jk_-_Sonnet_XIV._Addressed_To_The_Same_(Haydon)
1.jk_-_Sonnet_X._To_One_Who_Has_Been_Long_In_City_Pent
1.jk_-_Sonnet_XVI._To_Kosciusko
1.jk_-_Sonnet_XV._On_The_Grasshopper_And_Cricket
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Staffa
1.jk_-_Stanzas._In_A_Drear-Nighted_December
1.jk_-_Stanzas_To_Miss_Wylie
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Devon_Maid_-_Stanzas_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_The_Gadfly
1.jk_-_This_Living_Hand
1.jk_-_To_......
1.jk_-_To_.......
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_George_Felton_Mathew
1.jk_-_To_Hope
1.jk_-_To_Some_Ladies
1.jk_-_To_The_Ladies_Who_Saw_Me_Crowned
1.jk_-_Translated_From_A_Sonnet_Of_Ronsard
1.jk_-_Two_Sonnets_On_Fame
1.jk_-_Two_Sonnets._To_Haydon,_With_A_Sonnet_Written_On_Seeing_The_Elgin_Marbles
1.jk_-_What_The_Thrush_Said._Lines_From_A_Letter_To_John_Hamilton_Reynolds
1.jk_-_Woman!_When_I_Behold_Thee_Flippant,_Vain
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jlb_-_Adam_Cast_Forth
1.jlb_-_Afterglow
1.jlb_-_Browning_Decides_To_Be_A_Poet
1.jlb_-_Chess
1.jlb_-_Cosmogonia_(&_translation)
1.jlb_-_Daybreak
1.jlb_-_Elegy
1.jlb_-_Emanuel_Swedenborg
1.jlb_-_Emerson
1.jlb_-_Everness
1.jlb_-_Everness_(&_interpretation)
1.jlb_-_History_Of_The_Night
1.jlb_-_Instants
1.jlb_-_Limits
1.jlb_-_Parting
1.jlb_-_Plainness
1.jlb_-_Remorse_for_any_Death
1.jlb_-_Rosas
1.jlb_-_Simplicity
1.jlb_-_Spinoza
1.jlb_-_Susana_Soca
1.jlb_-_The_Cyclical_Night
1.jlb_-_The_Enigmas
1.jlb_-_The_Golem
1.jlb_-_The_Labyrinth
1.jlb_-_The_Other_Tiger
1.jlb_-_The_Recoleta
1.jlb_-_The_suicide
1.jlb_-_Unknown_Street
1.jlb_-_We_Are_The_Time._We_Are_The_Famous
1.jm_-_I_Have_forgotten
1.jm_-_Response_to_a_Logician
1.jm_-_Song_to_the_Rock_Demoness
1.jm_-_The_Profound_Definitive_Meaning
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.jm_-_The_Song_of_the_Twelve_Deceptions
1.jm_-_The_Song_of_View,_Practice,_and_Action
1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.jr_-_Ah,_what_was_there_in_that_light-giving_candle_that_it_set_fire_to_the_heart,_and_snatched_the_heart_away?
1.jr_-_All_Through_Eternity
1.jr_-_A_Moment_Of_Happiness
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_Because_I_Cannot_Sleep
1.jr_-_Birdsong
1.jr_-_Body_of_earth,_dont_talk_of_earth
1.jr_-_Book_1_-_Prologue
1.jr_-_Bring_Wine
1.jr_-_By_the_God_who_was_in_pre-eternity_living_and_moving_and_omnipotent,_everlasting
1.jr_-_come
1.jr_-_Description_Of_Love
1.jr_-_Did_I_Not_Say_To_You
1.jr_-_Every_day_I_Bear_A_Burden
1.jr_-_Fasting
1.jr_-_Ghazal_Of_Rumi
1.jr_-_God_is_what_is_nearer_to_you_than_your_neck-vein,
1.jr_-_How_Long
1.jr_-_I_Am_A_Sculptor,_A_Molder_Of_Form
1.jr_-_I_Am_Only_The_House_Of_Your_Beloved
1.jr_-_I_Closed_My_Eyes_To_Creation
1.jr_-_I_drink_streamwater_and_the_air
1.jr_-_If_continually_you_keep_your_hope
1.jr_-_If_I_Weep
1.jr_-_If_You_Show_Patience
1.jr_-_Im_neither_beautiful_nor_ugly
1.jr_-_In_Love
1.jr_-_Inner_Wakefulness
1.jr_-_In_The_Arc_Of_Your_Mallet
1.jr_-_In_The_End
1.jr_-_I_See_So_Deeply_Within_Myself
1.jr_-_I_Will_Beguile_Him_With_The_Tongue
1.jr_-_Laila_And_The_Khalifa
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_Last_Night_You_Left_Me_And_Slept
1.jr_-_Late,_By_Myself
1.jr_-_Let_Go_Of_Your_Worries
1.jr_-_Like_This
1.jr_-_look_at_love
1.jr_-_Lord,_What_A_Beloved_Is_Mine!
1.jr_-_Love_Has_Nothing_To_Do_With_The_Five_Senses
1.jr_-_Love_Is_Reckless
1.jr_-_Love_Is_The_Water_Of_Life
1.jr_-_Moving_Water
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_No_end_to_the_journey
1.jr_-_Not_Here
1.jr_-_Now_comes_the_final_merging
1.jr_-_On_Love
1.jr_-_Only_Breath
1.jr_-_On_the_Night_of_Creation_I_was_awake
1.jr_-_Reason,_leave_now!_Youll_not_find_wisdom_here!
1.jr_-_Rise,_Lovers
1.jr_-_Sacrifice_your_intellect_in_love_for_the_Friend
1.jr_-_Seeking_the_Source
1.jr_-_Seizing_my_life_in_your_hands,_you_thrashed_me_clean
1.jr_-_Shadow_And_Light_Source_Both
1.jr_-_Shall_I_tell_you_our_secret?
1.jr_-_Suddenly,_in_the_sky_at_dawn,_a_moon_appeared
1.jr_-_The_Absolute_works_with_nothing
1.jr_-_The_glow_of_the_light_of_daybreak_is_in_your_emerald_vault,_the_goblet_of_the_blood_of_twilight_is_your_blood-measuring_bowl
1.jr_-_The_grapes_of_my_body_can_only_become_wine
1.jr_-_The_Guest_House
1.jr_-_The_Intellectual_Is_Always_Showing_Off
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_The_real_work_belongs_to_someone_who_desires_God
1.jr_-_There_Is_A_Life-Force_Within_Your_Soul
1.jr_-_The_Seed_Market
1.jr_-_The_Self_We_Share
1.jr_-_The_Springtime_Of_Lovers_Has_Come
1.jr_-_The_Sun_Must_Come
1.jr_-_The_Thirsty
1.jr_-_The_Time_Has_Come_For_Us_To_Become_Madmen_In_Your_Chain
1.jr_-_This_Aloneness
1.jr_-_This_Is_Love
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jr_-_This_moment
1.jr_-_This_We_Have_Now
1.jr_-_Today_Im_out_wandering,_turning_my_skull
1.jr_-_Two_Friends
1.jr_-_Two_Kinds_Of_Intelligence
1.jr_-_We_are_the_mirror_as_well_as_the_face_in_it
1.jr_-_What_can_I_do,_Muslims?_I_do_not_know_myself
1.jr_-_What_Hidden_Sweetness_Is_There
1.jr_-_What_I_want_is_to_see_your_face
1.jr_-_Who_Is_At_My_Door?
1.jr_-_Who_Says_Words_With_My_Mouth?
1.jr_-_With_Us
1.jr_-_You_and_I_have_spoken_all_these_words
1.jr_-_You_Personify_Gods_Message
1.jr_-_Zero_Circle
1.jt_-_As_air_carries_light_poured_out_by_the_rising_sun
1.jt_-_How_the_Soul_Through_the_Senses_Finds_God_in_All_Creatures
1.jt_-_In_losing_all,_the_soul_has_risen_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love-_infusing_with_light_all_who_share_Your_splendor_(from_In_Praise_of_Divine_Love)
1.jt_-_Love-_where_did_You_enter_the_heart_unseen?_(from_In_Praise_of_Divine_Love)
1.jt_-_When_you_no_longer_love_yourself_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_A_Legacy
1.jwvg_-_Anacreons_Grave
1.jwvg_-_Answers_In_A_Game_Of_Questions
1.jwvg_-_Apparent_Death
1.jwvg_-_April
1.jwvg_-_Authors
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_Epitaph
1.jwvg_-_Faithful_Eckhart
1.jwvg_-_For_ever
1.jwvg_-_Found
1.jwvg_-_From_The_Mountain
1.jwvg_-_Ganymede
1.jwvg_-_General_Confession
1.jwvg_-_Growth
1.jwvg_-_Human_Feelings
1.jwvg_-_In_A_Word
1.jwvg_-_In_Summer
1.jwvg_-_It_Is_Good
1.jwvg_-_June
1.jwvg_-_Legend
1.jwvg_-_Like_And_Like
1.jwvg_-_Living_Remembrance
1.jwvg_-_Longing
1.jwvg_-_Lover_In_All_Shapes
1.jwvg_-_Mahomets_Song
1.jwvg_-_Measure_Of_Time
1.jwvg_-_Nemesis
1.jwvg_-_Night_Thoughts
1.jwvg_-_Playing_At_Priests
1.jwvg_-_Presence
1.jwvg_-_Prometheus
1.jwvg_-_Proximity_Of_The_Beloved_One
1.jwvg_-_Reciprocal_Invitation_To_The_Dance
1.jwvg_-_Self-Deceit
1.jwvg_-_Solitude
1.jwvg_-_Symbols
1.jwvg_-_The_Beautiful_Night
1.jwvg_-_The_Bridegroom
1.jwvg_-_The_Drops_Of_Nectar
1.jwvg_-_The_Faithless_Boy
1.jwvg_-_The_Friendly_Meeting
1.jwvg_-_The_Instructors
1.jwvg_-_The_Reckoning
1.jwvg_-_The_Sea-Voyage
1.jwvg_-_The_Treasure_Digger
1.jwvg_-_The_Visit
1.jwvg_-_The_Wanderer
1.jwvg_-_The_Warning
1.jwvg_-_To_My_Friend_-_Ode_I
1.jwvg_-_To_The_Distant_One
1.jwvg_-_To_The_Kind_Reader
1.jwvg_-_True_Enjoyment
1.jwvg_-_Welcome_And_Farewell
1.jwvg_-_Wholl_Buy_Gods_Of_Love
1.jwvg_-_Wont_And_Done
1.kaa_-_A_Path_of_Devotion
1.kaa_-_Empty_Me_of_Everything_But_Your_Love
1.kaa_-_The_Beauty_of_Oneness
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_Are_you_looking_for_me?
1.kbr_-_Between_the_conscious_and_the_unconscious,_the_mind_has_put_up_a_swing
1.kbr_-_Between_the_Poles_of_the_Conscious
1.kbr_-_Brother,_I've_Seen_Some
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_Having_Crossed_The_River
1.kbr_-_Having_crossed_the_river
1.kbr_-_He's_That_Rascally_Kind_Of_Yogi
1.kbr_-_Hes_that_rascally_kind_of_yogi
1.kbr_-_Hey_Brother,_Why_Do_You_Want_Me_To_Talk?
1.kbr_-_Hey_brother,_why_do_you_want_me_to_talk?
1.kbr_-_Hiding_In_This_Cage
1.kbr_-_hiding_in_this_cage
1.kbr_-_Hope_For_Him
1.kbr_-_How_Humble_Is_God
1.kbr_-_I_Burst_Into_Laughter
1.kbr_-_I_burst_into_laughter
1.kbr_-_I_have_been_thinking
1.kbr_-_I_Laugh_When_I_Hear_That_The_Fish_In_The_Water_Is_Thirsty
1.kbr_-_Illusion_and_Reality
1.kbr_-_I_Said_To_The_Wanting-Creature_Inside_Me
1.kbr_-_I_Talk_To_My_Inner_Lover,_And_I_Say,_Why_Such_Rush?
1.kbr_-_It_Is_Needless_To_Ask_Of_A_Saint
1.kbr_-_I_Wont_Come
1.kbr_-_Knowing_Nothing_Shuts_The_Iron_Gates
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_My_Body_And_My_Mind
1.kbr_-_My_Body_Is_Flooded
1.kbr_-_My_body_is_flooded
1.kbr_-_O_Friend
1.kbr_-_Oh_Friend,_I_Love_You,_Think_This_Over
1.kbr_-_O_how_may_I_ever_express_that_secret_word?
1.kbr_-_Plucking_Your_Eyebrows
1.kbr_-_Poem_13
1.kbr_-_Poem_14
1.kbr_-_Poem_15
1.kbr_-_Poem_2
1.kbr_-_Poem_3
1.kbr_-_Poem_4
1.kbr_-_Poem_6
1.kbr_-_Poem_7
1.kbr_-_Poem_8
1.kbr_-_still_the_body
1.kbr_-_Tell_me,_O_Swan,_your_ancient_tale
1.kbr_-_Tentacles_of_Time
1.kbr_-_The_bhakti_path...
1.kbr_-_The_bhakti_path_winds_in_a_delicate_way
1.kbr_-_The_Bride-Soul
1.kbr_-_The_Guest_Is_Inside_You,_And_Also_Inside_Me
1.kbr_-_The_Guest_is_inside_you,_and_also_inside_me
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_Lord_Is_In_Me
1.kbr_-_The_Lord_is_in_Me
1.kbr_-_The_moon_shines_in_my_body
1.kbr_-_Theres_A_Moon_Inside_My_Body
1.kbr_-_The_Time_Before_Death
1.kbr_-_To_Thee_Thou_Hast_Drawn_My_Love
1.kbr_-_What_Kind_Of_God?
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kbr_-_Where_do_you_search_me
1.kbr_-_Within_this_earthen_vessel
1.kg_-_Little_Tiger
1.khc_-_Idle_Wandering
1.khc_-_this_autumn_scenes_worth_words_paint
1.ki_-_In_my_hut
1.ki_-_stillness
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_A_Farewell_To_Secretary_Shuyun_At_The_Xietiao_Villa_In_Xuanzhou
1.lb_-_Alone_Looking_at_the_Mountain
1.lb_-_Ancient_Air_(39)
1.lb_-_A_Song_Of_Changgan
1.lb_-_Autumn_Air
1.lb_-_A_Vindication
1.lb_-_Bitter_Love_by_Li_Po
1.lb_-_Changgan_Memories
1.lb_-_Chiang_Chin_Chiu
1.lb_-_Chuang_Tzu_And_The_Butterfly
1.lb_-_Crows_Calling_At_Night
1.lb_-_Endless_Yearning_by_Li_Po
1.lb_-_Exile's_Letter
1.lb_-_Facing_Wine
1.lb_-_Farewell
1.lb_-_Farewell_to_Meng_Hao-jan_at_Yellow_Crane_Tower_by_Li_Po
1.lb_-_Farewell_to_Secretary_Shu-yun_at_the_Hsieh_Tiao_Villa_in_Hsuan-Chou
1.lb_-_For_Wang_Lun
1.lb_-_Hearing_A_Flute_On_A_Spring_Night_In_Luoyang
1.lb_-_His_Dream_Of_Skyland
1.lb_-_In_Spring
1.lb_-_Lament_of_the_Frontier_Guard
1.lb_-_Lament_On_an_Autumn_Night
1.lb_-_Leave-Taking_Near_Shoku
1.lb_-_Listening_to_a_Flute_in_Yellow_Crane_Pavillion
1.lb_-_Looking_For_A_Monk_And_Not_Finding_Him
1.lb_-_Moon_at_the_Fortified_Pass_by_Li_Po
1.lb_-_Nefarious_War
1.lb_-_Old_Poem
1.lb_-_On_A_Picture_Screen
1.lb_-_On_Climbing_In_Nan-King_To_The_Terrace_Of_Phoenixes
1.lb_-_Poem_by_The_Bridge_at_Ten-Shin
1.lb_-_Resentment_Near_the_Jade_Stairs
1.lb_-_Seeing_Off_Meng_Haoran_For_Guangling_At_Yellow_Crane_Tower
1.lb_-_Song_Of_The_Jade_Cup
1.lb_-_South-Folk_in_Cold_Country
1.lb_-_Spring_Night_In_Lo-Yang_Hearing_A_Flute
1.lb_-_Staying_The_Night_At_A_Mountain_Temple
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po_Tr._by_Ezra_Pound
1.lb_-_Talk_in_the_Mountains_[Question_&_Answer_on_the_Mountain]
1.lb_-_The_City_of_Choan
1.lb_-_The_Cold_Clear_Spring_At_Nanyang
1.lb_-_The_Moon_At_The_Fortified_Pass
1.lb_-_The_River-Captains_Wife__A_Letter
1.lb_-_The_River-Merchant's_Wife:_A_Letter
1.lb_-_The_River_Song
1.lb_-_Thoughts_On_A_Still_Night
1.lb_-_Three_Poems_on_Wine
1.lb_-_To_His_Two_Children
1.lb_-_Viewing_Heaven's_Gate_Mountains
1.lb_-_Visiting_a_Taoist_Master_on_Tai-T'ien_Mountain_by_Li_Po
1.lb_-_Visiting_A_Taoist_On_Tiatien_Mountain
1.lb_-_Waking_from_Drunken_Sleep_on_a_Spring_Day_by_Li_Po
1.lb_-_We_Fought_for_-_South_of_the_Walls
1.lb_-_Yearning
1.lb_-_Ziyi_Song
1.lla_-_A_thousand_times_I_asked_my_guru
1.lla_-_Dance,_Lalla,_with_nothing_on
1.lla_-_If_youve_melted_your_desires
1.lla_-_Intense_cold_makes_water_ice
1.lla_-_I_searched_for_my_Self
1.lla_-_I_traveled_a_long_way_seeking_God
1.lla_-_Its_so_much_easier_to_study_than_act
1.lla_-_Just_for_a_moment,_flowers_appear
1.lla_-_Learning_the_scriptures_is_easy
1.lla_-_Meditate_within_eternity
1.lla_-_O_infinite_Consciousness
1.lla_-_One_shrine_to_the_next,_the_hermit_cant_stop_for_breath
1.lla_-_The_soul,_like_the_moon
1.lla_-_What_is_worship?_Who_are_this_man
1.lla_-_When_my_mind_was_cleansed_of_impurities
1.lla_-_When_Siddhanath_applied_lotion_to_my_eyes
1.lla_-_Word,_Thought,_Kula_and_Akula_cease_to_be_there!
1.lla_-_Your_way_of_knowing_is_a_private_herb_garden
1.lovecraft_-_An_American_To_Mother_England
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Despair
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Festival
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Halloween_In_A_Suburb
1.lovecraft_-_Lifes_Mystery
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_March
1.lovecraft_-_Nathicana
1.lovecraft_-_Nemesis
1.lovecraft_-_Ode_For_July_Fourth,_1917
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_Providence
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Sunset
1.lovecraft_-_The_Ancient_Track
1.lovecraft_-_The_Cats
1.lovecraft_-_The_Conscript
1.lovecraft_-_The_Garden
1.lovecraft_-_The_House
1.lovecraft_-_The_Messenger
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_The_Outpost
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Teutons_Battle-Song
1.lovecraft_-_The_Wood
1.lovecraft_-_To_Alan_Seeger-
1.lovecraft_-_To_Edward_John_Moreton_Drax_Plunkelt,
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.lovecraft_-_Where_Once_Poe_Walked
1.lr_-_An_Adamantine_Song_on_the_Ever-Present
1.ltp_-_People_may_sit_till_the_cushion_is_worn_through
1.ltp_-_The_Hundred_Character_Tablet_(Bai_Zi_Bei)
1.ltp_-_What_is_Tao?
1.ltp_-_When_the_moon_is_high_Ill_take_my_cane_for_a_walk
1.mah_-_If_They_Only_Knew
1.mah_-_Stillness
1.mah_-_To_Reach_God
1.mah_-_You_glide_between_the_heart_and_its_casing
1.mah_-_You_Went_Away_but_Remained_in_Me
1.mb_-_a_caterpillar
1.mb_-_All_I_Was_Doing_Was_Breathing
1.mb_-_Clouds
1.mb_-_Dark_Friend,_what_can_I_say?
1.mb_-_first_day_of_spring
1.mb_-_how_admirable
1.mb_-_I_am_true_to_my_Lord
1.mb_-_In_this_world_of_ours,
1.mb_-_Its_True_I_Went_to_the_Market
1.mb_-_midfield
1.mb_-_Mira_is_Steadfast
1.mbn_-_From_the_beginning,_before_the_world_ever_was_(from_Before_the_World_Ever_Was)
1.mb_-_None_is_travelling
1.mbn_-_The_Soul_Speaks_(from_Hymn_on_the_Fate_of_the_Soul)
1.mb_-_O_I_saw_witchcraft_tonight
1.mb_-_on_this_road
1.mb_-_passing_through_the_world
1.mb_-_The_Beloved_Comes_Home
1.mb_-_The_Five-Coloured_Garment
1.mb_-_The_Heat_of_Midnight_Tears
1.mb_-_The_Music
1.mb_-_The_Narrow_Road_to_the_Deep_North_-_Prologue
1.mb_-_this_old_village
1.mb_-_when_the_winter_chysanthemums_go
1.mb_-_Why_Mira_Cant_Come_Back_to_Her_Old_House
1.mb_-_winter_garden
1.mb_-_you_make_the_fire
1.mdl_-_Inside_the_hidden_nexus_(from_Jacobs_Journey)
1.mdl_-_The_Creation_of_Elohim
1.mdl_-_The_Gates_(from_Openings)
1.ml_-_Realisation_of_Dreams_and_Mind
1.mm_-_A_fish_cannot_drown_in_water
1.mm_-_Effortlessly
1.mm_-_If_BOREAS_can_in_his_own_Wind_conceive_(from_Atalanta_Fugiens)
1.mm_-_In_pride_I_so_easily_lost_Thee
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_Set_Me_on_Fire
1.mm_-_The_devil_also_offers_his_spirit
1.mm_-_Then_shall_I_leap_into_love
1.mm_-_Wouldst_thou_know_my_meaning?
1.mm_-_Yea!_I_shall_drink_from_Thee
1.ms_-_At_the_Nachi_Kannon_Hall
1.ms_-_Beyond_the_World
1.ms_-_No_End_Point
1.ms_-_Snow_Garden
1.ms_-_Temple_of_Eternal_Light
1.ms_-_The_Gate_of_Universal_Light
1.nkt_-_Autumn_Wind
1.nmdv_-_He_is_the_One_in_many
1.nmdv_-_Laughing_and_playing,_I_came_to_Your_Temple,_O_Lord
1.nmdv_-_The_drum_with_no_drumhead_beats
1.nmdv_-_The_thundering_resonance_of_the_Word
1.nmdv_-_Thou_art_the_Creator,_Thou_alone_art_my_friend
1.nmdv_-_When_I_see_His_ways,_I_sing
1.nrpa_-_Advice_to_Marpa_Lotsawa
1.nrpa_-_The_Summary_of_Mahamudra
1.nrpa_-_The_Viewm_Concisely_Put
1.okym_-_12_-_How_sweet_is_mortal_Sovranty!_--_think_some
1.okym_-_16_-_Think,_in_this_batterd_Caravanserai
1.okym_-_18_-_I_sometimes_think_that_never_blows_so_red
1.okym_-_19_-_And_this_delightful_Herb_whose_tender_Green
1.okym_-_26_-_Oh,_come_with_old_Khayyam,_and_leave_the_Wise
1.okym_-_28_-_With_them_the_Seed_of_Wisdom_did_I_sow
1.okym_-_29_-_Into_this_Universe,_and_Why_not_knowing
1.okym_-_2_-_Dreaming_when_Dawns_Left_Hand_was_in_the_Sky
1.okym_-_30_-_What,_without_asking,_hither_hurried_whence?
1.okym_-_34_-_Then_to_this_earthen_Bowl_did_I_adjourn
1.okym_-_35_-_I_think_the_Vessel,_that_with_fugitive
1.okym_-_38_-_One_Moment_in_Annihilations_Waste
1.okym_-_39_-_How_long,_how_long,_in_infinite_Pursuit
1.okym_-_41_-_For_Is_and_Is-not_though_with_Rule_and_Line
1.okym_-_42_-_later_edition_-_Waste_not_your_Hour,_nor_in_the_vain_pursuit_Waste_not_your_Hour,_nor_in_the_vain_pursuit
1.okym_-_45_-_But_leave_the_Wise_to_wrangle,_and_with_me
1.okym_-_46_-_For_in_and_out,_above,_about,_below
1.okym_-_46_-_later_edition_-_Why,_be_this_Juice_the_growth_of_God,_who_dare_Why,_be_this_Juice_the_growth_of_God,_who_dare
1.okym_-_47_-_And_if_the_Wine_you_drink,_the_Lip_you_press
1.okym_-_49_-_Tis_all_a_Chequer-board_of_Nights_and_Days
1.okym_-_51_-_later_edition_-_Why,_if_the_Soul_can_fling_the_Dust_aside
1.okym_-_54_-_I_tell_Thee_this_--_When,_starting_from_the_Goal
1.okym_-_56_-_And_this_I_know-_whether_the_one_True_Light
1.okym_-_63_-_None_answerd_this-_but_after_Silence_spake
1.okym_-_65_-_Then_said_another_with_a_long-drawn_Sigh
1.okym_-_73_-_Ah_Love!_could_thou_and_I_with_Fate_conspire
1.okym_-_74_-_Ah,_Moon_of_my_Delight_who_knowst_no_wane
1.okym_-_8_-_And_look_--_a_thousand_Blossoms_with_the_Day
1.pbs_-_A_Dialogue
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_A_Lament
1.pbs_-_Alas!_This_Is_Not_What_I_Thought_Life_Was
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_And_like_a_Dying_Lady,_Lean_and_Pale
1.pbs_-_A_New_National_Anthem
1.pbs_-_An_Exhortation
1.pbs_-_A_Romans_Chamber
1.pbs_-_Asia_-_From_Prometheus_Unbound
1.pbs_-_A_Summer_Evening_Churchyard_-_Lechlade,_Gloucestershire
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Bereavement
1.pbs_-_Bigotrys_Victim
1.pbs_-_Charles_The_First
1.pbs_-_Dark_Spirit_of_the_Desart_Rude
1.pbs_-_Death
1.pbs_-_Death_Is_Here_And_Death_Is_There
1.pbs_-_Despair
1.pbs_-_Dirge_For_The_Year
1.pbs_-_Epigram_II_-_Kissing_Helena
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Epithalamium
1.pbs_-_Epithalamium_-_Another_Version
1.pbs_-_Evening_-_Ponte_Al_Mare,_Pisa
1.pbs_-_Evening._To_Harriet
1.pbs_-_Feelings_Of_A_Republican_On_The_Fall_Of_Bonaparte
1.pbs_-_Fiordispina
1.pbs_-_Fragment_-_A_Gentle_Story_Of_Two_Lovers_Young
1.pbs_-_Fragment_-_"Amor_Aeternus"
1.pbs_-_Fragment_-_Apostrophe_To_Silence
1.pbs_-_Fragment_-_Great_Spirit
1.pbs_-_Fragment_-_Home
1.pbs_-_Fragment_-_"Igniculus_Desiderii"
1.pbs_-_Fragment_-_Love_The_Universe_To-Day
1.pbs_-_Fragment_-_Miltons_Spirit
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragment_Of_A_Sonnet_-_To_Harriet
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Adonis
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Bion
1.pbs_-_Fragment,_Or_The_Triumph_Of_Conscience
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragments_Supposed_To_Be_Parts_Of_Otho
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Fragments_Written_For_Hellas
1.pbs_-_Fragment_-_To_Byron
1.pbs_-_Fragment_-_To_The_Moon
1.pbs_-_Fragment_-_Wedded_Souls
1.pbs_-_Fragment_-_What_Men_Gain_Fairly
1.pbs_-_Fragment_-_Yes!_All_Is_Past
1.pbs_-_From
1.pbs_-_From_The_Greek_Of_Moschus_-_Pan_Loved_His_Neighbour_Echo
1.pbs_-_From_The_Original_Draft_Of_The_Poem_To_William_Shelley
1.pbs_-_From_Vergils_Tenth_Eclogue
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Ginevra
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Homers_Hymn_To_Minerva
1.pbs_-_Homers_Hymn_To_The_Earth_-_Mother_Of_All
1.pbs_-_Homers_Hymn_To_The_Moon
1.pbs_-_Homers_Hymn_To_Venus
1.pbs_-_Hymn_of_Pan
1.pbs_-_Hymn_to_Intellectual_Beauty
1.pbs_-_Hymn_To_Mercury
1.pbs_-_I_Arise_from_Dreams_of_Thee
1.pbs_-_Invocation
1.pbs_-_Invocation_To_Misery
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Liberty
1.pbs_-_Life_Rounded_With_Sleep
1.pbs_-_Lines_--_Far,_Far_Away,_O_Ye
1.pbs_-_Lines_-_The_cold_earth_slept_below
1.pbs_-_Lines_To_A_Reviewer
1.pbs_-_Lines_-_We_Meet_Not_As_We_Parted
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Lines_Written_During_The_Castlereagh_Administration
1.pbs_-_Lines_Written_in_the_Bay_of_Lerici
1.pbs_-_Love-_Hope,_Desire,_And_Fear
1.pbs_-_Loves_Philosophy
1.pbs_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_Melody_To_A_Scene_Of_Former_Times
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Music
1.pbs_-_Music(2)
1.pbs_-_Mutability_-_II.
1.pbs_-_Ode_To_Heaven
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_To_Naples
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_A_Fete_At_Carlton_House_-_Fragment
1.pbs_-_On_Death
1.pbs_-_One_sung_of_thee_who_left_the_tale_untold
1.pbs_-_On_Fanny_Godwin
1.pbs_-_On_Leaving_London_For_Wales
1.pbs_-_On_Robert_Emmets_Grave
1.pbs_-_On_The_Medusa_Of_Leonardo_da_Vinci_In_The_Florentine_Gallery
1.pbs_-_Orpheus
1.pbs_-_Otho
1.pbs_-_Ozymandias
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Revenge
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Saint_Edmonds_Eve
1.pbs_-_Scene_From_Tasso
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song
1.pbs_-_Song._Cold,_Cold_Is_The_Blast_When_December_Is_Howling
1.pbs_-_Song._Despair
1.pbs_-_Song_For_Tasso
1.pbs_-_Song_From_The_Wandering_Jew
1.pbs_-_Song_Of_Proserpine_While_Gathering_Flowers_On_The_Plain_Of_Enna
1.pbs_-_Song._Sorrow
1.pbs_-_Song._To_[Harriet]
1.pbs_-_Sonnet_-_Lift_Not_The_Painted_Veil_Which_Those_Who_Live
1.pbs_-_Sonnet_-_To_A_Balloon_Laden_With_Knowledge
1.pbs_-_Sonnet_--_Ye_Hasten_To_The_Grave!
1.pbs_-_Stanza
1.pbs_-_Stanzas._--_April,_1814
1.pbs_-_Stanzas_From_Calderons_Cisma_De_Inglaterra
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_Stanza-_Written_At_Bracknell
1.pbs_-_Summer_And_Winter
1.pbs_-_The_Aziola
1.pbs_-_The_Birth_Place_of_Pleasure
1.pbs_-_The_Boat_On_The_Serchio
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cloud
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Deserts_Of_Dim_Sleep
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_Drowned_Lover
1.pbs_-_The_First_Canzone_Of_The_Convito
1.pbs_-_The_Indian_Serenade
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_Question
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Solitary
1.pbs_-_The_Spectral_Horseman
1.pbs_-_The_Sunset
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_-_The_Zucca
1.pbs_-_Time_Long_Past
1.pbs_-_To--
1.pbs_-_To_A_Skylark
1.pbs_-_To_Coleridge
1.pbs_-_To_Constantia-_Singing
1.pbs_-_To_Death
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Harriet
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To_Ianthe
1.pbs_-_To--_I_Fear_Thy_Kisses,_Gentle_Maiden
1.pbs_-_To_Ireland
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_Mary_-
1.pbs_-_To_Mary_Shelley
1.pbs_-_To_Mary_Who_Died_In_This_Opinion
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.pbs_-_To-morrow
1.pbs_-_To--_Music,_when_soft_voices_die
1.pbs_-_To_Night
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To--_One_word_is_too_often_profaned
1.pbs_-_To_Sophia_(Miss_Stacey)
1.pbs_-_To_The_Lord_Chancellor
1.pbs_-_To_The_Mind_Of_Man
1.pbs_-_To_The_Moonbeam
1.pbs_-_To_The_Nile
1.pbs_-_To_William_Shelley
1.pbs_-_To_William_Shelley.
1.pbs_-_To_William_Shelley._Thy_Little_Footsteps_On_The_Sands
1.pbs_-_To_Wordsworth
1.pbs_-_To--_Yet_look_on_me
1.pbs_-_Ugolino
1.pbs_-_Verses_On_A_Cat
1.pbs_-_War
1.pbs_-_When_The_Lamp_Is_Shattered
1.pbs_-_With_A_Guitar,_To_Jane
1.pbs_-_Written_At_Bracknell
1.pc_-_Autumns_Cold
1.poe_-_A_Dream
1.poe_-_A_Dream_Within_A_Dream
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_An_Acrostic
1.poe_-_An_Enigma
1.poe_-_Annabel_Lee
1.poe_-_A_Paean
1.poe_-_A_Valentine
1.poe_-_Dreamland
1.poe_-_Dreams
1.poe_-_Eldorado
1.poe_-_Elizabeth
1.poe_-_Epigram_For_Wall_Street
1.poe_-_Eulalie
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Fairy-Land
1.poe_-_For_Annie
1.poe_-_Hymn
1.poe_-_Hymn_To_Aristogeiton_And_Harmodius
1.poe_-_Israfel
1.poe_-_Lenore
1.poe_-_Romance
1.poe_-_Sancta_Maria
1.poe_-_Serenade
1.poe_-_Song
1.poe_-_Sonnet-_Silence
1.poe_-_Sonnet_-_To_Science
1.poe_-_Sonnet-_To_Zante
1.poe_-_Spirits_Of_The_Dead
1.poe_-_Tamerlane
1.poe_-_The_Bells
1.poe_-_The_Bells_-_A_collaboration
1.poe_-_The_Bridal_Ballad
1.poe_-_The_City_In_The_Sea
1.poe_-_The_City_Of_Sin
1.poe_-_The_Coliseum
1.poe_-_The_Conqueror_Worm
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Divine_Right_Of_Kings
1.poe_-_The_Forest_Reverie
1.poe_-_The_Haunted_Palace
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_The_Sleeper
1.poe_-_The_Valley_Of_Unrest
1.poe_-_The_Village_Street
1.poe_-_To_--
1.poe_-_To_--_(2)
1.poe_-_To_--_(3)
1.poe_-_To_Frances_S._Osgood
1.poe_-_To_Helen_-_1831
1.poe_-_To_Helen_-_1848
1.poe_-_To_Isadore
1.poe_-_To_Marie_Louise_(Shew)
1.poe_-_To_The_Lake
1.poe_-_To_The_River
1.poe_-_Ulalume
1.pp_-_Raga_Dhanashri
1.raa_-_A_Holy_Tabernacle_in_the_Heart_(from_Life_of_the_Future_World)
1.raa_-_And_YHVH_spoke_to_me_when_I_saw_His_name
1.raa_-_Circles_1_(from_Life_of_the_Future_World)
1.raa_-_Circles_2_(from_Life_of_the_Future_World)
1.raa_-_Circles_3_(from_Life_of_the_Future_World)
1.raa_-_Circles_4_(from_Life_of_the_Future_World)
1.rajh_-_Intimate_Hymn
1.rajh_-_The_Word_Most_Precious
1.rb_-_Abt_Vogler
1.rb_-_A_Cavalier_Song
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_A_Light_Woman
1.rb_-_A_Lovers_Quarrel
1.rb_-_Among_The_Rocks
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_A_Pretty_Woman
1.rb_-_A_Serenade_At_The_Villa
1.rb_-_A_Toccata_Of_Galuppi's
1.rb_-_A_Womans_Last_Word
1.rb_-_Before
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Cristina
1.rb_-_Evelyn_Hope
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Garden_Francies
1.rb_-_Holy-Cross_Day
1.rb_-_Home_Thoughts,_from_the_Sea
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_In_A_Gondola
1.rb_-_In_A_Year
1.rb_-_In_Three_Days
1.rb_-_Introduction:_Pippa_Passes
1.rbk_-_Epithalamium
1.rb_-_Love_Among_The_Ruins
1.rb_-_Love_In_A_Life
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Mesmerism
1.rb_-_My_Last_Duchess
1.rb_-_Nationality_In_Drinks
1.rb_-_Never_the_Time_and_the_Place
1.rb_-_Now!
1.rb_-_Old_Pictures_In_Florence
1.rb_-_O_Lyric_Love
1.rb_-_One_Way_Of_Love
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Parting_At_Morning
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Popularity
1.rb_-_Porphyrias_Lover
1.rb_-_Protus
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Respectability
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Soliloquy_Of_The_Spanish_Cloister
1.rb_-_Song
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Boy_And_the_Angel
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Guardian-Angel
1.rb_-_The_Italian_In_England
1.rb_-_The_Laboratory-Ancien_Rgime
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Patriot
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_The_Twins
1.rb_-_Times_Revenges
1.rb_-_Two_In_The_Campagna
1.rb_-_Waring
1.rmpsd_-_Conquer_Death_with_the_drumbeat_Ma!_Ma!_Ma!
1.rmpsd_-_I_drink_no_ordinary_wine
1.rmpsd_-_Its_value_beyond_assessment_by_the_mind
1.rmpsd_-_Kulakundalini,_Goddess_Full_of_Brahman,_Tara
1.rmpsd_-_Love_Her,_Mind
1.rmpsd_-_Meditate_on_Kali!_Why_be_anxious?
1.rmpsd_-_Mother,_am_I_Thine_eight-months_child?
1.rmpsd_-_Mother_this_is_the_grief_that_sorely_grieves_my_heart
1.rmpsd_-_Of_what_use_is_my_going_to_Kasi_any_more?
1.rmpsd_-_O_Mother,_who_really
1.rmpsd_-_Once_for_all,_this_time
1.rmpsd_-_So_I_say-_Mind,_dont_you_sleep
1.rmpsd_-_Tell_me,_brother,_what_happens_after_death?
1.rmpsd_-_This_time_I_shall_devour_Thee_utterly,_Mother_Kali!
1.rmpsd_-_Who_in_this_world
1.rmpsd_-_Who_is_that_Syama_woman
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rmr_-_Abishag
1.rmr_-_Along_the_Sun-Drenched_Roadside
1.rmr_-_As_Once_the_Winged_Energy_of_Delight
1.rmr_-_Autumn
1.rmr_-_A_Walk
1.rmr_-_Before_Summer_Rain
1.rmr_-_Black_Cat_(Schwarze_Katze)
1.rmr_-_Buddha_in_Glory
1.rmr_-_Childhood
1.rmr_-_Child_In_Red
1.rmr_-_Death
1.rmr_-_Dedication
1.rmr_-_Dedication_To_M...
1.rmr_-_Elegy_I
1.rmr_-_Elegy_IV
1.rmr_-_Elegy_X
1.rmr_-_Encounter_In_The_Chestnut_Avenue
1.rmr_-_Exposed_on_the_cliffs_of_the_heart
1.rmr_-_Falconry
1.rmr_-_Fear_of_the_Inexplicable
1.rmr_-_For_Hans_Carossa
1.rmr_-_Girl_in_Love
1.rmr_-_Girl's_Lament
1.rmr_-_God_Speaks_To_Each_Of_Us
1.rmr_-_Heartbeat
1.rmr_-_Ignorant_Before_The_Heavens_Of_My_Life
1.rmr_-_In_The_Beginning
1.rmr_-_Lady_On_A_Balcony
1.rmr_-_Lament
1.rmr_-_Lament_(O_how_all_things_are_far_removed)
1.rmr_-_Little_Tear-Vase
1.rmr_-_Loneliness
1.rmr_-_Losing
1.rmr_-_Love_Song
1.rmr_-_Moving_Forward
1.rmr_-_Night_(This_night,_agitated_by_the_growing_storm)
1.rmr_-_On_Hearing_Of_A_Death
1.rmr_-_Palm
1.rmr_-_Parting
1.rmr_-_Portrait_of_my_Father_as_a_Young_Man
1.rmr_-_Put_Out_My_Eyes
1.rmr_-_Rememberance
1.rmr_-_Self-Portrait
1.rmr_-_Sense_Of_Something_Coming
1.rmr_-_Song
1.rmr_-_Song_Of_The_Orphan
1.rmr_-_Spanish_Dancer
1.rmr_-_Sunset
1.rmr_-_Telling_You_All
1.rmr_-_The_Alchemist
1.rmr_-_The_Apple_Orchard
1.rmr_-_The_Grown-Up
1.rmr_-_The_Lovers
1.rmr_-_The_Neighbor
1.rmr_-_The_Panther
1.rmr_-_The_Poet
1.rmr_-_The_Sisters
1.rmr_-_The_Song_Of_The_Beggar
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_I
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_VI
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_XIII
1.rmr_-_The_Sonnets_To_Orpheus_-_I
1.rmr_-_The_Sonnets_To_Orpheus_-_X
1.rmr_-_The_Swan
1.rmr_-_The_Unicorn
1.rmr_-_The_Voices
1.rmr_-_The_Wait
1.rmr_-_To_Lou_Andreas-Salome
1.rmr_-_To_Music
1.rmr_-_Torso_of_an_Archaic_Apollo
1.rmr_-_To_Say_Before_Going_to_Sleep
1.rmr_-_Venetian_Morning
1.rmr_-_What_Birds_Plunge_Through_Is_Not_The_Intimate_Space
1.rmr_-_Woman_in_Love
1.rmr_-_You_Must_Not_Understand_This_Life_(with_original_German)
1.rmr_-_You_Who_Never_Arrived
1.rt_-_(103)_In_one_salutation_to_thee,_my_God_(from_Gitanjali)
1.rt_-_(1)_Thou_hast_made_me_endless_(from_Gitanjali)
1.rt_-_(63)_Thou_hast_made_me_known_to_friends_whom_I_knew_not_(from_Gitanjali)
1.rt_-_(80)_I_am_like_a_remnant_of_a_cloud_of_autumn_(from_Gitanjali)
1.rt_-_(84)_It_is_the_pang_of_separation_that_spreads_throughout_the_world_(from_Gitanjali)
1.rt_-_Accept_me,_my_lord,_accept_me_for_this_while
1.rt_-_A_Hundred_Years_Hence
1.rt_-_Akash_Bhara_Surya_Tara_Biswabhara_Pran_(Translation)
1.rt_-_All_These_I_Loved
1.rt_-_And_In_Wonder_And_Amazement_I_Sing
1.rt_-_At_The_End_Of_The_Day
1.rt_-_At_The_Last_Watch
1.rt_-_Authorship
1.rt_-_Babys_Way
1.rt_-_Benediction
1.rt_-_Birth_Story
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Brink_Of_Eternity
1.rt_-_Broken_Song
1.rt_-_Chain_Of_Pearls
1.rt_-_Clouds_And_Waves
1.rt_-_Colored_Toys
1.rt_-_Cruel_Kindness
1.rt_-_Death
1.rt_-_Defamation
1.rt_-_Distant_Time
1.rt_-_Dungeon
1.rt_-_Endless_Time
1.rt_-_Face_To_Face
1.rt_-_Fireflies
1.rt_-_Flower
1.rt_-_Friend
1.rt_-_From_Afar
1.rt_-_Gitanjali
1.rt_-_Give_Me_Strength
1.rt_-_Hard_Times
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_I
1.rt_-_I_Am_Restless
1.rt_-_I_Cast_My_Net_Into_The_Sea
1.rt_-_I_Found_A_Few_Old_Letters
1.rt_-_Innermost_One
1.rt_-_Keep_Me_Fully_Glad
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Krishnakali
1.rt_-_Lamp_Of_Love
1.rt_-_Last_Curtain
1.rt_-_Leave_This
1.rt_-_Let_Me_Not_Forget
1.rt_-_Little_Flute
1.rt_-_Little_Of_Me
1.rt_-_Lord_Of_My_Life
1.rt_-_Lost_Star
1.rt_-_Lost_Time
1.rt_-_Lotus
1.rt_-_Lovers_Gifts_IV_-_She_Is_Near_To_My_Heart
1.rt_-_Lovers_Gifts_LVIII_-_Things_Throng_And_Laugh
1.rt_-_Lovers_Gifts_LVI_-_The_Evening_Was_Lonely
1.rt_-_Lovers_Gifts_LXX_-_Take_Back_Your_Coins
1.rt_-_Lovers_Gifts_V_-_I_Would_Ask_For_Still_More
1.rt_-_Lovers_Gifts_XLII_-_Are_You_A_Mere_Picture
1.rt_-_Lovers_Gifts_XLIII_-_Dying,_You_Have_Left_Behind
1.rt_-_Lovers_Gifts_XLVIII_-_I_Travelled_The_Old_Road
1.rt_-_Lovers_Gifts_XVI_-_She_Dwelt_Here_By_The_Pool
1.rt_-_Lovers_Gifts_XXII_-_I_Shall_Gladly_Suffer
1.rt_-_Lovers_Gifts_XXVIII_-_I_Dreamt
1.rt_-_Lovers_Gifts_XXXIX_-_There_Is_A_Looker-On
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_Maya
1.rt_-_Meeting
1.rt_-_Moments_Indulgence
1.rt_-_My_Dependence
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_My_Pole_Star
1.rt_-_My_Present
1.rt_-_My_Song
1.rt_-_Ocean_Of_Forms
1.rt_-_Old_And_New
1.rt_-_Old_Letters_
1.rt_-_One_Day_In_Spring....
1.rt_-_On_many_an_idle_day_have_I_grieved_over_lost_time_(from_Gitanjali)
1.rt_-_On_The_Nature_Of_Love
1.rt_-_Our_Meeting
1.rt_-_Palm_Tree
1.rt_-_Parting_Words
1.rt_-_Passing_Breeze
1.rt_-_Playthings
1.rt_-_Poems_On_Man
1.rt_-_Prisoner
1.rt_-_Rare
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Roaming_Cloud
1.rt_-_Sail_Away
1.rt_-_Salutation
1.rt_-_Senses
1.rt_-_Shyama
1.rt_-_Song_Unsung
1.rt_-_Still_Heart
1.rt_-_Stray_Birds_11-_20
1.rt_-_Stray_Birds_31_-_40
1.rt_-_Stray_Birds_61_-_70
1.rt_-_Stray_Birds_71_-_80
1.rt_-_Stray_Birds_81_-_90
1.rt_-_Stream_Of_Life
1.rt_-_Strong_Mercy
1.rt_-_Superior
1.rt_-_Sympathy
1.rt_-_The_Banyan_Tree
1.rt_-_The_Call_Of_The_Far
1.rt_-_The_Child-Angel
1.rt_-_The_End
1.rt_-_The_First_Jasmines
1.rt_-_The_Flower-School
1.rt_-_The_Further_Bank
1.rt_-_The_Gardener_IX_-_When_I_Go_Alone_At_Night
1.rt_-_The_Gardener_LI_-_Then_Finish_The_Last_Song
1.rt_-_The_Gardener_LXVIII_-_None_Lives_For_Ever,_Brother
1.rt_-_The_Gardener_LXXV_-_At_Midnight
1.rt_-_The_Gardener_LXXXIII_-_She_Dwelt_On_The_Hillside
1.rt_-_The_Gardener_LXXXIV_-_Over_The_Green
1.rt_-_The_Gardener_LXXXI_-_Why_Do_You_Whisper_So_Faintly
1.rt_-_The_Gardener_XIII_-_I_Asked_Nothing
1.rt_-_The_Gardener_XIV_-_I_Was_Walking_By_The_Road
1.rt_-_The_Gardener_XL_-_An_Unbelieving_Smile
1.rt_-_The_Gardener_XLII_-_O_Mad,_Superbly_Drunk
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rt_-_The_Gardener_XLVIII_-_Free_Me
1.rt_-_The_Gardener_XLVI_-_You_Left_Me
1.rt_-_The_Gardener_XVI_-_Hands_Cling_To_Eyes
1.rt_-_The_Gardener_XVIII_-_When_Two_Sisters
1.rt_-_The_Gardener_XXVIII_-_Your_Questioning_Eyes
1.rt_-_The_Gardener_XXVI_-_What_Comes_From_Your_Willing_Hands
1.rt_-_The_Gardener_XXXVIII_-_My_Love,_Once_Upon_A_Time
1.rt_-_The_Gift
1.rt_-_The_Golden_Boat
1.rt_-_The_Hero
1.rt_-_The_Hero(2)
1.rt_-_The_Home
1.rt_-_The_Homecoming
1.rt_-_The_Kiss
1.rt_-_The_Kiss(2)
1.rt_-_The_Last_Bargain
1.rt_-_The_Little_Big_Man
1.rt_-_The_Lost_Star
1.rt_-_The_Merchant
1.rt_-_The_Portrait
1.rt_-_The_Recall
1.rt_-_The_Sailor
1.rt_-_The_Wicked_Postman
1.rt_-_This_Dog
1.rt_-_Threshold
1.rt_-_Twelve_OClock
1.rt_-_Unending_Love
1.rt_-_Ungrateful_Sorrow
1.rt_-_Untimely_Leave
1.rt_-_Urvashi
1.rt_-_Vocation
1.rt_-_Waiting
1.rt_-_Waiting_For_The_Beloved
1.rt_-_When_And_Why
1.rt_-_When_Day_Is_Done
1.rt_-_When_the_Two_Sister_Go_To_Fetch_Water
1.rt_-_Where_Shadow_Chases_Light
1.rt_-_Who_are_You,_who_keeps_my_heart_awake?_(from_The_Lover_of_God)
1.rt_-_Who_Is_This?
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.rvd_-_The_Name_alone_is_the_Truth
1.rvd_-_Upon_seeing_poverty
1.rvd_-_When_I_existed
1.rwe_-_Alphonso_Of_Castile
1.rwe_-_Astrae
1.rwe_-_Bacchus
1.rwe_-_Beauty
1.rwe_-_Berrying
1.rwe_-_Blight
1.rwe_-_Boston
1.rwe_-_Boston_Hymn
1.rwe_-_Brahma
1.rwe_-_Celestial_Love
1.rwe_-_Concord_Hymn
1.rwe_-_Dirge
1.rwe_-_Dmonic_Love
1.rwe_-_Each_And_All
1.rwe_-_Fable
1.rwe_-_Fate
1.rwe_-_Flower_Chorus
1.rwe_-_Forebearance
1.rwe_-_Freedom
1.rwe_-_Friendship
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Gnothi_Seauton
1.rwe_-_Good-bye
1.rwe_-_Grace
1.rwe_-_Guy
1.rwe_-_Hamatreya
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_Love_And_Thought
1.rwe_-_Lover's_Petition
1.rwe_-_Manners
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_Merlin_II
1.rwe_-_Merops
1.rwe_-_Mithridates
1.rwe_-_Monadnoc
1.rwe_-_My_Garden
1.rwe_-_Nature
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_Ode_To_Beauty
1.rwe_-_Saadi
1.rwe_-_Seashore
1.rwe_-_Self_Reliance
1.rwe_-_Song_of_Nature
1.rwe_-_Tact
1.rwe_-_Teach_Me_I_Am_Forgotten_By_The_Dead
1.rwe_-_Terminus
1.rwe_-_The_Adirondacs
1.rwe_-_The_Apology
1.rwe_-_The_Bell
1.rwe_-_The_Days_Ration
1.rwe_-_The_Humble_Bee
1.rwe_-_The_Park
1.rwe_-_The_Past
1.rwe_-_The_Problem
1.rwe_-_The_Rhodora_-_On_Being_Asked,_Whence_Is_The_Flower?
1.rwe_-_The_River_Note
1.rwe_-_The_Sphinx
1.rwe_-_The_Titmouse
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_To-day
1.rwe_-_To_Eva
1.rwe_-_To_J.W.
1.rwe_-_To_Laugh_Often_And_Much
1.rwe_-_To_Rhea
1.rwe_-_Two_Rivers
1.rwe_-_Uriel
1.rwe_-_Voluntaries
1.rwe_-_Wakdeubsankeit
1.rwe_-_Waves
1.rwe_-_Wealth
1.rwe_-_Woodnotes
1.rwe_-_Worship
1.sb_-_Cut_brambles_long_enough
1.sb_-_Precious_Treatise_on_Preservation_of_Unity_on_the_Great_Way
1.sca_-_Happy,_indeed,_is_she_whom_it_is_given_to_share_this_sacred_banquet
1.sca_-_O_blessed_poverty
1.sca_-_What_a_great_laudable_exchange
1.sca_-_What_you_hold,_may_you_always_hold
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.sdi_-_The_world,_my_brother!_will_abide_with_none
1.sfa_-_Exhortation_to_St._Clare_and_Her_Sisters
1.sfa_-_Let_the_whole_of_mankind_tremble
1.sfa_-_Let_us_desire_nothing_else
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sfa_-_The_Canticle_of_Brother_Sun
1.sfa_-_The_Prayer_Before_the_Crucifix
1.sfa_-_The_Salutation_of_the_Virtues
1.shvb_-_Columba_aspexit_-_Sequence_for_Saint_Maximin
1.shvb_-_De_Spiritu_Sancto_-_To_the_Holy_Spirit
1.shvb_-_O_Euchari_in_leta_via_-_Sequence_for_Saint_Eucharius
1.shvb_-_O_ignis_Spiritus_Paracliti
1.shvb_-_O_magne_Pater_-_Antiphon_for_God_the_Father
1.shvb_-_O_Virtus_Sapientiae_-_O_Moving_Force_of_Wisdom
1.sig_-_Come_to_me_at_dawn,_my_beloved,_and_go_with_me
1.sig_-_Ecstasy
1.sig_-_I_look_for_you_early
1.sig_-_I_Sought_Thee_Daily
1.sig_-_Lord_of_the_World
1.sig_-_Thou_art_the_Supreme_Light
1.sig_-_Where_Will_I_Find_You
1.sig_-_Who_can_do_as_Thy_deeds
1.sig_-_Who_could_accomplish_what_youve_accomplished
1.sig_-_You_are_wise_(from_From_Kingdoms_Crown)
1.sjc_-_Dark_Night
1.sjc_-_Full_of_Hope_I_Climbed_the_Day
1.sjc_-_I_Entered_the_Unknown
1.sjc_-_I_Live_Yet_Do_Not_Live_in_Me
1.sjc_-_Loves_Living_Flame
1.sjc_-_Not_for_All_the_Beauty
1.sjc_-_On_the_Communion_of_the_Three_Persons_(from_Romance_on_the_Gospel)
1.sjc_-_Song_of_the_Soul_That_Delights_in_Knowing_God_by_Faith
1.sjc_-_The_Fountain
1.sjc_-_The_Sum_of_Perfection
1.sk_-_Is_there_anyone_in_the_universe
1.snk_-_Endless_is_my_Wealth
1.snk_-_In_Praise_of_the_Goddess
1.snk_-_Nirvana_Shatakam
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.snk_-_You_are_my_true_self,_O_Lord
1.snt_-_By_what_boundless_mercy,_my_Savior
1.snt_-_How_is_it_I_can_love_You
1.snt_-_In_the_midst_of_that_night,_in_my_darkness
1.snt_-_O_totally_strange_and_inexpressible_marvel!
1.snt_-_The_fire_rises_in_me
1.snt_-_The_Light_of_Your_Way
1.snt_-_We_awaken_in_Christs_body
1.snt_-_What_is_this_awesome_mystery
1.srd_-_Shes_found_him,_she_has,_but_Radha_disbelieves
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srmd_-_He_is_happy_on_account_of_my_humble_self
1.srm_-_Disrobe,_show_Your_beauty_(from_The_Marital_Garland_of_Letters)
1.srmd_-_My_friend,_engage_your_heart_in_his_embrace
1.srmd_-_Once_I_was_bathed_in_the_Light_of_Truth_within
1.srmd_-_To_the_dignified_station_of_love_I_was_raised
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Necklet_of_Nine_Gems
1.srm_-_The_Song_of_the_Poppadum
1.ss_-_Its_something_no_on_can_force
1.ss_-_Most_of_the_time_I_smile
1.ss_-_Paper_windows_bamboo_walls_hedge_of_hibiscus
1.ss_-_This_bodys_lifetime_is_like_a_bubbles
1.stav_-_I_Live_Without_Living_In_Me
1.stav_-_In_the_Hands_of_God
1.stav_-_Let_nothing_disturb_thee
1.stav_-_Oh_Exceeding_Beauty
1.st_-_Doesnt_anyone_see
1.stl_-_My_Song_for_Today
1.stl_-_The_Atom_of_Jesus-Host
1.stl_-_The_Divine_Dew
1.sv_-_Song_of_the_Sanyasin
1.tc_-_After_Liu_Chai-Sangs_Poem
1.tc_-_Around_my_door_and_yard_no_dust_or_noise
1.tc_-_Autumn_chrysanthemums_have_beautiful_color
1.tc_-_I_built_my_hut_within_where_others_live
1.tc_-_In_youth_I_could_not_do_what_everyone_else_did
1.tc_-_Success_and_failure?_No_known_address
1.tc_-_Unsettled,_a_bird_lost_from_the_flock
1.tm_-_A_Messenger_from_the_Horizon
1.tm_-_A_Practical_Program_for_Monks
1.tm_-_Aubade_--_The_City
1.tm_-_Follow_my_ways_and_I_will_lead_you
1.tm_-_In_Silence
1.tm_-_Night-Flowering_Cactus
1.tm_-_O_Sweet_Irrational_Worship
1.tm_-_Song_for_Nobody
1.tm_-_The_Fall
1.tm_-_The_Sowing_of_Meanings
1.tm_-_When_in_the_soul_of_the_serene_disciple
1.tr_-_At_Master_Do's_Country_House
1.tr_-_Begging
1.tr_-_Blending_With_The_Wind
1.tr_-_Dreams
1.tr_-_First_Days_Of_Spring_-_The_sky
1.tr_-_How_Can_I_Possibly_Sleep
1.tr_-_Images,_however_sacred
1.tr_-_In_A_Dilapidated_Three-Room_Hut
1.tr_-_In_The_Morning
1.tr_-_I_Watch_People_In_The_World
1.tr_-_My_Cracked_Wooden_Bowl
1.tr_-_No_Luck_Today_On_My_Mendicant_Rounds
1.tr_-_Orchid
1.tr_-_Reply_To_A_Friend
1.tr_-_The_Thief_Left_It_Behind
1.tr_-_The_Way_Of_The_Holy_Fool
1.tr_-_The_Wind_Has_Settled
1.tr_-_This_World
1.tr_-_Yes,_Im_Truly_A_Dunce
1.tr_-_You_Do_Not_Need_Many_Things
1.tr_-_You_Stop_To_Point_At_The_Moon_In_The_Sky
1.vpt_-_All_my_inhibition_left_me_in_a_flash
1.vpt_-_As_the_mirror_to_my_hand
1.vpt_-_He_promised_hed_return_tomorrow
1.vpt_-_My_friend,_I_cannot_answer_when_you_ask_me_to_explain
1.vpt_-_The_moon_has_shone_upon_me
1.wb_-_Auguries_of_Innocence
1.wb_-_Awake!_awake_O_sleeper_of_the_land_of_shadows
1.wb_-_Of_the_Sleep_of_Ulro!_and_of_the_passage_through
1.wb_-_Reader!_of_books!_of_heaven
1.wb_-_The_Errors_of_Sacred_Codes_(from_The_Marriage_of_Heaven_and_Hell)
1.wby_-_A_Bronze_Head
1.wby_-_A_Coat
1.wby_-_A_Crazed_Girl
1.wby_-_Adams_Curse
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
1.wby_-_Aedh_Wishes_For_The_Cloths_Of_Heaven
1.wby_-_A_Faery_Song
1.wby_-_A_First_Confession
1.wby_-_A_Friends_Illness
1.wby_-_A_Last_Confession
1.wby_-_All_Souls_Night
1.wby_-_A_Lovers_Quarrel_Among_the_Fairies
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_I._First_Love
1.wby_-_A_Man_Young_And_Old_-_IX._The_Secrets_Of_The_Old
1.wby_-_A_Man_Young_And_Old_-_VI._His_Memories
1.wby_-_A_Man_Young_And_Old_-_VII._The_Friends_Of_His_Youth
1.wby_-_A_Man_Young_And_Old_-_V._The_Empty_Cup
1.wby_-_A_Memory_Of_Youth
1.wby_-_A_Model_For_The_Laureate
1.wby_-_Among_School_Children
1.wby_-_An_Acre_Of_Grass
1.wby_-_Anashuya_And_Vijaya
1.wby_-_An_Image_From_A_Past_Life
1.wby_-_An_Irish_Airman_Foresees_His_Death
1.wby_-_Another_Song_Of_A_Fool
1.wby_-_Another_Song_of_a_Fool
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_A_Prayer_For_My_Son
1.wby_-_A_Prayer_For_Old_Age
1.wby_-_A_Prayer_On_Going_Into_My_House
1.wby_-_A_Song_From_The_Player_Queen
1.wby_-_At_The_Abbey_Theatre
1.wby_-_A_Woman_Homer_Sung
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Baile_And_Aillinn
1.wby_-_Beautiful_Lofty_Things
1.wby_-_Before_The_World_Was_Made
1.wby_-_Beggar_To_Beggar_Cried
1.wby_-_Blood_And_The_Moon
1.wby_-_Broken_Dreams
1.wby_-_Brown_Penny
1.wby_-_Byzantium
1.wby_-_Colonel_Martin
1.wby_-_Colonus_Praise
1.wby_-_Coole_Park_1929
1.wby_-_Coole_Park_And_Ballylee,_1931
1.wby_-_Crazy_Jane_On_God
1.wby_-_Crazy_Jane_On_The_Mountain
1.wby_-_Crazy_Jane_Talks_With_The_Bishop
1.wby_-_Cuchulains_Fight_With_The_Sea
1.wby_-_Demon_And_Beast
1.wby_-_Down_By_The_Salley_Gardens
1.wby_-_Easter_1916
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Fallen_Majesty
1.wby_-_Fergus_And_The_Druid
1.wby_-_Fragments
1.wby_-_From_A_Full_Moon_In_March
1.wby_-_Girls_Song
1.wby_-_Gratitude_To_The_Unknown_Instructors
1.wby_-_He_Hears_The_Cry_Of_The_Sedge
1.wby_-_Her_Anxiety
1.wby_-_Her_Dream
1.wby_-_He_Remembers_Forgotten_Beauty
1.wby_-_Her_Vision_In_The_Wood
1.wby_-_He_Tells_Of_A_Valley_Full_Of_Lovers
1.wby_-_He_Thinks_Of_His_Past_Greatness_When_A_Part_Of_The_Constellations_Of_Heaven
1.wby_-_He_Thinks_Of_Those_Who_Have_Spoken_Evil_Of_His_Beloved
1.wby_-_High_Talk
1.wby_-_His_Confidence
1.wby_-_His_Dream
1.wby_-_Imitated_From_The_Japanese
1.wby_-_In_Memory_Of_Eva_Gore-Booth_And_Con_Markiewicz
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_In_Taras_Halls
1.wby_-_In_The_Seven_Woods
1.wby_-_John_Kinsellas_Lament_For_Mr._Mary_Moore
1.wby_-_King_And_No_King
1.wby_-_Lapis_Lazuli
1.wby_-_Leda_And_The_Swan
1.wby_-_Lines_Written_In_Dejection
1.wby_-_Long-Legged_Fly
1.wby_-_Loves_Loneliness
1.wby_-_Mad_As_The_Mist_And_Snow
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Meeting
1.wby_-_Men_Improve_With_The_Years
1.wby_-_Michael_Robartes_And_The_Dancer
1.wby_-_Mohini_Chatterjee
1.wby_-_Never_Give_All_The_Heart
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_No_Second_Troy
1.wby_-_Old_Memory
1.wby_-_Old_Tom_Again
1.wby_-_On_A_Picture_Of_A_Black_Centaur_By_Edmund_Dulac
1.wby_-_On_A_Political_Prisoner
1.wby_-_On_Being_Asked_For_A_War_Poem
1.wby_-_On_Those_That_Hated_The_Playboy_Of_The_Western_World,_1907
1.wby_-_On_Woman
1.wby_-_Owen_Aherne_And_His_Dancers
1.wby_-_Parnells_Funeral
1.wby_-_Presences
1.wby_-_Quarrel_In_Old_Age
1.wby_-_Reconciliation
1.wby_-_Remorse_For_Intemperate_Speech
1.wby_-_Responsibilities_-_Closing
1.wby_-_Responsibilities_-_Introduction
1.wby_-_Roger_Casement
1.wby_-_Sailing_to_Byzantium
1.wby_-_September_1913
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Solomon_And_The_Witch
1.wby_-_Solomon_To_Sheba
1.wby_-_Spilt_Milk
1.wby_-_Stream_And_Sun_At_Glendalough
1.wby_-_Supernatural_Songs
1.wby_-_The_Apparitions
1.wby_-_The_Arrow
1.wby_-_The_Attack_On_the_Playboy_Of_The_Western_World,_1907
1.wby_-_The_Ballad_Of_Father_Gilligan
1.wby_-_The_Ballad_Of_Father_OHart
1.wby_-_The_Ballad_Of_Moll_Magee
1.wby_-_The_Ballad_Of_The_Foxhunter
1.wby_-_The_Black_Tower
1.wby_-_The_Blessed
1.wby_-_The_Cap_And_Bells
1.wby_-_The_Chambermaids_First_Song
1.wby_-_The_Circus_Animals_Desertion
1.wby_-_The_Cold_Heaven
1.wby_-_The_Collar-Bone_Of_A_Hare
1.wby_-_The_Curse_Of_Cromwell
1.wby_-_The_Death_of_Cuchulain
1.wby_-_The_Dedication_To_A_Book_Of_Stories_Selected_From_The_Irish_Novelists
1.wby_-_The_Dolls
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Fairy_Pendant
1.wby_-_The_Fascination_Of_Whats_Difficult
1.wby_-_The_Fish
1.wby_-_The_Fisherman
1.wby_-_The_Fool_By_The_Roadside
1.wby_-_The_Ghost_Of_Roger_Casement
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Grey_Rock
1.wby_-_The_Gyres
1.wby_-_The_Host_Of_The_Air
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Indian_Upon_God
1.wby_-_The_Ladys_Third_Song
1.wby_-_The_Lamentation_Of_The_Old_Pensioner
1.wby_-_The_Lover_Asks_Forgiveness_Because_Of_His_Many_Moods
1.wby_-_The_Lover_Pleads_With_His_Friend_For_Old_Friends
1.wby_-_The_Lover_Speaks_To_The_Hearers_Of_His_Songs_In_Coming_Days
1.wby_-_The_Lovers_Song
1.wby_-_The_Lover_Tells_Of_The_Rose_In_His_Heart
1.wby_-_The_Madness_Of_King_Goll
1.wby_-_The_Man_And_The_Echo
1.wby_-_The_Mother_Of_God
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Old_Men_Admiring_Themselves_In_The_Water
1.wby_-_The_Old_Pensioner.
1.wby_-_The_Old_Stone_Cross
1.wby_-_The_People
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Pilgrim
1.wby_-_The_Players_Ask_For_A_Blessing_On_The_Psalteries_And_On_Themselves
1.wby_-_The_Rose_In_The_Deeps_Of_His_Heart
1.wby_-_The_Rose_Of_Battle
1.wby_-_The_Rose_Of_Peace
1.wby_-_The_Rose_Of_The_World
1.wby_-_The_Rose_Tree
1.wby_-_The_Saint_And_The_Hunchback
1.wby_-_The_Scholars
1.wby_-_These_Are_The_Clouds
1.wby_-_The_Second_Coming
1.wby_-_The_Secret_Rose
1.wby_-_The_Seven_Sages
1.wby_-_The_Shadowy_Waters_-_Introduction
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Song_Of_The_Happy_Shepherd
1.wby_-_The_Song_Of_Wandering_Aengus
1.wby_-_The_Spur
1.wby_-_The_Statesmans_Holiday
1.wby_-_The_Statues
1.wby_-_The_Three_Beggars
1.wby_-_The_Three_Bushes
1.wby_-_The_Three_Hermits
1.wby_-_The_Tower
1.wby_-_The_Two_Kings
1.wby_-_The_Two_Trees
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_Wheel
1.wby_-_The_Wild_Old_Wicked_Man
1.wby_-_The_Wild_Swans_At_Coole
1.wby_-_The_Winding_Stair
1.wby_-_Those_Dancing_Days_Are_Gone
1.wby_-_Three_Marching_Songs
1.wby_-_Three_Songs_To_The_One_Burden
1.wby_-_Three_Songs_To_The_Same_Tune
1.wby_-_Three_Things
1.wby_-_To_A_Friend_Whose_Work_Has_Come_To_Nothing
1.wby_-_To_A_Shade
1.wby_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.wby_-_To_Be_Carved_On_A_Stone_At_Thoor_Ballylee
1.wby_-_To_Dorothy_Wellesley
1.wby_-_To_Ireland_In_The_Coming_Times
1.wby_-_Tom_ORoughley
1.wby_-_Tom_The_Lunatic
1.wby_-_To_The_Rose_Upon_The_Rood_Of_Time
1.wby_-_Towards_Break_Of_Day
1.wby_-_Two_Songs_From_A_Play
1.wby_-_Two_Songs_Of_A_Fool
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.wby_-_Under_Ben_Bulben
1.wby_-_Under_Saturn
1.wby_-_Under_The_Moon
1.wby_-_Upon_A_Dying_Lady
1.wby_-_Upon_A_House_Shaken_By_The_Land_Agitation
1.wby_-_Vacillation
1.wby_-_What_Then?
1.wby_-_When_Helen_Lived
1.wby_-_When_You_Are_Old
1.wby_-_Why_Should_Not_Old_Men_Be_Mad?
1.wby_-_Words
1.whitman_-_A_Boston_Ballad
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_A_child_said,_What_is_the_grass?
1.whitman_-_A_Clear_Midnight
1.whitman_-_Adieu_To_A_Solider
1.whitman_-_Ages_And_Ages,_Returning_At_Intervals
1.whitman_-_A_Hand-Mirror
1.whitman_-_Ah_Poverties,_Wincings_Sulky_Retreats
1.whitman_-_All_Is_Truth
1.whitman_-_American_Feuillage
1.whitman_-_A_Paumanok_Picture
1.whitman_-_Apostroph
1.whitman_-_Are_You_The_New_Person,_Drawn_Toward_Me?
1.whitman_-_A_Riddle_Song
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_As_I_Ebbd_With_the_Ocean_of_Life
1.whitman_-_A_Sight_in_Camp_in_the_Daybreak_Gray_and_Dim
1.whitman_-_As_I_Lay_With_My_Head_in_Your_Lap,_Camerado
1.whitman_-_As_I_Ponderd_In_Silence
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_As_I_Walk_These_Broad,_Majestic_Days
1.whitman_-_A_Song
1.whitman_-_Assurances
1.whitman_-_As_The_Time_Draws_Nigh
1.whitman_-_As_Toilsome_I_Wanderd
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Beginners
1.whitman_-_Behavior
1.whitman_-_Behold_This_Swarthy_Face
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_By_Broad_Potomacs_Shore
1.whitman_-_By_The_Bivouacs_Fitful_Flame
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_City_Of_Ships
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Debris
1.whitman_-_Despairing_Cries
1.whitman_-_Drum-Taps
1.whitman_-_Earth!_my_Likeness!
1.whitman_-_Eidolons
1.whitman_-_Election_Day,_November_1884
1.whitman_-_Elemental_Drifts
1.whitman_-_Ethiopia_Saluting_The_Colors
1.whitman_-_Europe,_The_72d_And_73d_Years_Of_These_States
1.whitman_-_Excelsior
1.whitman_-_Faces
1.whitman_-_For_You,_O_Democracy
1.whitman_-_France,_The_18th_Year_Of_These_States
1.whitman_-_From_Far_Dakotas_Canons
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Full_Of_Life,_Now
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_Good-Bye_My_Fancy!
1.whitman_-_Great_Are_The_Myths
1.whitman_-_Hast_Never_Come_To_Thee_An_Hour
1.whitman_-_Hours_Continuing_Long
1.whitman_-_How_Solemn_As_One_By_One
1.whitman_-_I_Dreamd_In_A_Dream
1.whitman_-_In_Cabind_Ships_At_Sea
1.whitman_-_In_Former_Songs
1.whitman_-_In_Paths_Untrodden
1.whitman_-_Inscription
1.whitman_-_In_The_New_Garden_In_All_The_Parts
1.whitman_-_I_Saw_In_Louisiana_A_Live_Oak_Growing
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Italian_Music_In_Dakota
1.whitman_-_I_Was_Looking_A_Long_While
1.whitman_-_Kosmos
1.whitman_-_Longings_For_Home
1.whitman_-_Look_Down,_Fair_Moon
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Mannahatta
1.whitman_-_Me_Imperturbe
1.whitman_-_Miracles
1.whitman_-_My_Picture-Gallery
1.whitman_-_Myself_And_Mine
1.whitman_-_Night_On_The_Prairies
1.whitman_-_Not_Heat_Flames_Up_And_Consumes
1.whitman_-_Not_Heaving_From_My_Ribbd_Breast_Only
1.whitman_-_Not_Youth_Pertains_To_Me
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_O_Bitter_Sprig!_Confession_Sprig!
1.whitman_-_O_Captain!_My_Captain!
1.whitman_-_Of_Him_I_Love_Day_And_Night
1.whitman_-_Of_The_Terrible_Doubt_Of_Apperarances
1.whitman_-_Of_The_Visage_Of_Things
1.whitman_-_One_Hour_To_Madness_And_Joy
1.whitman_-_Ones_Self_I_Sing
1.whitman_-_On_Old_Mans_Thought_Of_School
1.whitman_-_On_The_Beach_At_Night
1.whitman_-_O_Star_Of_France
1.whitman_-_O_Tan-faced_Prairie_Boy
1.whitman_-_Other_May_Praise_What_They_Like
1.whitman_-_Out_From_Behind_His_Mask
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Over_The_Carnage
1.whitman_-_O_You_Whom_I_Often_And_Silently_Come
1.whitman_-_Passage_To_India
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Poem_Of_Remembrance_For_A_Girl_Or_A_Boy
1.whitman_-_Poems_Of_Joys
1.whitman_-_Poets_to_Come
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Reconciliation
1.whitman_-_Recorders_Ages_Hence
1.whitman_-_Red_Jacket_(From_Aloft)
1.whitman_-_Respondez!
1.whitman_-_Rise,_O_Days
1.whitman_-_Roots_And_Leaves_Themselves_Alone
1.whitman_-_Salut_Au_Monde
1.whitman_-_Savantism
1.whitman_-_Says
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Self-Contained
1.whitman_-_Shut_Not_Your_Doors
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_So_Far_And_So_Far,_And_On_Toward_The_End
1.whitman_-_So_Long
1.whitman_-_Sometimes_With_One_I_Love
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_II
1.whitman_-_Song_Of_Myself-_III
1.whitman_-_Song_Of_Myself-_L
1.whitman_-_Song_Of_Myself-_X
1.whitman_-_Song_Of_Myself-_XI
1.whitman_-_Song_Of_Myself-_XIII
1.whitman_-_Song_Of_Myself-_XIX
1.whitman_-_Song_Of_Myself-_XL
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XLIII
1.whitman_-_Song_Of_Myself-_XLIV
1.whitman_-_Song_Of_Myself-_XLIX
1.whitman_-_Song_Of_Myself-_XLV
1.whitman_-_Song_Of_Myself-_XLVI
1.whitman_-_Song_Of_Myself-_XLVII
1.whitman_-_Song_Of_Myself-_XLVIII
1.whitman_-_Song_Of_Myself-_XV
1.whitman_-_Song_Of_Myself-_XVI
1.whitman_-_Song_Of_Myself-_XVII
1.whitman_-_Song_Of_Myself-_XX
1.whitman_-_Song_Of_Myself-_XXI
1.whitman_-_Song_Of_Myself-_XXII
1.whitman_-_Song_Of_Myself-_XXIII
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXV
1.whitman_-_Song_Of_Myself-_XXVI
1.whitman_-_Song_Of_Myself-_XXVII
1.whitman_-_Song_Of_Myself-_XXVIII
1.whitman_-_Song_Of_Myself-_XXX
1.whitman_-_Song_Of_Myself-_XXXI
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXIV
1.whitman_-_Song_Of_Myself-_XXXV
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Souvenirs_Of_Democracy
1.whitman_-_Spain_1873-74
1.whitman_-_Spirit_That_Formd_This_Scene
1.whitman_-_Spontaneous_Me
1.whitman_-_Starting_From_Paumanok
1.whitman_-_That_Music_Always_Round_Me
1.whitman_-_The_Artillerymans_Vision
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_Great_City
1.whitman_-_The_Indications
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_The_Ox_tamer
1.whitman_-_The_Prairie-Grass_Dividing
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_The_Runner
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_Sleepers
1.whitman_-_The_Sobbing_Of_The_Bells
1.whitman_-_The_Torch
1.whitman_-_The_Unexpressed
1.whitman_-_The_World_Below_The_Brine
1.whitman_-_The_Wound_Dresser
1.whitman_-_Thick-Sprinkled_Bunting
1.whitman_-_Think_Of_The_Soul
1.whitman_-_This_Compost
1.whitman_-_This_Day,_O_Soul
1.whitman_-_This_Dust_Was_Once_The_Man
1.whitman_-_This_Moment,_Yearning_And_Thoughtful
1.whitman_-_Thought
1.whitman_-_Thoughts_(2)
1.whitman_-_To_A_Certain_Cantatrice
1.whitman_-_To_A_Foild_European_Revolutionaire
1.whitman_-_To_A_Locomotive_In_Winter
1.whitman_-_To_A_Stranger
1.whitman_-_To_A_Western_Boy
1.whitman_-_To_Foreign_Lands
1.whitman_-_To_Him_That_Was_Crucified
1.whitman_-_To_One_Shortly_To_Die
1.whitman_-_To_Rich_Givers
1.whitman_-_To_Thee,_Old_Cause!
1.whitman_-_To_The_Man-of-War-Bird
1.whitman_-_To_The_Reader_At_Parting
1.whitman_-_To_Think_Of_Time
1.whitman_-_Trickle,_Drops
1.whitman_-_Unfolded_Out_Of_The_Folds
1.whitman_-_Unnamed_Lands
1.whitman_-_Vigil_Strange_I_Kept_on_the_Field_one_Night
1.whitman_-_Voices
1.whitman_-_Walt_Whitmans_Caution
1.whitman_-_Wandering_At_Morn
1.whitman_-_Warble_Of_Lilac-Time
1.whitman_-_Washingtons_Monument,_February,_1885
1.whitman_-_We_Two_Boys_Together_Clinging
1.whitman_-_What_Am_I_After_All
1.whitman_-_What_Think_You_I_Take_My_Pen_In_Hand?
1.whitman_-_When_I_Read_The_Book
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.whitman_-_Who_Is_Now_Reading_This?
1.whitman_-_Who_Learns_My_Lesson_Complete?
1.whitman_-_With_Antecedents
1.whitman_-_World,_Take_Good_Notice
1.whitman_-_Year_Of_Meteors,_1859_60
1.whitman_-_Years_Of_The_Modern
1.whitman_-_Year_That_Trembled
1.wh_-_Moon_and_clouds_are_the_same
1.wh_-_One_instant_is_eternity
1.wh_-_Ten_thousand_flowers_in_spring,_the_moon_in_autumn
1.wh_-_The_Great_Way_has_no_gate
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_10_-_Alone_far_in_the_wilds_and_mountains_I_hunt
1.ww_-_17_-_These_are_really_the_thoughts_of_all_men_in_all_ages_and_lands,_they_are_not_original_with_me
1.ww_-_1_-_I_celebrate_myself,_and_sing_myself
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_2_-_Houses_and_rooms_are_full_of_perfumes,_the_shelves_are_crowded_with_perfumes
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_44_-_It_is_time_to_explain_myself_--_let_us_stand_up
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4_-_Trippers_and_askers_surround_me
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_6_-_A_child_said_What_is_the_grass?_fetching_it_to_me_with_full_hands
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_A_Character
1.ww_-_Address_To_A_Child_During_A_Boisterous_Winter_By_My_Sister
1.ww_-_Address_To_Kilchurn_Castle,_Upon_Loch_Awe
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_Address_To_The_Scholars_Of_The_Village_School_Of_---
1.ww_-_Admonition
1.ww_-_A_Fact,_And_An_Imagination,_Or,_Canute_And_Alfred,_On_The_Seashore
1.ww_-_A_Farewell
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_After-Thought
1.ww_-_A_Gravestone_Upon_The_Floor_In_The_Cloisters_Of_Worcester_Cathedral
1.ww_-_Ah!_Where_Is_Palafox?_Nor_Tongue_Nor_Pen
1.ww_-_A_Jewish_Family_In_A_Small_Valley_Opposite_St._Goar,_Upon_The_Rhine
1.ww_-_Alas!_What_Boots_The_Long_Laborious_Quest
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_Among_All_Lovely_Things_My_Love_Had_Been
1.ww_-_A_Morning_Exercise
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_And_Is_It_Among_Rude_Untutored_Dales
1.ww_-_Andrew_Jones
1.ww_-_Anecdote_For_Fathers
1.ww_-_An_Evening_Walk
1.ww_-_Animal_Tranquility_And_Decay
1.ww_-_Anticipation,_October_1803
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_A_Poet's_Epitaph
1.ww_-_Argument_For_Suicide
1.ww_-_Artegal_And_Elidure
1.ww_-_A_Sketch
1.ww_-_A_Slumber_did_my_Spirit_Seal
1.ww_-_At_Applewaite,_Near_Keswick_1804
1.ww_-_Avaunt_All_Specious_Pliancy_Of_Mind
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_A_Wren's_Nest
1.ww_-_Bamboo_Cottage
1.ww_-_Behold_Vale!_I_Said,_When_I_Shall_Con
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_British_Freedom
1.ww_-_By_The_Seaside
1.ww_-_By_The_Side_Of_The_Grave_Some_Years_After
1.ww_-_Calais-_August_15,_1802
1.ww_-_Call_Not_The_Royal_Swede_Unfortunate
1.ww_-_Calm_is_all_Nature_as_a_Resting_Wheel.
1.ww_-_Characteristics_Of_A_Child_Three_Years_Old
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_At_The_Same_Time_And_On_The_Same_Occasion
1.ww_-_Composed_By_The_Sea-Side,_Near_Calais,_August_1802
1.ww_-_Composed_Near_Calais,_On_The_Road_Leading_To_Ardres,_August_7,_1802
1.ww_-_Composed_on_The_Eve_Of_The_Marriage_Of_A_Friend_In_The_Vale_Of_Grasmere
1.ww_-_Composed_Upon_Westminster_Bridge,_September_3,_1802
1.ww_-_Composed_While_The_Author_Was_Engaged_In_Writing_A_Tract_Occasioned_By_The_Convention_Of_Cintra
1.ww_-_Daffodils
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Drifting_on_the_Lake
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_Ellen_Irwin_Or_The_Braes_Of_Kirtle
1.ww_-_Emperors_And_Kings,_How_Oft_Have_Temples_Rung
1.ww_-_England!_The_Time_Is_Come_When_Thou_Shouldst_Wean
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Even_As_A_Dragons_Eye_That_Feels_The_Stress
1.ww_-_Expostulation_and_Reply
1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg
1.ww_-_Extract_From_The_Conclusion_Of_A_Poem_Composed_In_Anticipation_Of_Leaving_School
1.ww_-_Feelings_of_A_French_Royalist,_On_The_Disinterment_Of_The_Remains_Of_The_Duke_DEnghien
1.ww_-_Feelings_Of_A_Noble_Biscayan_At_One_Of_Those_Funerals
1.ww_-_Feelings_Of_The_Tyrolese
1.ww_-_Fidelity
1.ww_-_Foresight
1.ww_-_For_The_Spot_Where_The_Hermitage_Stood_On_St._Herbert's_Island,_Derwentwater.
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_George_and_Sarah_Green
1.ww_-_Gipsies
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hart-Leap_Well
1.ww_-_Here_Pause-_The_Poet_Claims_At_Least_This_Praise
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_Hint_From_The_Mountains_For_Certain_Political_Pretenders
1.ww_-_Hoffer
1.ww_-_How_Sweet_It_Is,_When_Mother_Fancy_Rocks
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_I_Know_an_Aged_Man_Constrained_to_Dwell
1.ww_-_Incident_Characteristic_Of_A_Favorite_Dog
1.ww_-_Influence_of_Natural_Objects
1.ww_-_Inscriptions_For_A_Seat_In_The_Groves_Of_Coleorton
1.ww_-_Inscriptions_In_The_Ground_Of_Coleorton,_The_Seat_Of_Sir_George_Beaumont,_Bart.,_Leicestershire
1.ww_-_Inscriptions_Written_with_a_Slate_Pencil_upon_a_Stone
1.ww_-_Inside_of_King's_College_Chapel,_Cambridge
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_Is_There_A_Power_That_Can_Sustain_And_Cheer
1.ww_-_I_think_I_could_turn_and_live_with_animals
1.ww_-_It_Is_No_Spirit_Who_From_Heaven_Hath_Flown
1.ww_-_I_Travelled_among_Unknown_Men
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_Lines_On_The_Expected_Invasion,_1803
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lines_Written_In_Early_Spring
1.ww_-_Lines_Written_On_A_Blank_Leaf_In_A_Copy_Of_The_Authors_Poem_The_Excursion,
1.ww_-_London,_1802
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Maternal_Grief
1.ww_-_Matthew
1.ww_-_Memorials_Of_A_Tour_In_Scotland
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_of_A_Tour_In_Scotland-_1803_I._Departure_From_The_Vale_Of_Grasmere,_August_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Sonnet_Composed_At_----_Castle
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Yarrow_Unvisited
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XIV._Fly,_Some_Kind_Haringer,_To_Grasmere-Dale
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo
1.ww_-_Memorials_Of_A_Tour_Of_Scotland-_1803_VI._Glen-Almain,_Or,_The_Narrow_Glen
1.ww_-_Memory
1.ww_-_Methought_I_Saw_The_Footsteps_Of_A_Throne
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Minstrels
1.ww_-_Mutability
1.ww_-_My_Cottage_at_Deep_South_Mountain
1.ww_-_November,_1806
1.ww_-_November_1813
1.ww_-_Nuns_Fret_Not_at_Their_Convent's_Narrow_Room
1.ww_-_Nutting
1.ww_-_O_Captain!_my_Captain!
1.ww_-_Occasioned_By_The_Battle_Of_Waterloo_February_1816
1.ww_-_October,_1803
1.ww_-_October_1803
1.ww_-_Ode
1.ww_-_Ode_Composed_On_A_May_Morning
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_Ode_To_Lycoris._May_1817
1.ww_-_Oerweening_Statesmen_Have_Full_Long_Relied
1.ww_-_O_Nightingale!_Thou_Surely_Art
1.ww_-_On_the_Departure_of_Sir_Walter_Scott_from_Abbotsford
1.ww_-_On_the_Extinction_of_the_Venetian_Republic
1.ww_-_Personal_Talk
1.ww_-_Picture_of_Daniel_in_the_Lion's_Den_at_Hamilton_Palace
1.ww_-_Power_Of_Music
1.ww_-_Repentance
1.ww_-_Resolution_And_Independence
1.ww_-_Ruth
1.ww_-_Scorn_Not_The_Sonnet
1.ww_-_September_1,_1802
1.ww_-_September_1815
1.ww_-_September,_1819
1.ww_-_She_Was_A_Phantom_Of_Delight
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Sonnet-_It_is_not_to_be_thought_of
1.ww_-_Stanzas
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Star-Gazers
1.ww_-_Stepping_Westward
1.ww_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
1.ww_-_Stray_Pleasures
1.ww_-_Surprised_By_Joy
1.ww_-_Sweet_Was_The_Walk
1.ww_-_Temple_Tree_Path
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Birth_Of_Love
1.ww_-_The_Brothers
1.ww_-_The_Childless_Father
1.ww_-_The_Complaint_Of_A_Forsaken_Indian_Woman
1.ww_-_The_Cottager_To_Her_Infant
1.ww_-_The_Danish_Boy
1.ww_-_The_Eagle_and_the_Dove
1.ww_-_The_Emigrant_Mother
1.ww_-_The_Excursion-_I-_Dedication-_To_the_Right_Hon.William,_Earl_of_Lonsdalee,_K.G.
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Fairest,_Brightest,_Hues_Of_Ether_Fade
1.ww_-_The_Farmer_Of_Tilsbury_Vale
1.ww_-_The_Fary_Chasm
1.ww_-_The_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_The_Forsaken
1.ww_-_The_Fountain
1.ww_-_The_French_Army_In_Russia,_1812-13
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Green_Linnet
1.ww_-_The_Happy_Warrior
1.ww_-_The_Highland_Broach
1.ww_-_The_Horn_Of_Egremont_Castle
1.ww_-_The_Idiot_Boy
1.ww_-_The_Idle_Shepherd_Boys
1.ww_-_The_King_Of_Sweden
1.ww_-_The_Kitten_And_Falling_Leaves
1.ww_-_The_Last_Of_The_Flock
1.ww_-_The_Last_Supper,_by_Leonardo_da_Vinci,_in_the_Refectory_of_the_Convent_of_Maria_della_GraziaMilan
1.ww_-_The_Longest_Day
1.ww_-_The_Martial_Courage_Of_A_Day_Is_Vain
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Oak_And_The_Broom
1.ww_-_The_Oak_Of_Guernica_Supposed_Address_To_The_Same
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Pet-Lamb
1.ww_-_The_Power_of_Armies_is_a_Visible_Thing
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Primrose_of_the_Rock
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Redbreast_Chasing_The_Butterfly
1.ww_-_There_is_an_Eminence,--of_these_our_hills
1.ww_-_There_Was_A_Boy
1.ww_-_The_Sailor's_Mother
1.ww_-_The_Seven_Sisters
1.ww_-_The_Shepherd,_Looking_Eastward,_Softly_Said
1.ww_-_The_Simplon_Pass
1.ww_-_The_Solitary_Reaper
1.ww_-_The_Sonnet_Ii
1.ww_-_The_Sparrow's_Nest
1.ww_-_The_Stars_Are_Mansions_Built_By_Nature's_Hand
1.ww_-_The_Sun_Has_Long_Been_Set
1.ww_-_The_Tables_Turned
1.ww_-_The_Thorn
1.ww_-_The_Trosachs
1.ww_-_The_Two_April_Mornings
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_The_Virgin
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_The_Waterfall_And_The_Eglantine
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_The_World_Is_Too_Much_With_Us
1.ww_-_Those_Words_Were_Uttered_As_In_Pensive_Mood
1.ww_-_Thought_Of_A_Briton_On_The_Subjugation_Of_Switzerland
1.ww_-_Three_Years_She_Grew_in_Sun_and_Shower
1.ww_-_To_A_Butterfly_(2)
1.ww_-_To_A_Distant_Friend
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_A_Sexton
1.ww_-_To_a_Sky-Lark
1.ww_-_To_a_Skylark
1.ww_-_To_A_Young_Lady_Who_Had_Been_Reproached_For_Taking_Long_Walks_In_The_Country
1.ww_-_To_Dora
1.ww_-_To_H._C.
1.ww_-_To_Joanna
1.ww_-_To_Lady_Beaumont
1.ww_-_To_Lady_Eleanor_Butler_and_the_Honourable_Miss_Ponsonby,
1.ww_-_To_Mary
1.ww_-_To_May
1.ww_-_To_M.H.
1.ww_-_To_My_Sister
1.ww_-_To--_On_Her_First_Ascent_To_The_Summit_Of_Helvellyn
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Cuckoo
1.ww_-_To_The_Daisy
1.ww_-_To_The_Daisy_(2)
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_To_The_Daisy_(Third_Poem)
1.ww_-_To_The_Memory_Of_Raisley_Calvert
1.ww_-_To_The_Same_Flower
1.ww_-_To_The_Same_Flower_(Second_Poem)
1.ww_-_To_The_Same_(John_Dyer)
1.ww_-_To_The_Small_Celandine
1.ww_-_To_The_Spade_Of_A_Friend_(An_Agriculturist)
1.ww_-_To_The_Supreme_Being_From_The_Italian_Of_Michael_Angelo
1.ww_-_To_Toussaint_LOuverture
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Tribute_To_The_Memory_Of_The_Same_Dog
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_Perusing_The_Forgoing_Epistle_Thirty_Years_After_Its_Composition
1.ww_-_Upon_The_Sight_Of_A_Beautiful_Picture_Painted_By_Sir_G._H._Beaumont,_Bart
1.ww_-_Vaudracour_And_Julia
1.ww_-_Vernal_Ode
1.ww_-_View_From_The_Top_Of_Black_Comb
1.ww_-_Waldenses
1.ww_-_Weak_Is_The_Will_Of_Man,_His_Judgement_Blind
1.ww_-_We_Are_Seven
1.ww_-_When_I_Have_Borne_In_Memory
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
1.ww_-_Where_Lies_The_Land_To_Which_Yon_Ship_Must_Go?
1.ww_-_Who_Fancied_What_A_Pretty_Sight
1.ww_-_With_How_Sad_Steps,_O_Moon,_Thou_Climb'st_the_Sky
1.ww_-_With_Ships_the_Sea_was_Sprinkled_Far_and_Nigh
1.ww_-_Written_In_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
1.ww_-_Written_in_London._September,_1802
1.ww_-_Written_In_Very_Early_Youth
1.ww_-_Written_Upon_A_Blank_Leaf_In_The_Complete_Angler.
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
1.ww_-_Written_With_A_Slate_Pencil_On_A_Stone,_On_The_Side_Of_The_Mountain_Of_Black_Comb
1.ww_-_Yarrow_Revisited
1.ww_-_Yarrow_Unvisited
1.ww_-_Yarrow_Visited
1.ww_-_Yes,_It_Was_The_Mountain_Echo
1.ww_-_Yes!_Thou_Art_Fair,_Yet_Be_Not_Moved
1.ww_-_Yew-Trees
1.ww_-_Young_England--What_Is_Then_Become_Of_Old
1.yb_-_Clinging_to_the_bell
1.yb_-_This_cold_winter_night
1.ym_-_Gone_Again_to_Gaze_on_the_Cascade
1.yni_-_The_Celestial_Fire
1.yt_-_The_Supreme_Being_is_the_Dakini_Queen_of_the_Lake_of_Awareness!
1.yt_-_This_self-sufficient_black_lady_has_shaken_things_up
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
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_-_Mandala_One
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_Proem
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_THE_CHILD_WITH_THE_MIRROR
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
2.01_-_The_Tavern
2.01_-_The_Temple
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_The_Circle
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Monstrance
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.02_-_Yoga
2.02_-_Zimzum
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_Renunciation
2.03_-_The_Altar
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Integral_Yoga
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.03_-_The_Worlds
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_Place
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Blessings
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_ON_THE_RABBLE
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Revelation_and_the_Christian_Phenomenon
2.06_-_Tapasya
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_The_Infinite_Light
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_Ten_Internal_and_Ten_External_Sefirot
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_Concentration
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.08_-_Victory_over_Falsehood
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Meditation
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_THE_NIGHT_SONG
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.09_-_The_World_of_Points
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Central_Process_of_the_Sadhana
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.01_-_The_Parts_of_the_Being
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Conclusion
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_DANCING_SONG
2.10_-_The_Lamp
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Crown
2.11_-_The_Guru
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_THE_TOMB_SONG
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Position_of_The_Sefirot
2.12_-_The_Realisation_of_Sachchidananda
2.12_-_The_Robe
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_Kingdom-The_Seventh_Sefira
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_The_Book
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.1_-_Teachers
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.1.4.4_-_Homework
2.1.4.5_-_Tests
2.14_-_AT_RAMS_HOUSE
2.14_-_Faith
2.14_-_On_Movements
2.14_-_ON_THE_LAND_OF_EDUCATION
2.14_-_The_Bell
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Two_Hundred_and_Eighty-Eight_Sparks
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.1.5.5_-_Other_Subjects
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.15_-_The_Cosmic_Consciousness
2.15_-_The_Lamen
2.16_-_Fashioning_of_The_Vessel_
2.16_-_Oneness
2.16_-_ON_SCHOLARS
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.06_-_On_the_Characters_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_Maeroprosopus_and_Maeroprosopvis
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.19_-_THE_SOOTHSAYER
2.19_-_Union,_Gestation,_Birth
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
22.05_-_On_The_Brink(2)
22.06_-_On_The_Brink(3)
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
22.08_-_The_Golden_Chain
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_ON_HUMAN_PRUDENCE
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.2.2.01_-_The_Author_of_the_Bhagavad_Gita
2.2.2.03_-_Virgil
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_The_Feminine_Polarity_of_ZO
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Back_to_Back__Face_to_Face__and_The_Process_of_Sawing_Through
2.24_-_Gnosis_and_Ananda
2.24_-_Note_on_the_Text
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.26_-_The_First_and_Second_Unions
2.26_-_The_Supramental_Descent
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.27_-_The_Two_Types_of_Unions
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.28_-_The_Two_Feminine_Polarities__Leah_and_Rachel
2.2.9.02_-_Plato
2.2.9.04_-_Plotinus
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_I_have_a_hundred_lives
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
2.3.1.09_-_Inspiration_and_Understanding
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
2.3.1.13_-_Inspiration_during_Sleep
2.3.1.15_-_Writing_and_Concentration
23.11_-_Observations_III
2.3.1.20_-_Aspiration
23.12_-_A_Note_On_The_Mother_of_Dreams
2.3.1.54_-_An_Epic_Line
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.31_-_The_Elevation_Attained_Through_Sabbath
2.3.2_-_Chhandogya_Upanishad
2.3.2_-_Desire
2.32_-_Prophetic_Visions
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
24.01_-_Narads_Visit_to_King_Aswapathy
2.4.02.08_-_Contact_with_the_Divine
2.4.02.09_-_Contact_and_Union_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
24.02_-_Notes_on_Savitri_I
24.04_-_Notes_on_Savitri_III
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.02_-_HYMN_TO_DAWN
25.03_-_Songs_of_Ramprasad
25.04_-_In_Love_with_Darkness
25.08_-_THY_GRACE
25.09_-_CHILDRENS_SONG
25.10_-_WHEREFORE_THIS_HURRY?
25.11_-_EGO
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.01_-_The_Golden_Harvest
27.02_-_The_Human_Touch_Divine
27.03_-_The_Great_Holocaust_-_Chhinnamasta
27.04_-_A_Vision
27.05_-_In_Her_Company
28.01_-_Observations
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.05_-_The_Bride_of_Brahman
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
29.08_-_The_Iron_Chain
29.09_-_Some_Dates
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Hymn_To_Pan
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_Hymn_to_Matter
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Natural_Morality
3.01_-_Proem
3.01_-_Sincerity
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Principles_of_Ritual
3.01_-_The_Soul_World
3.01_-_THE_WANDERER
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_Aspiration
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_On_Thought_-_Introduction
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Formula_of_Tetragrammaton
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Flowers
3.04_-_The_Formula_of_ALHIM
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Central_Thought
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Fool
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Formula_of_The_Neophyte
3.06_-_The_Sage
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07.2_-_Finding_the_Real_Source
3.07.5_-_Who_Am_I?
3.07_-_ON_PASSING_BY
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Divinity_Within
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.08_-_The_Thousands
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.09_-_THE_RETURN_HOME
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Marbles_of_Time
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_A_Theory_of_the_Human_Being
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.02_-_Who
3.1.03_-_A_Realistic_Adwaita
3.1.03_-_Miracles
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.05_-_A_Vision_of_Science
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
3.1.07_-_A_Tree
31.07_-_Shyamakanta
31.08_-_The_Unity_of_India
3.1.08_-_To_the_Sea
3.1.09_-_Revelation
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_Punishment
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.11_-_Appeal
3.1.14_-_Vedantin.s_Prayer
3.1.15_-_Rebirth
3.1.16_-_The_Triumph-Song_of_Trishuncou
3.1.19_-_Parabrahman
3.11_-_Epilogue
3.11_-_Of_Our_Lady_Babalon
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.14_-_ON_THE_GREAT_LONGING
3.15_-_Of_the_Invocation
3.15_-_THE_OTHER_DANCING_SONG
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
32.02_-_Reason_and_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Vision
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.03_-_To_the_Ganges
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_Suddenly_out_from_the_wonderful_East
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
34.01_-_Hymn_To_Indra
34.02_-_Hymn_To_All-Gods
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
34.05_-_Hymn_to_the_Mental_Being
34.06_-_Hymn_to_Sindhu
34.07_-_The_Bride_of_Brahman
34.08_-_Hymn_To_Forest-Range
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
3.4.1.07_-_Reading_and_Real_Knowledge
34.10_-_Hymn_To_Earth
3.4.1.11_-_Language-Study_and_Yoga
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2.04_-_Dance_and_Sadhana
3.4.2_-_Guru_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3.5.01_-_Science
3.5.02_-_Religion
3.5.02_-_Thoughts_and_Glimpses
35.03_-_Hymn_To_Bhavani
3.5.03_-_Reason_and_Society
3.5.04_-_Justice
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3.7.2.06_-_Appendix_II_-_A_Clarification
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.03_-_Mute
38.04_-_Great_Time
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.01_-_The_Needed_Synthesis
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3.8.1.06_-_The_Universal_Consciousness
39.09_-_Just_Be_There_Where_You_Are
39.10_-_O,_Wake_Up_from_Vain_Slumber
39.11_-_A_Prayer
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Circumstances
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_INTRODUCTION
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Proem
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_THE_HONEY_SACRIFICE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Divine_Consolations.
4.02_-_Existence_And_Character_Of_The_Images
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.09_-_THE_SHADOW
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_AT_NOON
4.10_-_The_Elements_of_Perfection
4.1.1.02_-_Four_Bases_of_Realisation
4.1.1.03_-_Three_Realisations_for_the_Soul
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.1.2.01_-_Realisation_and_Transformation
4.1.2.02_-_The_Three_Transformations
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_THE_LAST_SUPPER
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_ON_SCIENCE
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.01_-_The_Mother_of_Dreams
4.2.02_-_An_Image
4.2.03_-_The_Birth_of_Sin
4.2.04_-_Epiphany
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.2.1.03_-_The_Psychic_Deep_Within
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.05_-_The_Psychic_Awakening
4.2.1.06_-_Living_in_the_Psychic
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2.02_-_Conditions_for_the_Psychic_Opening
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.2.05_-_Opening_and_Coming_in_Front
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.01_-_The_Meaning_of_Coming_to_the_Front
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.03_-_The_Psychic_and_the_Relation_with_the_Divine
4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.02_-_The_Psychic_Condition
4.2.4.03_-_The_Psychic_Fire
4.2.4.04_-_The_Psychic_Fire_and_Some_Inner_Visions
4.2.4.05_-_Agni
4.2.4.06_-_Agni_and_the_Psychic_Fire
4.2.4.07_-_Psychic_Joy
4.2.4.08_-_Psychic_Sorrow
4.2.4.09_-_Psychic_Tears_or_Weeping
4.2.4.10_-_Psychic_Yearning
4.2.4.11_-_Psychic_Intensity
4.2.4.12_-_The_Psychic_and_Uneasiness
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5.02_-_The_Psychic_and_the_Higher_Consciousness
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5.05_-_The_Psychic_and_the_Supermind
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.02_-_The_True_Self_Within
4.3.1.03_-_The_Self_and_the_Sense_of_Individuality
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.05_-_The_Self_and_the_Cosmic_Consciousness
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1.08_-_The_Self_and_Time
4.3.1.10_-_Experiences_of_Infinity,_Oneness,_Unity
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.01_-_The_Higher_or_Spiritual_Consciousness
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.05_-_The_Higher_Planes_and_the_Supermind
4.3.2.06_-_Levels_of_the_Higher_Mind
4.3.2.08_-_Overmind_Experiences
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2.12_-_Living_in_a_Higher_Plane
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.04_-_The_Order_of_Ascent_and_Descent
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.41_-_Chapter_One
4.4.2.01_-_Contact_with_the_Above
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.03_-_Ascent_and_Return_to_the_Ordinary_Consciousness
4.4.2.04_-_Ascent_and_Dissolution
4.4.2.05_-_Ascent_and_the_Psychic_Being
4.4.2.06_-_Ascent_and_the_Body
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.08_-_Fixing_the_Consciousness_Above
4.4.2.09_-_Ascent_and_Change_of_the_Lower_Nature
4.42_-_Chapter_Two
4.4.3.01_-_The_Purpose_of_the_Descent
4.4.3.02_-_Calling_in_the_Higher_Consciousness
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.4.3.05_-_The_Effect_of_Descent_into_the_Lower_Planes
4.43_-_Chapter_Three
4.4.4.01_-_The_Descent_of_Peace,_Force,_Light,_Ananda
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.04_-_The_Descent_of_Silence
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.4.07_-_The_Descent_of_Light
4.4.4.08_-_The_Descent_of_Knowledge
4.4.4.09_-_The_Descent_of_Wideness
4.4.4.10_-_The_Descent_of_Ananda
4.4.4.11_-_The_Flow_of_Amrita
4.4.5.01_-_Descent_and_Experiences_of_the_Inner_Being
4.4.5.02_-_Descent_and_Psychic_Experiences
4.4.5.03_-_Descent_and_Other_Experiences
4.4.6.01_-_Sensations_in_the_Inner_Centres
4.4_-_Additional_Aphorisms
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_Message
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.01_-_Proem
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.02_-_Two_Parallel_Movements
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.03_-_Towars_the_Supreme_Light
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.04_-_Three_Dreams
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.05_-_The_War
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_Mind_of_Light
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.3.05_-_The_Root_Mal_in_Greek
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_Remembrances
6.06_-_SELF-KNOWLEDGE
6.07_-_Myself_and_My_Creed
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.03_-_The_Heart
7.04_-_Self-Reliance
7.04_-_The_Vital
7.05_-_Patience_and_Perseverance
7.05_-_The_Senses
7.06_-_The_Body_(the_Physical)
7.06_-_The_Simple_Life
7.07_-_Prudence
7.07_-_The_Subconscient
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.11_-_Building_and_Destroying
7.12_-_The_Giver
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.2.05_-_Moon_of_Two_Hemispheres
7.3.10_-_The_Lost_Boat
7.5.20_-_The_Hidden_Plan
7.5.28_-_The_Greater_Plan
7.5.29_-_The_Universal_Incarnation
7.5.32_-_Krishna
7.5.37_-_Lila
7.5.52_-_The_Unseen_Infinite
7.5.56_-_Omnipresence
7.5.61_-_Because_Thou_Art
7.5.62_-_Divine_Sight
7.5.64_-_The_Iron_Dictators
7.5.69_-_The_Inner_Fields
7.6.02_-_The_World_Game
7.6.03_-_Who_art_thou_that_camest
7.6.12_-_The_Mother_of_God
7.6.13_-_The_End?
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
A_God's_Labour
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_1_-_JOSHUS_DOG
CASE_2_-_HYAKUJOS_FOX
CASE_3_-_GUTEIS_FINGER
CASE_6_-_THE_BUDDHAS_FLOWER
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS2
DS3
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09a_-_Of_Suicide.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.04b_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.07_-_About_Mixture_to_the_Point_of_Total_Penetration.
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08a_-_Of_Nature,_Contemplation,_and_of_the_One.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.01_-_Of_the_Being_of_the_Soul.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.02_-_Of_the_Nature_of_the_Soul.
ENNEAD_04.03_-_Problems_About_the_Soul.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.06b_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.02_-_Of_Generation,_and_of_the_Order_of_things_that_Rank_Next_After_the_First.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
Ex_Oblivione
First_Epistle_of_Paul_to_the_Thessalonians
For_a_Breath_I_Tarry
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
Isha_Upanishads
I._THE_ATTRACTIVE_POWER_OF_GOD
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Liber_MMM
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.03_-_INVOCATION
LUX.04_-_LIBERATION
LUX.05_-_AUGOEIDES
LUX.06_-_DIVINATION
LUX.07_-_ENCHANTMENT
Maps_of_Meaning_text
Medea_-_A_Vergillian_Cento
Meno
MMM.01_-_MIND_CONTROL
MMM.02_-_MAGIC
MMM.03_-_DREAMING
MoM_References
new_computer
P.11_-_MAGICAL_WEAPONS
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1909_06_18
r1909_06_24
r1909_06_25
r1912_01_13
r1912_01_14
r1912_01_15
r1912_01_16
r1912_01_17
r1912_01_18
r1912_01_19
r1912_01_20
r1912_01_22
r1912_01_24
r1912_01_27
r1912_01_28
r1912_01_31
r1912_02_01
r1912_02_02
r1912_02_05
r1912_02_06
r1912_02_07
r1912_02_08
r1912_07_01
r1912_07_02
r1912_07_03
r1912_07_04
r1912_07_13
r1912_07_14
r1912_07_15
r1912_07_16
r1912_07_19
r1912_07_20
r1912_07_21
r1912_07_22
r1912_07_23
r1912_10_14
r1912_10_18
r1912_10_18a
r1912_10_26
r1912_10_27
r1912_11_12
r1912_11_13
r1912_11_17
r1912_11_19b
r1912_11_21
r1912_11_27
r1912_11_29
r1912_11_30
r1912_12_01
r1912_12_03
r1912_12_03b
r1912_12_04
r1912_12_05
r1912_12_06
r1912_12_07
r1912_12_08
r1912_12_09
r1912_12_10
r1912_12_11
r1912_12_12
r1912_12_13
r1912_12_14
r1912_12_15
r1912_12_16
r1912_12_17
r1912_12_18
r1912_12_19
r1912_12_20
r1912_12_21
r1912_12_22
r1912_12_23
r1912_12_24
r1912_12_25
r1912_12_26
r1912_12_27
r1912_12_28
r1912_12_29
r1912_12_30
r1912_12_31
r1913_01_01
r1913_01_02
r1913_01_03
r1913_01_05
r1913_01_06
r1913_01_07
r1913_01_08
r1913_01_09
r1913_01_10
r1913_01_11
r1913_01_12
r1913_01_13
r1913_01_14
r1913_01_15
r1913_01_16
r1913_01_17
r1913_01_18
r1913_01_21
r1913_01_22
r1913_01_23
r1913_01_24
r1913_01_25
r1913_01_26
r1913_01_27
r1913_01_28
r1913_01_29
r1913_01_30
r1913_01_31
r1913_02_02
r1913_02_03
r1913_02_04
r1913_02_05
r1913_02_07
r1913_02_08
r1913_02_09
r1913_02_12
r1913_03_15
r1913_04_01
r1913_04_12
r1913_05_19
r1913_05_21
r1913_06_04
r1913_06_05
r1913_06_07
r1913_06_08
r1913_06_09
r1913_06_11
r1913_06_14
r1913_06_16
r1913_06_16a
r1913_06_16b
r1913_06_17
r1913_06_17b
r1913_06_21
r1913_07_01
r1913_07_04
r1913_07_05
r1913_07_06
r1913_07_07
r1913_07_08
r1913_07_09
r1913_07_10
r1913_07_11
r1913_09_05b
r1913_09_07
r1913_09_13
r1913_09_14
r1913_09_16
r1913_09_17
r1913_09_18
r1913_09_19
r1913_09_22
r1913_09_25
r1913_09_29
r1913_09_30
r1913_11_11
r1913_11_12
r1913_11_13
r1913_11_14
r1913_11_15
r1913_11_16
r1913_11_17
r1913_11_18
r1913_11_21
r1913_11_22
r1913_11_23
r1913_11_24
r1913_11_25
r1913_11_26
r1913_11_27
r1913_11_28
r1913_11_29
r1913_12_01b
r1913_12_02a
r1913_12_02b
r1913_12_03a
r1913_12_03b
r1913_12_07
r1913_12_09
r1913_12_10
r1913_12_12a
r1913_12_12b
r1913_12_13
r1913_12_14
r1913_12_15
r1913_12_18
r1913_12_21
r1913_12_22
r1913_12_23
r1913_12_24
r1913_12_25
r1913_12_26
r1913_12_27
r1913_12_28
r1913_12_29
r1913_12_30
r1913_12_31
r1914_01_02
r1914_01_03
r1914_01_04
r1914_01_06
r1914_01_08
r1914_01_10
r1914_01_15
r1914_03_12
r1914_03_13
r1914_03_14
r1914_03_17
r1914_03_18
r1914_03_19
r1914_03_20
r1914_03_21
r1914_03_22
r1914_03_24
r1914_03_25
r1914_03_26
r1914_03_27
r1914_03_28
r1914_03_29
r1914_03_30
r1914_03_31
r1914_04_01
r1914_04_02
r1914_04_03
r1914_04_04
r1914_04_05
r1914_04_06
r1914_04_07
r1914_04_08
r1914_04_09
r1914_04_10
r1914_04_11
r1914_04_12
r1914_04_13
r1914_04_14
r1914_04_15
r1914_04_16
r1914_04_17
r1914_04_19
r1914_04_20
r1914_04_22
r1914_04_25
r1914_04_26
r1914_04_27
r1914_04_28
r1914_04_29
r1914_04_30
r1914_05_01
r1914_05_02
r1914_05_03
r1914_05_05
r1914_05_06
r1914_05_07
r1914_05_08
r1914_05_10
r1914_05_11
r1914_05_12
r1914_05_14
r1914_05_18
r1914_05_22
r1914_05_23
r1914_05_27
r1914_05_28
r1914_05_29
r1914_06_01
r1914_06_11
r1914_06_12
r1914_06_13
r1914_06_14
r1914_06_15
r1914_06_16
r1914_06_18
r1914_06_19
r1914_06_20
r1914_06_21
r1914_06_22
r1914_06_24
r1914_06_25
r1914_06_26
r1914_06_29
r1914_07_01
r1914_07_02
r1914_07_03
r1914_07_04
r1914_07_05
r1914_07_06
r1914_07_08
r1914_07_09
r1914_07_10
r1914_07_11
r1914_07_12
r1914_07_13
r1914_07_15
r1914_07_16
r1914_07_17
r1914_07_18
r1914_07_19
r1914_07_20
r1914_07_21
r1914_07_22
r1914_07_23
r1914_07_24
r1914_07_25
r1914_07_26
r1914_07_27
r1914_07_28
r1914_07_29
r1914_07_30
r1914_07_31
r1914_08_01
r1914_08_02
r1914_08_03
r1914_08_04
r1914_08_05
r1914_08_07
r1914_08_09
r1914_08_10
r1914_08_11
r1914_08_12
r1914_08_13
r1914_08_14
r1914_08_15
r1914_08_16
r1914_08_17
r1914_08_18
r1914_08_19
r1914_08_20
r1914_08_21
r1914_08_24
r1914_09_04
r1914_09_05
r1914_09_06
r1914_09_07
r1914_09_12
r1914_09_19
r1914_09_22
r1914_09_27
r1914_10_01
r1914_10_02
r1914_10_03
r1914_10_04
r1914_10_05
r1914_10_06
r1914_10_07
r1914_10_08
r1914_10_09
r1914_10_11
r1914_10_12
r1914_10_13
r1914_10_14
r1914_10_18
r1914_10_19
r1914_10_20
r1914_10_21
r1914_10_22
r1914_10_23
r1914_10_24
r1914_10_25
r1914_10_27
r1914_10_28
r1914_10_29
r1914_10_30
r1914_11_01
r1914_11_02
r1914_11_03
r1914_11_04
r1914_11_05
r1914_11_10
r1914_11_11
r1914_11_13
r1914_11_14
r1914_11_16
r1914_11_17
r1914_11_18
r1914_11_19
r1914_11_20
r1914_11_21
r1914_11_22
r1914_11_23
r1914_11_24
r1914_11_25
r1914_11_26
r1914_11_28
r1914_11_29
r1914_11_30
r1914_12_01
r1914_12_02
r1914_12_04
r1914_12_05
r1914_12_06
r1914_12_07
r1914_12_08
r1914_12_09
r1914_12_10
r1914_12_11
r1914_12_12
r1914_12_13
r1914_12_14
r1914_12_15
r1914_12_16
r1914_12_17
r1914_12_18
r1914_12_19
r1914_12_20
r1914_12_21
r1914_12_22
r1914_12_23
r1914_12_29
r1915_01_01a
r1915_01_02
r1915_01_02a
r1915_01_03
r1915_01_03a
r1915_01_04a
r1915_01_05a
r1915_01_05b
r1915_01_06b
r1915_01_07b
r1915_01_08
r1915_01_09
r1915_01_10
r1915_01_11
r1915_01_12
r1915_01_14
r1915_01_15
r1915_01_16
r1915_01_17
r1915_01_22
r1915_01_24
r1915_01_25
r1915_01_28
r1915_01_29
r1915_01_30
r1915_02_01
r1915_02_02
r1915_02_03
r1915_02_06
r1915_02_25
r1915_04_25
r1915_04_26
r1915_04_29
r1915_05_01
r1915_05_02
r1915_05_04
r1915_05_05
r1915_05_07
r1915_05_08
r1915_05_09
r1915_05_11
r1915_05_12
r1915_05_13
r1915_05_14
r1915_05_16
r1915_05_17
r1915_05_18
r1915_05_19
r1915_05_21
r1915_05_22
r1915_05_23
r1915_05_25
r1915_05_28
r1915_05_30
r1915_05_31
r1915_06_01
r1915_06_03
r1915_06_04
r1915_06_06
r1915_06_07
r1915_06_08
r1915_06_09
r1915_06_10
r1915_06_11
r1915_06_12
r1915_06_13
r1915_06_14
r1915_06_15
r1915_06_16
r1915_06_17
r1915_06_18
r1915_06_21
r1915_06_23
r1915_06_25
r1915_06_28
r1915_07_01
r1915_07_03
r1915_07_04
r1915_07_08
r1915_07_12
r1915_07_13
r1915_07_31
r1915_08_02
r1915_08_03
r1915_08_05
r1915_08_07
r1915_08_08
r1915_08_09
r1915_08_26
r1916_02_19
r1916_02_20
r1916_02_22
r1916_02_24
r1916_03_02
r1916_03_03
r1916_03_07
r1916_03_13
r1916_03_17
r1916_03_19
r1916_03_20
r1917_01_09
r1917_01_10
r1917_01_11
r1917_01_13
r1917_01_16
r1917_01_20
r1917_01_21
r1917_01_22
r1917_01_23a
r1917_01_23b
r1917_01_24
r1917_01_26
r1917_01_29
r1917_01_30
r1917_02_01
r1917_02_03
r1917_02_04
r1917_02_05
r1917_02_06
r1917_02_07
r1917_02_08
r1917_02_10
r1917_02_11
r1917_02_12
r1917_02_13
r1917_02_14
r1917_02_15
r1917_02_16
r1917_02_17
r1917_02_18
r1917_02_19
r1917_02_20
r1917_02_21
r1917_02_22
r1917_02_25
r1917_02_27
r1917_02_28
r1917_03_01
r1917_03_02
r1917_03_04
r1917_03_05
r1917_03_06
r1917_03_07
r1917_03_08
r1917_03_09
r1917_03_10
r1917_03_11
r1917_03_13
r1917_03_14
r1917_03_15
r1917_03_16
r1917_03_17
r1917_03_18
r1917_03_20
r1917_03_22
r1917_08_15
r1917_08_20
r1917_08_21
r1917_08_22
r1917_08_23
r1917_08_24
r1917_08_26
r1917_08_27
r1917_08_28
r1917_08_29
r1917_08_31
r1917_09_02
r1917_09_03
r1917_09_04
r1917_09_05
r1917_09_06
r1917_09_07
r1917_09_08
r1917_09_09
r1917_09_12
r1917_09_13
r1917_09_15
r1917_09_16
r1917_09_20
r1917_09_21
r1917_09_22
r1917_09_24
r1918_02_14
r1918_02_15
r1918_02_17
r1918_02_18
r1918_02_19
r1918_02_20
r1918_02_21
r1918_02_22
r1918_02_23
r1918_02_25
r1918_02_27
r1918_02_28
r1918_03_03
r1918_03_05
r1918_03_07
r1918_03_15
r1918_03_27
r1918_04_20
r1918_04_21
r1918_04_22
r1918_04_25
r1918_04_30
r1918_05_04
r1918_05_05
r1918_05_06
r1918_05_07
r1918_05_08
r1918_05_09
r1918_05_10
r1918_05_11
r1918_05_12
r1918_05_13
r1918_05_14
r1918_05_15
r1918_05_17
r1918_05_18
r1918_05_19
r1918_05_20
r1918_05_21
r1918_05_22
r1918_05_23
r1918_05_24
r1918_05_25
r1918_06_01
r1918_06_03
r1918_06_14
r1919_06_24
r1919_06_25
r1919_06_27
r1919_06_28
r1919_06_29
r1919_06_30
r1919_07_01
r1919_07_02
r1919_07_03
r1919_07_06
r1919_07_07
r1919_07_08
r1919_07_09
r1919_07_10
r1919_07_11
r1919_07_13
r1919_07_14
r1919_07_15
r1919_07_16
r1919_07_17
r1919_07_18
r1919_07_19
r1919_07_20
r1919_07_21
r1919_07_22
r1919_07_23
r1919_07_24
r1919_07_25
r1919_07_26
r1919_07_27
r1919_07_28
r1919_07_29
r1919_07_30
r1919_07_31
r1919_08_01
r1919_08_02
r1919_08_03
r1919_08_04
r1919_08_05
r1919_08_06
r1919_08_07
r1919_08_10
r1919_08_11
r1919_08_13
r1919_08_14
r1919_08_15
r1919_08_18
r1919_08_19
r1919_08_20
r1919_08_21
r1919_08_25
r1919_08_26
r1919_08_27
r1919_08_28
r1919_08_29
r1919_08_31
r1919_09_01
r1919_09_02
r1920_02_01
r1920_02_04
r1920_02_07a
r1920_02_07b
r1920_02_08
r1920_02_09
r1920_02_19
r1920_02_21
r1920_02_22
r1920_02_23
r1920_02_24
r1920_02_26
r1920_02_27
r1920_02_28
r1920_02_29
r1920_03_01
r1920_03_02
r1920_03_03
r1920_03_04
r1920_03_05
r1920_03_06
r1920_03_07
r1920_03_08
r1920_03_13
r1920_03_14
r1920_03_15
r1920_03_17
r1920_04_01
r1920_06_07
r1920_06_08
r1920_06_09
r1920_06_10
r1920_06_11
r1920_06_13
r1920_06_16
r1920_06_17
r1920_06_19
r1920_06_21
r1920_10_17
r1920_10_18
r1920_10_19
r1927_01_04
r1927_01_05
r1927_01_06
r1927_01_09
r1927_01_10
r1927_01_11
r1927_01_12
r1927_01_13
r1927_01_14
r1927_01_15
r1927_01_16
r1927_01_17
r1927_01_18
r1927_01_20
r1927_01_21
r1927_01_23
r1927_01_24
r1927_01_25
r1927_01_30
r1927_02_01
r1927_04_07
r1927_04_08
r1927_04_09b
r1927_04_10
r1927_04_12
r1927_04_14
r1927_04_15
r1927_04_16
r1927_04_17
r1927_04_18
r1927_04_22
r1927_10_24
r1927_10_25
r1927_10_27
r1927_10_30
r1927_10_31
Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Tablet_1_-
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Joshua
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Book_of_Wisdom
The_Book_(short_story)
the_Castle
The_Circular_Ruins
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Ephesians
The_Epistle_of_Paul_to_the_Philippians
The_Essentials_of_Education
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_First_Letter_of_John
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Golden_Sentences_of_Democrates
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
The_Hidden_Words_text
The_Immortal
The_Last_Question
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_John
The_Second_Epistle_of_Paul_to_Timothy
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Third_Letter_of_John
The_Waiting
The_Wall_and_the_BOoks
The_Witness
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

archetype
favorite
knowledge
list
mental
person
things
Thought
time
SIMILAR TITLES
A Brief History of Everything
anything
anything is possible
A psychic fire within must be lit into which all is thrown with the Divine Name upon it.
Awaken the Giant Within
Being and Nothingness
Boethius
Buddhahood in This Life The Great Commentary by Vimalamitra
Can a Yogi know all things
DIY ethic
does everything have a purpose
do nothing
Ethics (Spinoza)
How to Learn anything
How to think
How to think like Leonardo Da Vinci
important thing
Intuitive Thinking
Is something missing
It is by God's Grace that you think of God!
I want to tell you everything
Liber 11 - Liber NU - This is the Book of the Cult of the Infinite Without.
Liber 418 - Being of the Angels of the Thirty Aethyrs
Liber 555 - Liber HAD - the Book of the Cult of the Infinite Within
Magic - A Treatise on Esoteric Ethics
Mechthild of Magdeburg
Mindfulness Of Breathing
Mining for Wisdom Within Delusion Maitreya's Distinction Between Phenomena and the Nature of Phenomena and Its Indian and Tibetan Commentaries
nice things said about IDS
nothing else
Of The Nature Of Things
Only One Thing
Practical Ethics and Profound Emptiness A Commentary on Nagarjuna's Precious Garland
Synergetics - Explorations in the Geometry of Thinking
the best thing
The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable.
the first thing
The Heart of Compassion The Thirty-seven Verses on the Practice of a Bodhisattva
The Nicomachean Ethics
The Path Is Everywhere Uncovering the Jewels Hidden Within You
the Place where everything is already complete
the promise of this place
the Temple of the Divine within you
the Thief
the time when everything has been written
The Way Things are
thi
Thich Nhat Hanh
things
things I
things I know
things I love
things that help increase inspiration
things that help me remember
Think
thinker
thinking
think more
think of
think of God
Think of the Divine alone and the Divine will be with you.
think on
Think Only
thinks a
thinks of
This is It & Other Essays on Zen & Spiritual Experience
Why does one do something
within

DEFINITIONS


TERMS STARTING WITH

thialdine ::: n. --> A weak nitrogenous sulphur base, C6H13NS2.

thialol ::: n. --> A colorless oily liquid, (C2H5)2S2, having a strong garlic odor; -- called also ethyl disulphide. By extension, any one of the series of related compounds.

thibetan ::: a. --> Of or pertaining to Thibet. ::: n. --> A native or inhabitant of Thibet.

thibet cloth ::: --> A fabric made of coarse goat&

thibetian ::: a. & n. --> Same as Thibetan.

thible ::: n. --> A slice; a skimmer; a spatula; a pudding stick.

thickbill ::: n. --> The bullfinch.

thickened ::: imp. & p. p. --> of Thicken

thickened ::: made or became thick or thicker.

thickening ::: p. pr. & vb. n. --> of Thicken ::: n. --> Something put into a liquid or mass to make it thicker.

thickening ::: the act or process of making or becoming thick.

thicken ::: v. t. --> To make thick (in any sense of the word).
To render dense; to inspissate; as, to thicken paint.
To make close; to fill up interstices in; as, to thicken cloth; to thicken ranks of trees or men.
To strengthen; to confirm.
To make more frequent; as, to thicken blows. ::: v. i.


thicket ::: a. --> A wood or a collection of trees, shrubs, etc., closely set; as, a ram caught in a thicket.

thick Ethernet cable {RG8}

thicket "jargon" Multiple {files} output from some operation. The term has been heard in use at {Microsoft} to describe the set of {files} output when {Microsoft Word} does "Save As a {Web} Page" or "Save as {HTML}". The process can result in a main {XML} or {HTML} {file}, a {graphic} {file} for each {image} in the original, a {CSS} {file}, etc. This can be an issue as {XML} can be used as the default format in {Office 2000}, and {document management systems} can't yet cope with the relationship between the {files} in a thicket when checking in and out. (2001-09-01)

thicket ::: (jargon) Multiple files output from some operation.The term has been heard in use at Microsoft to describe the set of files output when Microsoft Word does Save As a Web Page or Save as HTML. The process can result in a main XML or HTML file, a graphic file for each image in the original, a CSS file, etc.This can be an issue as XML can be used as the default format in Office 2000, and document management systems can't yet cope with the relationship between the files in a thicket when checking in and out.(2001-09-01)

thickets ::: dense growths of shrubs or underbrush; copses.

thick film dielectric electroluminescence "hardware" (TDEL) A phenomenon used in some {flat panel} displays. (2007-06-04)

thick-headed ::: a. --> Having a thick skull; stupid.

thickhead ::: n. --> A thick-headed or stupid person.
Any one of several species of Australian singing birds of the genus Pachycephala. The males of some of the species are bright-colored. Some of the species are popularly called thrushes.


thickish ::: a. --> Somewhat thick.

thick-knee ::: n. --> A stone curlew. See under Stone.

thickly ::: adv. --> In a thick manner; deeply; closely.

thickness ::: n. --> The quality or state of being thick (in any of the senses of the adjective).

thicknet {10base5}

thickset ::: a. --> Close planted; as, a thickset wood; a thickset hedge.
Having a short, thick body; stout. ::: n. --> A close or thick hedge.
A stout, twilled cotton cloth; a fustian corduroy, or velveteen.


thickskin ::: n. --> A coarse, gross person; a person void of sensibility or sinsitiveness; a dullard.

thick-skinned ::: a. --> Having a thick skin; hence, not sensitive; dull; obtuse.

thick-skulled ::: a. --> Having a thick skull; hence, dull; heavy; stupid; slow to learn.

thickskull ::: n. --> A dullard, or dull person; a blockhead; a numskull.

thick ::: superl. --> Measuring in the third dimension other than length and breadth, or in general dimension other than length; -- said of a solid body; as, a timber seven inches thick.
Having more depth or extent from one surface to its opposite than usual; not thin or slender; as, a thick plank; thick cloth; thick paper; thick neck.
Dense; not thin; inspissated; as, thick vapors. Also used figuratively; as, thick darkness.


thick wind ::: --> A defect of respiration in a horse, that is unassociated with noise in breathing or with the signs of emphysema.

thick-winded ::: a. --> Affected with thick wind.

thider ::: adv. --> Thither.

thiderward ::: adv. --> Thitherward.

thiefly ::: a. & adv. --> Like a thief; thievish; thievishly.

thief ::: n. --> One who steals; one who commits theft or larceny. See Theft.
A waster in the snuff of a candle.


thienone ::: n. --> A ketone derivative of thiophene obtained as a white crystalline substance, (C4H3S)2.CO, by the action of aluminium chloride and carbonyl chloride on thiophene.

thienyl ::: n. --> The hypothetical radical C4H3S, regarded as the essential residue of thiophene and certain of its derivatives.

thieved ::: imp. & p. p. --> of Thieve

thievery ::: n. --> The practice of stealing; theft; thievishness.
That which is stolen.


thieves and other miscreants.

thieves ::: pl. --> of Thief

thieve ::: v. t. & i. --> To practice theft; to steal.

thieving ::: p. pr. & vb. n. --> of Thieve

thievish ::: a. --> Given to stealing; addicted to theft; as, a thievish boy, a thievish magpie.
Like a thief; acting by stealth; sly; secret.
Partaking of the nature of theft; accomplished by stealing; dishonest; as, a thievish practice.


thigh ::: n. --> The proximal segment of the hind limb between the knee and the trunk. See Femur.
The coxa, or femur, of an insect.


thig le. See BINDU

thig nag. See KĀLASuTRA

thilk ::: pron. --> That same; this; that.

thiller ::: n. --> The horse which goes between the thills, or shafts, and supports them; also, the last horse in a team; -- called also thill horse.

thill ::: n. --> One of the two long pieces of wood, extending before a vehicle, between which a horse is hitched; a shaft.
The floor of a coal mine.


thimbleberry ::: n. --> A kind of black raspberry (Rubus occidentalis), common in America.

thimbleeye ::: n. --> The chub mackerel. See under Chub.

thimbleful ::: n. --> As much as a thimble will hold; a very small quantity.

thimblefuls ::: pl. --> of Thimbleful

thimble ::: n. --> A kind of cap or cover, or sometimes a broad ring, for the end of the finger, used in sewing to protect the finger when pushing the needle through the material. It is usually made of metal, and has upon the outer surface numerous small pits to catch the head of the needle.
Any thimble-shaped appendage or fixure.
A tubular piece, generally a strut, through which a bolt or pin passes.


thimblerigged ::: imp. & p. p. --> of Thimblerig

thimblerigger ::: n. --> One who cheats by thimblerigging, or tricks of legerdemain.

thimblerigging ::: p. pr. & vb. n. --> of Thimblerig

thimblerig ::: n. --> A sleight-of-hand trick played with three small cups, shaped like thimbles, and a small ball or little pea. ::: v. t. --> To swindle by means of small cups or thimbles, and a pea or small ball placed under one of them and quickly shifted to another, the victim laying a wager that he knows under which cup it is;

thimbleweed ::: n. --> Any plant of the composite genus Rudbeckia, coarse herbs somewhat resembling the sunflower; -- so called from their conical receptacles.

thin ::: 1. Having relatively little extent from one surface or side to the opposite; not thick. 2. Lean or slender in form, build, or stature. 3. Lacking radiance or intensity. 4. Not dense or concentrated; sparse. 5. Lacking substance or significance. 6. Scant; not abundant or plentiful. 7. (of sound) lacking resonance or volume. 8. Rarefied, as air.

thin-air ::: nowhere to be found in a giant void.

thina. See STYĀNA

thin client "networking" A simple {client} program or hardware device which relies on most of the function of the system being in the {server}. {Gopher} clients, for example, are very thin; they are {stateless} and are not required to know how to interpret and display objects much more complex than menus and plain text. Gopher servers, on the other hand, can search {databases} and provide {gateways} to other services. By the mid-1990s, the model of decentralised computing where each user has his own full-featured and independent {microcomputer}, seemed to have displaced a centralised model in which multiple users use thin clients (e.g. {dumb terminals}) to work on a shared {minicomputer} or {mainframe} server. Networked {personal computers} typically operate as "fat clients", often providing everything except some file storage and printing locally. By 1996, reintroduction of thin clients is being proposed, especially for {LAN}-type environments (see the {cycle of reincarnation}). The main expected benefit of this is ease of maintenance: with fat clients, especially those suffering from the poor networking support of {Microsoft} {operating systems}, installing a new application for everyone is likely to mean having to physically go to every user's workstation to install the application, or having to modify client-side configuration options; whereas with thin clients the maintenance tasks are centralised on the server and so need only be done once. Also, by virtue of their simplicity, thin clients generally have fewer hardware demands, and are less open to being screwed up by ambitious {lusers}. Never one to miss a bandwagon, Microsoft bought up {Insignia Solutions, Inc.}'s "{NTRIGUE}" Windows remote-access product and combined it with {Windows NT} version 4 to allow thin clients (either hardware or software) to communicate with applications running under on a server machine under {Windows Terminal Server} in the same way as {X} had done for {Unix} decades before. (1999-02-01)

thin client ::: (networking) A simple client program or hardware device which relies on most of the function of the system being in the server.Gopher clients, for example, are very thin; they are stateless and are not required to know how to interpret and display objects much more complex than menus and plain text. Gopher servers, on the other hand, can search databases and provide gateways to other services.By the mid-1990s, the model of decentralised computing where each user has his own full-featured and independent microcomputer, seemed to have displaced a computers typically operate as fat clients, often providing everything except some file storage and printing locally.By 1996, reintroduction of thin clients is being proposed, especially for LAN-type environments (see the cycle of reincarnation). The main expected client-side configuration options; whereas with thin clients the maintenance tasks are centralised on the server and so need only be done once.Also, by virtue of their simplicity, thin clients generally have fewer hardware demands, and are less open to being screwed up by ambitious lusers.Never one to miss a bandwagon, Microsoft bought up Insignia Solutions, Inc.'s NTRIGUE Windows remote-access product and combined it with Windows NT version applications running under on a server machine under Windows Terminal Server in the same way as X had done for Unix decades before. (1999-02-01)

thine ::: pron. & a. --> A form of the possessive case of the pronoun thou, now superseded in common discourse by your, the possessive of you, but maintaining a place in solemn discourse, in poetry, and in the usual language of the Friends, or Quakers.

thin Ethernet cable {RG58}

thine ::: used to indicate the one or ones belonging to thee.

thing ::: n. --> Whatever exists, or is conceived to exist, as a separate entity, whether animate or inanimate; any separable or distinguishable object of thought.
An inanimate object, in distinction from a living being; any lifeless material.
A transaction or occurrence; an event; a deed.
A portion or part; something.
A diminutive or slighted object; any object viewed as merely


things. According to The Biblical Antiquities of

things are derived from their Genius, which by

things, however fair or plausible they may seem. Otherwise, the

thing that is mine, through Our Lord Jesus

thinkable ::: able to be conceived or considered; possible; feasible.

thinkable ::: a. --> Capable of being thought or conceived; cogitable.

think-aloud protocol: comments made when by experimental participants of the mental processes and approaches used whilst working on a task.

thinker ::: n. --> One who thinks; especially and chiefly, one who thinks in a particular manner; as, a close thinker; a deep thinker; a coherent thinker.

thinking mind ::: see **mind, thinking.**

thinking mind ::: that part of the mind proper which is concerned with ideas and knowledge in their own right; its function is to observe, inquire, understand and judge.

thinking of you, and very soon love will dawn in

thinking ::: p. pr. & vb. n. --> of Think ::: a. --> Having the faculty of thought; cogitative; capable of a regular train of ideas; as, man is a thinking being. ::: n.

thinko "jargon" /thing'koh/ (Or "braino", by analogy with "{typo}") A momentary, correctable {glitch} in mental processing, especially one involving recall of information learned by rote; a bubble in the stream of consciousness. See also {brain fart}. Compare {mouso}. [{Jargon File}] (1996-04-20)

thinko ::: (jargon) /thing'koh/ (Or braino, by analogy with typo) A momentary, correctable glitch in mental processing, especially one involving recall of information learned by rote; a bubble in the stream of consciousness.See also brain fart. Compare mouso.[Jargon File] (1996-04-20)

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

think ::: v. t. --> To seem or appear; -- used chiefly in the expressions methinketh or methinks, and methought.
To employ any of the intellectual powers except that of simple perception through the senses; to exercise the higher intellectual faculties.
To call anything to mind; to remember; as, I would have sent the books, but I did not think of it.
To reflect upon any subject; to muse; to meditate; to


thinly ::: a. --> In a thin manner; in a loose, scattered manner; scantily; not thickly; as, ground thinly planted with trees; a country thinly inhabited.

thinly ::: not dense or concentrated; sparse.

thinned ::: imp. & p. p. --> of Thin

thinner ::: n. --> One who thins, or makes thinner.

thinness ::: n. --> The quality or state of being thin (in any of the senses of the word).

thinnet {cheapernet}

thinning ::: diminishing gradually to vanishing point.

thinning ::: p. pr. & vb. n. --> of Thin

thinnish ::: a. --> Somewhat thin.

thinolite ::: n. --> A calcareous tufa, in part crystalline, occurring on a large scale as a shore deposit about the Quaternary lake basins of Nevada.

thins ::: becomes thin or thinner; becomes reduced or diminished.

thin-skinned ::: a. --> Having a thin skin; hence, sensitive; irritable.

thin ::: superl. --> Having little thickness or extent from one surface to its opposite; as, a thin plate of metal; thin paper; a thin board; a thin covering.
Rare; not dense or thick; -- applied to fluids or soft mixtures; as, thin blood; thin broth; thin air.
Not close; not crowded; not filling the space; not having the individuals of which the thing is composed in a close or compact state; hence, not abundant; as, the trees of a forest are thin;


thio- ::: --> A combining form (also used adjectively) denoting the presence of sulphur. See Sulpho-.

thiocarbonate ::: n. --> A sulphocarbonate.

thiocarbonic ::: a. --> Same as Sulphocarbonic.

thiocyanate ::: n. --> Same as Sulphocyanate.

thiocyanic ::: a. --> Same as Sulphocyanic.

thionaphthene ::: n. --> A double benzene and thiophene nucleus, C8H6S, analogous to naphthalene, and like it the base of a large series of derivatives.

thionic ::: a. --> Of or pertaining to sulphur; containing or resembling sulphur; specifically, designating certain of the thio compounds; as, the thionic acids. Cf. Dithionic, Trithionic, Tetrathionic, etc.

thionine ::: n. --> An artificial red or violet dyestuff consisting of a complex sulphur derivative of certain aromatic diamines, and obtained as a dark crystalline powder; -- called also phenylene violet.

thionoline ::: n. --> A beautiful fluorescent crystalline substance, intermediate in composition between thionol and thionine.

thionol ::: n. --> A red or violet dyestuff having a greenish metallic luster. It is produced artificially, by the chemical dehydration of thionine, as a brown amorphous powder.

thionyl ::: n. --> The hypothetical radical SO, regarded as an essential constituent of certain sulphurous compounds; as, thionyl chloride.

thiophene ::: n. --> A sulphur hydrocarbon, C4H4S, analogous to furfuran and benzene, and acting as the base of a large number of substances which closely resemble the corresponding aromatic derivatives.

thiophenic ::: a. --> Of, pertaining to, or derived from, thiophene; specifically, designating a certain acid analogous to benzoic acid.

thiophenol ::: n. --> A colorless mobile liquid, C6H5.SH, of an offensive odor, and analogous to phenol; -- called also phenyl sulphydrate.

thiophthene ::: n. --> A double thiophene nucleus, C6H4S2, analogous to thionaphthene, and the base of a large series of compounds.

thiosulphate ::: n. --> A salt of thiosulphuric acid; -- formerly called hyposulphite.

thiosulphuric ::: a. --> Of, pertaining to, or designating, an unstable acid, H2S2O3, analogous to sulphuric acid, and formerly called hyposulphurous acid.

thiotolene ::: n. --> A colorless oily liquid, C4H3S.CH3, analogous to, and resembling, toluene; -- called also methyl thiophene.

thioxene ::: n. --> Any one of three possible metameric substances, which are dimethyl derivatives of thiophene, like the xylenes from benzene.

third ::: a. --> Next after the second; coming after two others; -- the ordinal of three; as, the third hour in the day.
Constituting or being one of three equal parts into which anything is divided; as, the third part of a day. ::: n. --> The quotient of a unit divided by three; one of three equal


third-borough ::: n. --> An under constable.

third force: term used to describe the development of the humanistic perspectiveas an alternative to the psychoanalytic and behaviourist perspectives.

third generation computer ::: (architecture) A computer built with small-scale integration integrated circuits, designed after the mid-1960s.Third generation computers use semiconductor memories in addition to, and later instead of, ferrite core memory. The two main types of semiconductor memory are Read-Only Memory (ROM) and read-and-write memories called Random Access Memory (RAM).A technique called microprogramming became widespread and simplified the design of the CPUs and increased their flexibility. This also made possible the development of operating systems as software rather than as hard-wiring.A variety of techniques for improving processing efficiency were invented, such as pipelining, (parallel operation of functional units processing a single instruction), and multiprocessing (concurrent execution of multiple programs).As the execution of a program requires that program to be in memory, the concurrent running of several programs requires that all programs be in memory memory allocation, virtual memory, and paging, as well as compilers producing relocatable code.The LILLIAC IV is an example of a third generation computer.The CTSS (Compatible Time-Sharing System) was developed at MIT in the early 1960s and had a considerable influence on the design of subsequent timesharing operating systems.An interesting contrasting development in this generation was the start of mass production of small low-cost minicomputers.

third generation computer "architecture" A computer built with small-scale integration {integrated circuits}, designed after the mid-1960s. Third generation computers use {semiconductor} memories in addition to, and later instead of, {ferrite core memory}. The two main types of semiconductor memory are {Read-Only Memory} (ROM) and read-and-write memories called {random-access memory} (RAM). A technique called {microprogramming} became widespread and simplified the design of the {CPUs} and increased their flexibility. This also made possible the development of {operating systems} as {software} rather than as hard-wiring. A variety of techniques for improving processing efficiency were invented, such as {pipelining}, (parallel operation of {functional units} processing a single instruction), and {multiprocessing} (concurrent execution of multiple programs). As the execution of a program requires that program to be in memory, the concurrent running of several programs requires that all programs be in memory simultaneously. Thus the development of techniques for concurrent processing was matched by the development of {memory management} techniques such as {dynamic memory allocation}, {virtual memory}, and {paging}, as well as {compilers} producing {relocatable code}. The {LILLIAC IV} is an example of a third generation computer. The CTSS ({Compatible Time-Sharing System}) was developed at {MIT} in the early 1960s and had a considerable influence on the design of subsequent timesharing operating systems. An interesting contrasting development in this generation was the start of mass production of small low-cost "{minicomputers}".

third generation language "language" (3GL, "{high level language}") A language designed to be easier for a human to understand, including things like named variables. A fragment might be let c = c + 2 * d Fortran, ALGOL and COBOL are early examples of this sort of language. Most "modern" languages ({BASIC}, {C}, {C++}) are third generation. Most 3GLs support {structured programming}. See also {second generation language}, {fourth generation language}. (1996-05-30)

third generation language ::: (language) (3GL, high level language) A language designed to be easier for a human to understand, including things like named variables. A fragment might be let c = c + 2 * d generation. Most 3GLs support structured programming.See also second generation language, fourth generation language. (1996-05-30)

thirdings ::: n. pl. --> The third part of the corn or grain growing on the ground at the tenant&

thirdly ::: adv. --> In the third place.

third (mysterious) eye

third normal form {database normalisation}

third part of the stars of heaven [angels] and did

third-penny ::: n. --> A third part of the profits of fines and penalties imposed at the country court, which was among the perquisites enjoyed by the earl.

third person narrative: Unlike first person narratives, the third person perspective allows the reader to see the happenings of the plot from a variety of perspectives, as the author is not writing from the restrictive ‘I’ narration. In the third person narrative ‘he’, ‘she’, ‘it’ or ‘they’ is used, meaning one or several viewpoints can be presented. See narrator and first person narrative.

third-person perspective ::: In human conversation, the perspective of the person being spoken about: “he,” “she,” “it,” singular, or “they,” “them,” “its,” plural. More generally, a third person is any holon referred to or indicated.

thirlage ::: n. --> The right which the owner of a mill possesses, by contract or law, to compel the tenants of a certain district, or of his sucken, to bring all their grain to his mill for grinding.

thirled ::: imp. & p. p. --> of Thirl

thirling ::: p. pr. & vb. n. --> of Thirl

thirl ::: v. t. --> To bore; to drill or thrill. See Thrill.

thirsted ::: fig. Felt an eager longing, craving, or yearning.

thirsted ::: imp. & p. p. --> of Thirst

thirster ::: n. --> One who thirsts.

thirst ::: fig. An eager longing, craving, or yearning.

thirstily ::: adv. --> In a thirsty manner.

thirstiness ::: n. --> The state of being thirsty; thirst.

thirsting ::: having a strong and eager desire for something.

thirsting ::: p. pr. & vb. n. --> of Thirst

thirstle ::: n. --> The throstle.

thirst ::: Madhav: “… all the power, all the knowledge that the world can give us are products of time, products of the movements of time. Truly they cannot satisfy the sacred thirst of the spirit. Mark the words ‘sacred thirst’ (III. 1. 305.). Mother uses the word ‘thirst’ so often; it is an intense aspiration that cannot be satisfied, cannot be fulfilled by the gifts of time; it can be fulfilled only by the gifts of what is beyond time, of what is eternal. The hunger of the soul in us can be satisfied only by a response from the Eternal.” The Book of the Divine Mother

thirst ::: n. --> A sensation of dryness in the throat associated with a craving for liquids, produced by deprivation of drink, or by some other cause (as fear, excitement, etc.) which arrests the secretion of the pharyngeal mucous membrane; hence, the condition producing this sensation.
Fig.: A want and eager desire after anything; a craving or longing; -- usually with for, of, or after; as, the thirst for gold.
To feel thirst; to experience a painful or uneasy sensation


thirsty ::: 1. Desiring or craving something akin to thirst. 2. Arid; parched:

thirsty ::: n. --> Feeling thirst; having a painful or distressing sensation from want of drink; hence, having an eager desire.
Deficient in moisture; dry; parched.


thirteen ::: a. --> One more than twelve; ten and three; as, thirteen ounces or pounds. ::: n. --> The number greater by one than twelve; the sum of ten and three; thirteen units or objects.
A symbol representing thirteen units, as 13 or xiii.


thirteenth ::: a. --> Next in order after the twelfth; the third after the tenth; -- the ordinal of thirteen; as, the thirteenth day of the month.
Constituting or being one of thirteen equal parts into which anything is divided. ::: n. --> The quotient of a unit divided by thirteen; one of


thirties ::: pl. --> of Thirty

thirtieth ::: a. --> Next in order after the twenty-ninth; the tenth after the twentieth; -- the ordinal of thirty; as, the thirtieth day of the month.
Constituting or being one of thirty equal parts into which anything is divided. ::: n.


thirty ::: a. --> Being three times ten; consisting of one more than twenty-nine; twenty and ten; as, the month of June consists of thirty days. ::: n. --> The sum of three tens, or twenty and ten; thirty units or objects.

thirty-second ::: a. --> Being one of thirty-two equal parts into which anything is divided.

thirty-seven wings of enlightenment/factors pertaining to awakening. (S. bodhipāksikadharma; T. byang chub kyi phyogs kyi chos; C. daopin/puti fen 道品/菩提分)

thirty-two major marks of a buddha. See MAHĀPURUsALAKsAnA.

thirty-two marks of a great man. (S. mahāpurusalaksana; T. skyes bu chen po'i mtshan sum bcu rtsa gnyis/mtshan bzang so gnyis; C. daren xiang 大人相)

this 3rd Heaven by “divine bees” at the behest of

this and the succeeding canto, Dore provided wood

this archangel is. Umahel is listed as one of 9 of

this being is predicted in Isaiah 27:1, says Bam¬

this by the ceaseless chanting of glorias as they circle round the high holy Throne. They also

this choir are “protectors of religion” and preside

this class, but that the number will be increased to

this day” in the archives of Metatron, the heaven¬

this dictionary {Free On-line Dictionary of Computing}

this great angel for trying to prevent the Lawgiver

this great Merkabah angel that, if he is ever so

this is only natural: the rabbis must have regarded

this luminary enters the signs of the Ram and

this mission, the other being Zuheyr (q.v.).

this name is not given). King, The Gnostics and

this Persian archangel. [Rf. Jung, Fallen Angels in

this ::: pron. & a. --> As a demonstrative pronoun, this denotes something that is present or near in place or time, or something just mentioned, or that is just about to be mentioned.
As an adjective, this has the same demonstrative force as the pronoun, but is followed by a noun; as, this book; this way to town.


this, Rahab had been destroyed. The Book of the

this spirit from God “came upon Saul and he

thistle ::: n. --> Any one of several prickly composite plants, especially those of the genera Cnicus, Craduus, and Onopordon. The name is often also applied to other prickly plants.

thistly ::: a. --> Overgrown with thistles; as, thistly ground.
Fig.: Resembling a thistle or thistles; sharp; pricking.


this vision of St. Paul’s, and quotes Origen.

this was the size of Adam before he sinned. One of

thither ::: adv. --> To that place; -- opposed to hither.
To that point, end, or result; as, the argument tended thither. ::: a. --> Being on the farther side from the person speaking; farther; -- a correlative of hither; as, on the thither side of the


thitherto ::: adv. --> To that point; so far.

thitherward ::: adv. --> To ward that place; in that direction.

thitsee ::: n. --> The varnish tree of Burmah (Melanorrhoea usitatissima).
A black varnish obtained from the tree.


Thiasoi: Brotherhoods of the adherents of the initiates of the Orphic mysteries.

Thief of Paradise —Satan is so called by Milton

Thiel —an angel serving in the 2nd Heaven, but

Thien Mụ Tự. [alt. Linh Mụ Tự] (天姥寺/靈姥寺). In Vietnamese, "Heavenly Matron Monastery"; important Vietnamese Buddhist sacred site, located in Hué, the ancient capital of Vietnam; also commonly known as the Chùa Thien Mụ, or Thien Mụ Pagoda. The pagoda was the residence of THÍCH QUẢNG ĐỨC (1897-1963), the monk whose self-immolation (see SHESHEN) in 1963 drew attention to the persecution of Buddhists by the pro-Catholic Vietnamese government of Ngô Đình Diẹm. The pagoda is sometimes known as the Numinous Matron monastery (Linh Mụ Tự), because it was built in 1601 by the governor of Hué, Nguyẽn Hoàng (d.u.), after a vision in which an old woman told him that the site was rife with numinous power. Afterward, the site was renovated several times by the local governors or the kings of the Nguyẽn dynasty (1802-1945). It consists largely of two parts: the Phúc Đièn tower, a seven-story octagonal tower at the entrance to the site that was erected in 1884, and the main hall at the center. Since its construction, the Thien Mụ Pagoda has been an important center of Buddhist religious and political activity in modern and contemporary Vietnam. In 1993, it was listed as a UNESCO World Heritage Site.

Thien Mụ Tự

Thiền

Thièn Uyën Tập Anh. (禪苑集英). In Vietnamese, "Outstanding Figures in the THIỀN Garden." Compiled by an unknown author around the third decade of the fourteenth century, this anthology is a collection of the biographies of eminent Thièn masters in Vietnam from the sixth to the thirteenth centuries, organized around the transmission of the three major Vietnamese Thièn schools: VINĪTARUCI, VÔ NGÔN THÔNG, and THẢO ĐƯỜNG. The Thiển Uyẻn purports to be a narrative history of Vietnamese Buddhism and as such is modeled upon the Chinese CHAN literary genre known as the "transmission of the lamplight" (CHUANDENG LU). According to the account presented in the Thiển Uyẻn, Vietnamese Buddhist history is a continuation of the development of the Chinese Chan tradition. In the same period during which the Thièn Uyẻn was compiled, there emerged a number of texts of the same genre, but only fragments of those are extant. The Thièn Uyẻn is the only such lineage history that appears to have been preserved in its entirety and is the only text that attempts to provide a cohesive narrative history of Vietnamese Buddhism. The Thiển Uyẻn, however, was all but forgotten for centuries until a later recension of the text was accidentally discovered by the scholar Tràn Văn Giap in 1927. Tràn wrote a long article outlining the content of text, which accepts the record of the Thiển Uyẻn as veridical history. Since that time, the account of the order provided in the Thiển Uyẻn has been widely regarded as the official history of Vietnamese Buddhism.

Thiền. (禪). In Vietnamese, "Meditation"; the Vietnamese strand of the broader East Asian Chan school, which includes Chinese CHAN, Japanese ZEN, and Korean SoN. According to the THIỀN UYỂN TẬP ANH ("Outstanding Figures in the Thièn Garden"), one of the few primary sources of the school's history, Chan teachings were assumed to have been transmitted to Vietnam by VINĪTARUCI (d. 594), a South Indian brāhmana who is claimed (rather dubiously) to have studied in China with the third Chan patriarch SENGCAN before heading south to Guangzhou and Vietnam. In 580, he is said to have arrived in Vietnam and settled at Phap Van monastery, where he subsequently transmitted his teachings to Phap Hièn (d. 626), who carried on his Chan tradition. In addition to the Vinītaruci lineage, there are two other putative lineages of Vietnamese Thièn, both named after their supposed founders: VÔ NGÔN THÔNG (reputedly a student of BAIZHANG HUAIHAI), and THẢO ĐƯỜNG (reputedly connected to the YUNMEN ZONG in China). Much of this history is, however, a retrospective creation. The Thièn school is in reality a much more amorphous construct than it is in the rest of East Asia: in Vietnam, there is no obvious Chan monasticism, practices, or rituals as there were in China, Korea, and Japan. Thièn is instead more of an aesthetic approach or a way of life than an identifiable school of thought or practice. Some of the few recognizable influences of Thièn in Vietnam are the traces of Chan literary topoi in Vietnamese Buddhist literature. There is little else, whether physical sites, ecclesiastical institutions, or textual or praxis evidence, that points to a concrete school of Thièn in Vietnam. See also CHAN; CHAN ZONG.

Thigra [Tagriel]

THILD seats 82

THILN seats 128

THIL seat 78

ThingLab ::: A simulation system written in Smalltalk-80. It solves constraints using value inference.Version: ThingLab II.[The Programming Language Aspects of ThingLab, A Constraint-Oriented Simulation Laboratory, A. Borning, ACM TOPLAS 3(4):353-387 (Oct 1981)].

ThingLab A {simulation} system written in {Smalltalk-80}. It solves {constraints} using {value inference}. Version: ThingLab II. ["The Programming Language Aspects of ThingLab, A Constraint-Oriented Simulation Laboratory", A. Borning, ACM TOPLAS 3(4):353-387 (Oct 1981)].

Things [Trgiaob]

Think C ::: An extension of ANSI C for the Macintosh by Symantec Corporation. It supports object-oriented programming techniques similar to C++.

Think C An extension of {ANSI C} for the {Macintosh} by {Symantec Corporation}. It supports {object-oriented} programming techniques similar to {C++}.

Thinking Machines Corporation "company" The company that introduced the {Connection Machine parallel computer} ca 1984. Four of the world's ten most powerful {supercomputers} are Connection Machines. Thinking Machines is the leader in scalable computing, with software and applications running on parallel systems ranging from 16 to 1024 processors. In developing the Connection Machine system, Thinking Machines also did pioneering work in parallel software. The 1993 technical applications market for massively parallel systems was approximately $310 million, of which Thinking Machines Corporation held a 29 percent share. Thinking Machines planned to become a software provider by 1996, by which time the parallel computing market was expected to have grown to $2 billion. Thinking Machines Corporation has 200 employees and offices worldwide. Address: 245 First Street, Cambridge, MA 02142-1264, USA. Telephone: +1 (617) 234 1000. Fax: +1 (617) 234 4444. (1994-12-01)

Thinking Machines Corporation ::: (company) The company that introduced the Connection Machine parallel computer ca 1984. Four of the world's ten most powerful supercomputers are processors. In developing the Connection Machine system, Thinking Machines also did pioneering work in parallel software.The 1993 technical applications market for massively parallel systems was approximately $310 million, of which Thinking Machines Corporation held a 29 by which time the parallel computing market was expected to have grown to $2 billion.Thinking Machines Corporation has 200 employees and offices worldwide.Address: 245 First Street, Cambridge, MA 02142-1264, USA. Telephone: +1 (617) 234 1000. Fax: +1 (617) 234 4444. (1994-12-01)

Thinking was to Fichte a wholly practical affair, a form of action. Since experience is given in the form of consciousness, the origin and nature of consciousness is the key to all problems. The ego is the point at which the creative activity of the Absolute emerges in the individual consciousness. The world means nothing of itself. It has no independent self-existence. It exists for the sole purpose of affording man the occasion for realizing the ends of his existence. It is merely the material for his duty. Fichte sought to bring out the structural principles of the knowing act.

Third and Fourth Books of Maccabees. See Emmet; also

Third Angel, Th e —mentioned in Revelation

Third Book of Philosophy) an angel with dominion

Third-degree price discrimination - When a firm divides consumers into different groups al charges a different price to consumers in different groups, but the same price to all the consumers within a group.

THIRD DHYĀNA:

THIRD DHYĀNA

Third Eye Chakra ::: See Ajna Chakra.

THIRD EYE. ::: It represents the occult vision and the occult power which goes with that vision ; it is connected with the

Third Eye Possessed by early humans and, up to the physicalization of the third root-race, it was the only seeing organ in most living species. At the beginning of that root-race, the organ which has developed into the eye was beneath a semitransparent covering or membrane, like some of the blind vertebrata today. In early humanity, the third eye was the organ of spiritual vision, as it was that of objective vision in the animals (SD 2:299), as indeed it still remains, and it appears as the pineal gland inside the skull of modern mankind. In the course of physical evolution, with corresponding loss of spiritual vision, the cyclopean eye was gradually replaced by the physical vision of the two front eyes. The original eye has since then continued to function — although unrecognized by the vast majority of people — as the organ of intuitive discernment. As this recession was not complete before the close of the fourth root-race, there were late subraces of Lemurians and of early Atlanteans who were still in some degree at least physically three-eyed (SD 2:302).

Third eye: That organ which is considered to enable a living human being to see the astral world. Identified by occultists with the glandlike appendage of the brain called the pineal body.

Third Heaven (Sagun or Shehaqim)

Third Heaven, The (Angels of the 3rd

THIRD HUMAN TYPE The third type is the thinker, philosopher, mathematician (often the unpractical theorist), who examines everything from every side, etc. K 2.7.11

Third is the supramental transformation in which all becomes supramentalised in the divine gnostic consciousness. It is only with the latter that there can begin the complete transformation of mind, life and body.

Third Logos. See LOGOS

Thirdly, by this working the inner pans of the being are opened and freed ; you are liberated from the limitations of the ordinary personal mind, vital and physical and become aware of a wider consciousness in which you can be more capable of the needed transformation.

Third party – Refers to someone other than the individual person or entity directly involved in the transaction or agreement under consideration.

Third Root-race. See ROOT-RACE, THIRD

Third Round. See ROUND, THIRD

THIRD SELF Monads having objective self-consciousness in someone of the three units of the third triad, individuals in the sixth natural kingdom (first divine kingdom). They are divided into superessential selves (45:1), submanifestal selves (44:1), and manifestal selves (43:4).

Third Tier ::: Conventionally, a tier is just an arbitrary grouping of stages. Integral Theory often highlights three tiers: First Tier, which consists of the levels up to and including Green altitude; Second Tier, which consists of Teal and Turquoise altitude; and Third Tier, which includes all post-Turquoise levels of development (Indigo, Violet, Ultraviolet, and Clear Light).

THIRD TRIAD See TRIADS

Third world debt - The total external deficit of LDCs. This became extremely large in the 1980s due to events emanating from the oil price increases of the 1970s.

Third World. See YETSIRAH

Thirteen Angels, The —in his apocalyptic

Thirteen of the principal Upanishads are: Aitareya, Kaushitaki, Kena, Taittiriya, Maitri, Katha, Brihadaranyaka, Prasna, Mundaka, Mandukya, Isa, Chhandogya, and Svetasvatara.

Thirteen Principles ::: Statement of classical Jewish outlook by Maimonides.

Thirteen Today, popularly considered unlucky, and a great number of superstitions have come to be associated with it; in the numerical scale of 12, 13 begins a new duodecad. In popular Occidental belief, 13 seems regarded as being one too many, 12 being a complete number; and reference is made in Christian story to the 13 present at the “Last Supper,” one being the alleged traitor Judas. However, there is no ancient basis for this negative view.

THIRTIES

This allegory describes the descent of the manasaputras during the third root-race: a high intelligence able to wing its way in the celestial realms entering man’s constitution and awakening the faculty enabling him to understand and to recite “the Law” as imbodied in the highest divinities to and for the human species.

This angel of death was most likely Kezef, as

This art, this artifice are her only stock.

This augmented matrix essentially combines the two known matrices in the matrix equation that is equivalent to the system of linear equations, by simply writing the 2 matrices side by side and considered as one matrix.

This avoids the need to calculate all n powers of the values of x, which may help in reducing the number of steps in calculations (elementary operations), which is of the order n rather than n2.

This bears out the frequent citation of Camael in

This body of ours is a symbol of our real bemc

This book has been composed in Adobe Garamond Pro with Myriad Display

This book represents more than twelve years of effort. Donald Lopez initiated the project with the assistance of several of his graduate students at the University of Michigan, many of whom have now gone on to receive their degrees and be appointed to university positions. Around that time, Robert Buswell asked Lopez to serve as one of the editors of his two-volume Encyclopedia of Buddhism (New York: Macmillan Reference, 2004). When that project was completed, Lopez invited Buswell to join him as coauthor of the dictionary project, an offer he enthusiastically accepted, bringing with him his own team of graduate students from UCLA. In dividing up responsibilities for the dictionary, Buswell took principal charge of entries on mainstream Buddhist concepts, Indian abhidharma, and East Asian Buddhism; Lopez took principal charge of entries on MahAyAna Buddhism in India, Buddhist tantra, and Tibetan Buddhism. Once drafts of the respective sections were complete, we exchanged files to review each other's sections. Over the last seven years, we were in touch almost daily on one or another aspect of the project as we expanded upon and edited each other's drafts, making this a collaborative project in the best sense of the term. Graduate students at both the University of Michigan and UCLA assisted in gathering materials for the dictionary, preparing initial drafts, and tracing the multiple cross-references to Asian language terms. This project would have been impossible without their unstinting assistance and extraordinary commitment; we are grateful to each of them. Those graduate students and colleagues who made particularly extensive contributions to the dictionary are listed on the title page.

This can't happen {can't happen}

This carefully calibrated survey is attributed to the Hebrew sage, Rab Chanina (Kahana), of the

This categorical necessity or obligation is regarded by the moralists in question as something peculiar. It is not to be identified with physical, causal, or metaphysical necessity. It is compatible with and even requires freedom to do otherwise. It is a "moral" necessity. "Duty", says Kant, "is the necessity of acting from resepect for the (moral) law." It is a unique and indefinable kind of necessity, and the relational structure which is involved cannot be explained in any other terms, it must be intuited to be understood (T. Reid, Sidgwick, W. D. Ross). See Ethics, Value, Sanctions. -- W.K.F.

This condition of human consciousness differs from the devachanic state. As used above, akasic samadhi was applied to those individuals dying by accident who on earth had been of unusually pure character and life. It is a temporary condition, equivalent to an automatic reproduction in the victim’s consciousness of the beautiful and holy thoughts that the person had had during incarnated life; in fact, a sort of preliminary to the devachanic state. Such dream state immediately succeeds the first condition of absolute unconsciousness which the shock of death brings to all human beings, good, bad, or indifferent. In the above cases there is no conscious kama-lokic experience whatsoever, because the shock of death has brought about the paralysis of all the lower parts of the human constitution. Only adumbrations of the consciousness of the buddhi and atman, with the most spiritual portion of manas are then active (ML 131). In certain cases the condition of samadhi in the akasic portions of the human constitution may last until what would have been the natural life term on earth is completed; and then these individuals glide into the devachanic state.

This contrast is an exoteric rather than an esoteric one. It is a recognition of the fact that the religion of Gautama Buddha has separated into two general paths of action; but both the Hinayana and the Mahayana are recognized because known to possess each one its own particular value in training. The combination of the two is what one might call the esoteric path. The Hinayana is that portion of the esoteric path in which the mystic traveler takes the lower passional and elemental sides of himself into strict discipline and self-control, the while following certain simple rules of day-to-day procedure; whereas the Mahayana aspect includes rather the training of the spiritual, intellectual, and higher psychic parts of the human constitution, such as is brought about by a profound study of philosophy, of the truths of nature, the mystical side of religion, and the higher parts of kosmic philosophy — all these collected together around the heart of the Mahayana which is mystical study and aspiration.

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

This definition would make logical syntax coincide with Hilbertian proof theory (q.v.), and in fact the adjectives syntactical, metalogical, metamathematical are used nearly interchangeably. Carnap, however, introduces many topics not considered by Hilbert, and further treats not only the syntax of particular languages but also general syntax, i.e., syntax relating to all languages in general or to all languages of a given kind.

This descent, this working is not without Us possibility of cala- mitous fall and danger. If the human mind or the vital desire seizes hold on the descending force and tries to use it according to its own limited and erring ideas or flawed and egoistic impulses,

This descent of the ray tip into, and selection of, suitable earth of matter, has been the basis of all the various methods of procreation. The process began in the huge ovoid form of the ethereal first root-race by simple division of this human cell, as the embryo today repeats in beginning its rapid review of racial records. “One infinitesimal cell, out of millions of others at work in the formation of an organism, determining alone and unaided, by means of constant segmentation and multiplication, the correct image of the future man (or animal) in its physical, mental, and psychic characteristics. . . . those germinal cells do not have their genesis at all in the body of the individual, but proceed directly from the ancestral germinal cell passed from father to son through long generations” (SD 1:223n). See also HEREDITY; PROCREATION; REPRODUCTION

This divinisation of the nature tof which we speak is a meta- morphosis, not a mere growth into some kind of super-humanity, but a change from the falsehood of our ignorant nature into the truth of God-nature. The mental or vital demL-God, the Asura,

This done, the system proceeds to the perfect quieting of the restless min d and its elevation to a higher plane through con- centration of mental force by the sucwrssivc stages which lead to

This dynamic and orderly character of the universe is due to Reason and the vital force. As the Ch'eng brothers (I-ch'uan, 1033-1077, and Min-tao, 1032-1086) said, "All things have the same Reason in them." Thus, Reason combines the Many into One, while the vital force differentiates the One into the Many, each with its own "determinate nature." The two principles, however, are not to be sharply contrasted, for neither is independent of the other. Reason operates through, and is embodied in, the vital force. It is this cooperative functioning of theirs that makes the universe a cosmos, a harmonious system of order and sequence. "Centrality is the order of the universe and harmony is its unalterable law." As such the cosmos is a moral order. This is the main reason why the greatest of the Neo-Confucians, Chu Hsi (1130-1200) said that "the Great Ultimate is nothing but the Reason of ultimate goodness."

This entranced state is cultivated in modern spiritualism as a means of inviting spirit-control and of gaining special knowledge. However, the very relation of the seven human principles infallibly and necessarily prevents pure spirit from directly contacting physical matter. In the complete living man on earth, his spiritual nature — buddhi — is above, within, or beyond his higher mind (higher manas) yet can only act downwards through it. The spiritual does not directly contact or act through the lower mind and emotions (kama-manas). After death, the higher triad (atma-buddhi-manas) separates from the lower quaternary and ascends to its own realms, entirely beyond the reach of the personal man that was. Mediumship, moreover, is a negation of conscious selfhood and a reversal of natural evolutionary growth, whereby the reincarnating ego involved in material existence comes forth, step by step, taking positive, conscious control of its body, mind, and emotions. Our racial evolution reached the depths of materiality in Atlantean times, and therefrom made the turn onto the ascending arc. Hence, our future progress consists, not in trying further to materialize spirit, but in progressively spiritualizing matter.

This expansion is finite when n is a non-negative integer. (Or in the trivial case when either x or y is zero.)

This extension of the traditional reductions of the syllogistic moods is due to Christine Ladd Franklin. She, however, stated the matter within the algebra of classes (see logic, formal, § 7), taking the three terms of the syllogism as classes. From this point of view the three propositions of an antilogism appear as follows: m ∩ −p = Λ, s ∩ −p ≠ Λ. -- A.C.

This “fact” was “proved after infinite research,”

This first Sephirah contains involved within itself all the other nine Sephiroth, which it proceeds in regular serial order to emanate forth. It is considered in the Qabbalah as a sexless yet androgynous potency. Kether is original spiritual Light in comparison with divine Darkness or the absolute Light of ’eyn soph, this divine Darkness being beyond human conception and hence termed the Concealed of the Concealed — a title also applicable to Kether itself. Being the oldest or first of the Sephiroth it is termed the Most Holy Ancient One (‘Attiqa’ Qaddisha’), the Ancient of Days (‘Attiq Yomin), and the White Head (Reisha’ Hiwwara’) as containing within itself all colors. As head of the Sephirothal Tree, Kether is termed the Great Aspect, Macroprosopus, or Long Face (’Arich ’Anpin) as it contains all the attributes of the other nine Sephiroth. Its Divine Name is ’Ehyeh (I am), the first manifested existence or cosmic being. Applied to man, Kether is represented by the head. Its first emanation became the second Sephirah, Hochmah.

This free-loving quartet constituted a kind of composite Jewish equivalent of the Sidonian

This great system is worthy of being enumerated among the outpourings of the ancient wisdom and may be said to have been the religion of the Roman world under the early empire. Even Christian sectarianism admits that paganism reached one of its great heights of ethical idealism under the Stoics; and it has reverberated in wave after wave through succeeding ages down to the transcendentalism and “new thought” of our times.

This habit of fixed recurrence gives a great force for any illness to persist, as the body consciousness expects the recurrence and the expectation helps it to come.

This idea is analogous to the Hindu inbreathing and outbreathing of Brahma.

This inertia has to be cured by putting it into contact %vith the right forces from above.

This inner self once awoke opens in its turn to our true real eternal self. It opens inw-ardly to the soul, called in the language of this yoga the psychic being which supports our successive births and at each birth assumes a new mind, life and body.

This inward movement takes place in many difTercnt ways and there is sometimes a complex experience combining all the signs of the complete plunge. There is a sense of going in or deep down, a feeling of the movement towards inner depths ; there is often a stillness, a pleasant numbness, a stiffness of the hmhs.

This is a long, subtle and persistent process. The incarnating

This is because its very nature is knowledge ::: it has not to acquire knowledge but possesses it in itS own right ; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper per- ception, from intuition to intuition, from illumination to utter end boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights it must be in its very nature essentially free from ignorance and error ::: it starts from truth and light and moves always in troth and light. As its know- ledge is always true, so too its will is always true ; it does not fumble in its handling of things or stumble in its paces. In the

This is because our original being is the absolute in full possession of its infinite and illimitable self-consciousness and self-power; a self-possession whose other name is self-delight. And in proportion as the relative touches upon that self-possession, it moves towards satisfaction, touches delight.
   Ref: CWSA Vol. 21-22, Page: 99


This is indeed one of the three forces — power, wealth, sex — that have the strongest attraction for the human ego and the

This isomorphism between the algebra of classes and the indicated part of the functional calculus of first order can be taken as representing a parallelism of meaning. In fact, the meanings become identical if we wish to construe the functional calculus in extension, (see the article propositional function); or, inversely, if we wish to construe the algebra of classes in intension, instead of the usual construction.

This is perhaps the only instance in angelology

This is quite apart from the well-known danger of actually hostile beings whose sole purpose is to create confusion, falsehood, corruption of the sadhana and disastrous unspiritual error.

This is the Diwne seen around us and on our own physical plane. But he may reveal himself above. We see or feel him as a high-lifted Presence, a great infinite of Ananda above us,

This is the Egyptian symbol of time and eternity, and of ever-recurring cycles: of birth and death, manvantara and pralaya, to which the universe and every entity within it are subject. In theosophy it symbolizes further the six forces or powers of nature, the six cosmic planes, principles, etc., all synthesized by the seventh, or central point within the star.

This is the fint step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consdousness and acquire the foundation for a perfect freedom and self-masterj'.

This is the sign of the consciousness retiring from the body inwards under the pressure of a force from above, — that pres- sure stabilising the body into an immobile support of the inner

This is the transcendental, universal and individual Brahman, Lord, Continent and Indwelling Spirit, which is the object of all knowledge. Its realisation is the condition of perfection and the way of Immortality.
   Ref: CWSA Vol. 17, Page: 30


This is the true attitude and only those who can take and keep it, preserve a faith unshaken by disappointments and difficulties and shall pass through the ordeal to the supreme vic- tory and the great transmutation.

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

This is why a person has less weight on the moon, not so much because some parts of us are "gone", but because the moon exerts less gravity. While a person, or anything else, would have exactly the same mass on Earth as it has on the moon. (Or anywhere else, for that matter.)

This law applies universally to solar systems, planets, human beings, atoms, etc. The reincarnating ego is born and dies on each of the successive planes of existence through which it descends from spiritual realms to be reborn again on earth. The same rhythmic motion reversed spells death here, with the same repeated births and deaths on its ascending journey to its spiritual home.

This legend of the enormous height attained by the fig tree under which the Buddha obtained enlightenment, illustrates how soon the spiritual vision of the real meaning of the bodhi tree became involved in mythologic wonder.

This”little hillock” divinely ordained for the manifestation of the Life Divine must be nourished, protected, felt and ultimately realized as a conscious being and through the sincerity, prayer and efforts of souls attuned to her infinite possiblity of perfection, saved from the destruction and devastation man has wreaked upon her.

This loss of the soul cannot ensue as long as even one spiritual aspiration remains functionally active. When not one single, quivering aspiration spiritward remains, the soul is lost for that manvantara; its essence, as it were, is inverted, and its tendency is downwards into avichi where, depending upon the power over nature acquired by the soul, circumstances may bring about an almost immediate annihilation of it or, perhaps, a manvantara of avichi-nirvana, a fearful state indeed, contrasted with the wondrous nirvana of the dhyani-chohans.

This may be called the dhyana of liberation, as it frees the mind from slavery to the mechanical process of thinking and allows it to think or not to think, as it pleases and when it pleases, or to choose Its own thoughts or else to go beyond thought to

This may be generalized by arbitrarily taking n different truth-values, t1, t2, . . . , tm, f1, f2, . . . , fn-m, of which the first m are called designated values -- and then setting up truth tables (in terms of these n truth-values) for a set of connectives, which usually includes connectives notationally the game as the fundamental connectives of the classical calculus, and may also include others. A formula constructed out of these connectives and variables is then called a tautology if it has a designated value for each possible assignment of truth-values to the variables, and the theorems of the n-valued propositional calculus are to coincide with the tautologies.

This movement as it proceeds opens up the six centres of the subtle nervous system and by the opening one escapes from the limitations of the surface consciousness bound to the gross body and great ranges of experiences proper to the subliminal self, mental, vitalj subtle physical, are shown to the sadhaka. When the Kundalini meets the higher Consciousness as it ascends through the summit of the head, there is an opening of the higher superconscient reaches above the normal mind. It is by ascend- ing through these in our consciousness and receiring a descent of their energies that it is possible ultimately to reach the Super- mind. This is the method of the Tantra. In our Yoga it is not necessary to go through the sysiemaihed method. It takes place spontaneously according to the need by the force of the aspira- tion. As soon as (here is an openmg the Divine Power descends and conducts the necessary working, does what is needed, each thing in its time and the Consciousness begins to be bom

This name is a mystical term implying — but without giving it — that among all the various names that might be given to the universal spiritual hierarch there is always one which is the highest and closest in descriptive power to the divine essence. From this idea flowed the logical deduction that if one could understand the divine essence sufficiently to realize what this best name for it might be, such knowledge de facto signified that the knower thereafter could wield a mighty spiritual power — because to understand the divine essence would signify that the understander already was an adept of the highest degree. All countries and peoples have believed that if one could give the exact and proper name to spiritual things, one could control them — a thought which has real occultism back of it, but which nevertheless has to be properly understood.

This new dictionary seeks to address the needs of this present age. For the great majority of scholars of Buddhism, who do not command all of the major Buddhist languages, this reference book provides a repository of many of the most important terms used across the traditions, and their rendering in several Buddhist languages. For the college professor who teaches "Introduction to Buddhism" every year, requiring one to venture beyond one's particular area of geographical and doctrinal expertise, it provides descriptions of many of the important figures and texts in the major traditions. For the student of Buddhism, whether inside or outside the classroom, it offers information on many fundamental doctrines and practices of the various traditions of the religion. This dictionary is based primarily on six Buddhist languages and their traditions: Sanskrit, PAli, Tibetan, Chinese, Japanese, and Korean. Also included, although appearing much less frequently, are terms and proper names in vernacular Burmese, Lao, Mongolian, Sinhalese, Thai, and Vietnamese. The majority of entries fall into three categories: the terminology of Buddhist doctrine and practice, the texts in which those teachings are set forth, and the persons (both human and divine) who wrote those texts or appear in their pages. In addition, there are entries on important places-including monasteries and sacred mountains-as well as on the major schools and sects of the various Buddhist traditions. The vast majority of the main entries are in their original language, although cross-references are sometimes provided to a common English rendering. Unlike many terminological dictionaries, which merely provide a brief listing of meanings with perhaps some of the equivalencies in various Buddhist languages, this work seeks to function as an encyclopedic dictionary. The main entries offer a short essay on the extended meaning and significance of the terms covered, typically in the range of two hundred to six hundred words, but sometimes substantially longer. To offer further assistance in understanding a term or tracing related concepts, an extensive set of internal cross-references (marked in small capital letters) guides the reader to related entries throughout the dictionary. But even with over a million words and five thousand entries, we constantly had to make difficult choices about what to include and how much to say. Given the long history and vast geographical scope of the Buddhist traditions, it is difficult to imagine any dictionary ever being truly comprehensive. Authors also write about what they know (or would like to know); so inevitably the dictionary reflects our own areas of scholarly expertise, academic interests, and judgments about what readers need to learn about the various Buddhist traditions.

This opening is a throwing wide of all the nature on ail its levels and in all its parts to receive into itself without limits the greater divine Consciousness which is there already above and behind and englobing this mortal half-conscious existence.

This opposition has been permitted from of old not merely as a test or ordeal, but as a compulsion on us to seek a greater strength, a more perfect self-knowledge, an intenser purity and force of aspiration, a faith that nothing can crush, a more power- ful descent of the Divine Grace.

This opposition of natural sciences (Naturwissenschaften) and cultural or socio-historical sciences (Geistestvtssenschaften) is characteristic of idealistic philosophies of history, especially of the modern German variety. See Max Weber, Gesamm. Aufrätze z. Sozio u. Sozialpolitik, 1922; W. Windelband, Geschichte u. Naturwissenschaft, 1894; H. Rickert, Die Grenzen d. Naturwiss. Begriffsbildung, eine logische Einleitung i. d. histor. Wissenschaften, 1899; Dilthey (q.v.); E. Troeltsch, Der Histortsmus u. s. Probleme, 1922; E. Spranger, Die Grundlagen d. Geschichteswissensch., 1905.

This "postulate" has resisted proof for many centuries before consideration is given to the possibility that it is simply not necessarily true. This leads to the development of non-Euclidean geometry, while the familiar geometry in which the fifth postulate is true is known as Euclidean Geometry. It should be noted that we now know of the parallel postulate's independence from the other postulates, that is, the parallel postulate cannot be proven from the four other postulates. In that sense, the parallel postulate of Euclid is more of an axiom for a particular geometric system.

This preliminary is of supreme importance ; without it the course of the rest of the Rajayoga is likely to be troubled, marred and full of unexpected mental, moral and physical perils. This moral purification is divided in the established system under two heads, five yamas and five niyamas. The first are rules of moral self- control in conduct such as truth-speaking, abstinence from injury or killing, from theft, etc., but in reality these must be regarded as merely certain main indications of the general need of moral self-control and purity, Ywna Is, more largely, any self-discipline by which the rajasic egoism and its passions and desires in the human being are conquered and quieted into perfect cessation.

This primary, ultimate and eternal Existence, as seen by the Vedantins, is not merely bare existence, or a conscious existence whose consciousness is crude force or power; it is a conscious existence the very term of whose being, the very term of whose consciousness is bliss.
   Ref: CWSA Vol. 21-22, Page: 1025


This "problem" is now a theorem, having been proven in the 20th century. It was one of the first mathematical theorems to be proven by using a computer. The mathematicians essentially divided the problem into a number of cases (thousands, nonetheless a limited number) so that four colours was checked to be sufficient with each of these cases. The nature of the method of proof means that it was as controversial when it was published as it is now, due mainly to objection by some that such proofs essentially cannot be checked by a human.

This process is facilitated by the choice of prerogative, or, if possible, of solitary instances in which the investigated data are comparatively isolated and unadulterated. But under the most favorable conditions inquiry must be a cautious, laborious, plodding, step by step affair, and results can never be more than provisional because of the possibility of undiscovered negative instances.

This process of nature is applied to humanity (SD 1:159): its peregrinations through the first three rounds is likened to a series of imbodiments through the caterpillar and chrysalis stages; only during the fourth round does mankind attain its first status of true humanity, more particularly during the latter part of the third root-race when human mind is enlightened by the manasaputras.

This profound system of philosophy traces all things back to an original cosmic fountain or identical source, as seeds from the world tree, out of which has grown the theosophical concept of universal brotherhood.

This rebuilding of the notion of creature permits St. Thomas also to analyze the problems that Averroism was making more and more prominent. Philosophical truth was discovered by the Greeks and the Arabians neither completely nor adequately nor without error. What the Christian thinker must do in their presence is not to divide his allegiance between them and Christianity, but to discover the meaning of reason and the conditions of true thinking. That discovery will enable him to learn from the Greeks without also learning their errors; and it would thus show him the possibility of the harmony between reason and revelation. He must learn to be a philosopher, to discover the philosopher within the Christian man, in order to meet philosophers. In exploring the meaning of a creature, St. Thomas was building a philosophy which permitted his contemporaries (at least, if they listened to him) to free themselves from the old eternalistic and rigid world of the Greeks and to free their thinking, therefore, from the antinomies which this world could raise up for them. In the harmony of faith and reason which St. Thomas defended against Averroism, we must see the culminating point of his activity. For such a harmony meant ultimately not only a judicious and synthetic diagnosis of Greek philosophy, as well as a synthetic incorporation of Greek ideas in Christian thought, it meant also the final vindication of the humanism and the naturalism of Thomistic philosophy. The expression and the defense of this Christian humanism constitute one of St. Thomas' most enduring contributions to European thought. -- A.C.P.

This removes the temporary account from your balance sheet and returns it to the expense account for the new financial year.

This representation does not reproduce faithfully all particulars of the traditional account. The fact is that the traditional doctrine, having grown up from various sources and under an inadequate formal analysis, is not altogether what seems to be the best representation, and simply note the four following points of divergence: We have defined the connectives ⊃x and ∧x in terms of universal and existential quantification, whereas the traditional account might be thought to be more closely reproduced if they were taken as primitive notations. (It would, however, not be difficult to reformulate the functional calculus of first order so that these connectives would be primitive and the usual quantifiers defined in terms of them.) The traditional account associates the negation in E and O with the copula (q. v.), whereas the negation symbol is here prefixed to the sub-formula P(x). (Notice that this sub-formula represents ambiguously a proposition and that, in fact, the notation of the functional calculus of first order provides for applying negation only to propositions.) The traditional account includes under A and E respectively, also (propositions denoted by) P(A) and ∼P(A), where A is an individual constant. These singular propositions are ignored in our account of opposition and immediate inference, but will appear in § 5 as giving variant forms of certain syllogisms. Some aspects of the traditional account require that A and E be represented as we have here, others that they be represented by     [(Ex)S(x)][S(x) ⊃x P(x)]   and   [(Ex)S(x)][S(x) ⊃x ∼P(x)]     respectively. The question concerning the choice between these two interpretations is known as the problem of existential import of propositions. We prefer to introduce (Ex)S(x) as a separate premiss at those places where it is required. Given a fixed subject S and a fixed predicate P, we have, according to the square of opposition, that A and O are contradictory, E and I are contradictory, A and E are contrary, I and O are subcontrary, A and I are subaltern, E and O are subaltern. The two propositions in a contradictory pair cannot be both true and cannot be both false (one is the exact negation of the other). The two propositions in a subaltern pair are so related that the first one, together with the premiss (Ex)S(x), implies the second (subalternation). Under the premiss (Ex)S(x), the contrary pair, A, E, cannot be both true, and the subcontrary pair, I, O, cannot be both false.

This represents four stages of evolution: a monad, a dual creative force or duad, the world of forms, and the world of complete and concrete manifestation. This arrangement of dots enables one to deduce any of the numbers from 1 to 10. It was held in such high esteem by the Pythagoreans that their most binding oath was made upon the Tetraktys. “it has a very mystic and varied signification . . . First of all it is Unity, or the ‘One’ under four different aspects; then it is the fundamental number Four, the Tetrad containing the Decad, or Ten, the number of perfection; finally it signifies the primeval Triad (or Triangle) merged in the divine Monad. . . . The mystic Decad, the resultant of the Tetraktys, or the 1 + 2 + 3 + 4 = 10, is a way of expressing this idea. The One is the impersonal principle ‘God’; the Two, matter; the Three, combining Monad and Duad and partaking of the nature of both, is the phenomenal world; the Tetrad, or form of perfection, expresses the emptiness of all; and the Decad, or sum of all, involves the entire Kosmos” (TG 326).

This roster provides some of the most important numerical lists used in the Buddhist traditions. Generally, we include the equivalencies only in Sanskrit, Tibetan, and Chinese, since in most cases these will be adequate to trace the terms back to the relevant entries in the dictionary. In instances where there are several variations of a list, we seek to provide only one common form. In addition, the various languages often provide different interpretations of a particular term, making it difficult to provide a single English translation. For ease in tracing terms back to their main dictionary entries, the numeric elements in the foreign-language names of each list have not been provided; the exceptions are those lists in which numerals are included in the main dictionary entries (for example, dasabhumi).

Thissa Zedi. A pagoda located on a small hill named Hkamin-wei in the southern Sagaing Range in Upper Burma (Myanmar). It was built in 1108 CE by the king of PAGAN, Kyansittha (r. 1084-1112), in fulfillment of an oath (Burmese, thissa; P. sacca) he made while still a soldier (Burmese, sit-tha). The similarity of these two words has led to this pagoda receiving several names, viz., Thissa Zedi (Pagoda of the Oath), Sittha Hpaya (Pagoda of the Soldier), and Thissa-hpaya Zedi (a spoonerism based on "Sit-tha Hpaya" meaning, again, Pagoda of the Oath).

This seems to be another or new interpretation of Catholic doctrine on the subject.

This serpent is often mythologically represented as also having a thousand heads, referring to the thousand main divisions of abstract time into which pralaya or manvantara can be divided; and as supporting, after giving birth to them by emanation, the seven lokas and seven talas out of which the manifested hierarchies of the universe are formed during cosmic manvantara. See also ANANTA-SESHA

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

This subnormal state may result from self-psychologization or from the hypnotic or psychological influence of another person; the person may be the unconscious victim of primitive nature forces; or he may be controlled by some disembodied human elementary, as sometimes happens in cases of mediumship. In any one of the above unconscious “absences,” no memory of the experience is self-consciously retained afterwards.

This suggests the beginning of a simple hierarchy of types (see Logic, formal, § 6), but actually is not so, because no "third intentions" were separated out or distinguished from second. Thus the general concept of class is a second intention, although some particular classes may also be second intentions.

This symbol can be traced “from our modern cathedrals down to the Temple of Solomon, to the Egyptian Karnac, 1600 BC. The Thebans find it in the oldest Coptic records of symbols preserved on tablets of stone and recognize it, varying its multitudinous forms with every epoch, every people, creed or worship. It is a Rosicrucian symbol, one of the most ancient and the most mysterious. As the Egyptian Crux ansata, crossor crossthat travelled from India, where it was considered as belonging to the Indian symbolism of the most early ages, its lines and curves could be suited to answer the purpose of many symbols in every age and fitted for every worship” (Some Unpublished Letters of Blavatsky 153-5).

This system contrasts with those of Spinoza and Leibnitz, Spinoza accentuating the monistic view and Leibnitz regarding Descartes’s two substances as aspects of the One Substance (SD 1:628-9). It is stated, furthermore, that a combination of Spinoza with Leibnitz would give the essence of theosophical philosophy, according to which the universe, though essentially a unity, appears as a plurality of monads, manifesting under the dual — yet essentially illusory — aspects of spirit and matter. There is therefore no essential difference between spirit and matter, these being but mutually contrasted aspects of the one underlying and all-pervading substance.

This tale, like so many mythic stories, is an allegoric history of the early races of mankind, featuring their successive development of distinctive qualities and intelligence. Many myths feature the slaying of a dragon or serpent of wisdom to obtain a treasure of gold (wisdom), which in many cases carries with it a curse, indicating the need for discrimination in its use.

This teaching is in all the religions of the world, expressing the law of our higher nature, which is love and harmony, as contrasted with the law of our lower nature, which makes for personal separateness and sets the individual at variance with his neighbor. Its realization in thought and conduct is an indispensable requisite to attainment on the path of wisdom and liberation. The following are selected from many similar teachings:

This teaching refers to the contest between the older formative or building gods who made the “senseless” humanity, and the informing or intellectual gods who kindled the spark of consciousness and moral sense in them, as symbolized in the myth of Prometheus. When spirit becomes linked with matter, matter is at first preponderant and death prevails; but when the broken harmony becomes reestablished, mankind will become again free. “When man understands that ‘Deus non fecit mortem’ (Sap. I, 13), but that man has created it himself, he will re-become the Prometheus before his Fall” (SD 2:422).

This tendency to irrational sadness and despondency and these imaginations, fears and perverse reasonings — always repeating, if you will take careful notice, the same movements, ideas and feelings and even the same language and phrases like a machine

This tenn inner is used in l«o different senses. Sometimes it denotes the consciousness behind the veil of the outer being, the mental or vital or physical within, which is in direct touch with the universal mind, the universal life-forces, universal phy- sical forces. Sometimes, on the other hand, we mean an inmost mental, vital, phyucal, more specifically called the true mind, the true vital, the true physical consciousness which is nearer to the soul and can most easily and directly respond to the

This time, for sure! "exclamation" Ritual affirmation frequently uttered during protracted {debugging} sessions involving numerous small obstacles (e.g. attempts to bring up a {UUCP} connection). For the proper effect, this must be uttered in a fruity imitation of Bullwinkle J. Moose. Also heard: "Hey, Rocky! Watch me pull a rabbit out of my hat!" The {canonical} response is, of course, "But that trick *never* works!" See {hacker humour}. [{Jargon File}] (1995-09-27)

This time, for sure! ::: (exclamation) Ritual affirmation frequently uttered during protracted debugging sessions involving numerous small obstacles (e.g. attempts to bring up a UUCP connection). For the proper effect, this must be uttered in a fruity imitation of Bullwinkle J. Moose.Also heard: Hey, Rocky! Watch me pull a rabbit out of my hat! The canonical response is, of course, But that trick *never* works!See hacker humour.[Jargon File] (1995-09-27)

This use of nominal definition (including contextual definition -- see the article Incomplete symbol) in connection with a logistic system is extraneous to the system in the sense that it may theoretically be dispensed with, and all formulas written in full. Practically, however, it may be necessary for the sake of brevity or perspicuity, or for facility in formal work.

This When translating the Sanskrit idam, used of the manifested kosmos, in contradistinction to that (Sanskrit tat, tad).

This "widespread instinctive conviction" in the order of nature, without its theological implications, became the basis and primary article of faith of modern natural science, whose aim is to express this rationality of nature as far as possible by the laws of natural science. Cf. Whitehead, Science and the Modern World, p. 5ff). Opposed to chaos, disorder, absence of law, irrationality. -- L-M.H.

This word is a way of expressing the kosmic life in all its seven, ten, or twelvefold divisions, each letter of the seven referring to one of the kosmic principles or elements. Their union into a single term calls attention to kosmic unity. It is a representation for the six manifested and the one unmanifested, thus making the mystic seven principle-elements of our home universe. Oeaohoo the Younger is the reflection or mirroring on a lower plane of the universal unity; and therefore Oeaohoo the Younger is, strictly speaking, the Logos considered as a triad and thus really comprising the First or unmanifest, the Second or partially manifest, and the creative, manifest, or Third Logoi.

This would be a good place also to speak of the unwavering interest, devotion, and faith in my

This would be the source of that wanting to get back to some- thing interesting and enthralling which accompanies the desire to fall into sleep. But this must not be encouraged in waking hours, it should be kept for hours set apart for sleep where it gets its natural field, Othenvisc there may be an unbalancing, a tendency to live more and too much in the visions of the supraphysical realms and a decrease of the hold on outer realities.

This Yoga implies not only the realisation of God, but an entire consecration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of a divine work.
   Ref: CWSA Vol. 35, Page: 540


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.


TERMS ANYWHERE

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

1. Anything whatever; any part. 2. A cypher, zero. Aught.

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

1. The expenditure of something, such as time or labour, necessary for the attainment of a goal. Also fig. **2. The price paid or required for acquiring, producing, or maintaining something, usually measured in money, time, or energy; expense or expenditure; outlay. 3. **Suffering or sacrifice; loss; penalty.

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

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

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

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

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

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

"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

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

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.

accord ::: agreement or harmonious correspondence of things or their properties, as of colours or tints. Of sounds: Agreement in pitch and tone; harmony.

accountable ::: subject to the obligation to report, explain, or justify something; answerable, responsible.

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

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

"A cosmos or universe is always a harmony, otherwise it could not exist, it would fly to pieces. But as there are musical harmonies which are built out of discords partly or even predominantly, so this universe (the material) is disharmonious in its separate elements — the individual elements are at discord with each other to a large extent; it is only owing to the sustaining Divine Will behind that the whole is still a harmony to those who look at it with the cosmic vision. But it is a harmony in evolution in progress — that is, all is combined to strive towards a goal which is not yet reached, and the object of our yoga is to hasten the arrival to this goal. When it is reached, there will be a harmony of harmonies substituted for the present harmony built up on discords. This is the explanation of the present appearance of things.” Letters on Yoga

action ::: 1. The process or condition of acting or doing (in the widest sense), the exertion of energy, influence, power or force. 2. A way or manner of moving. 3. A thing done, a deed**. action"s, actions, self-action.

"Action is a resultant of the energy of the being, but this energy is not of one sole kind; the Consciousness-Force of the Spirit manifests itself in many kinds of energies: there are inner activities of mind, activities of life, of desire, passion, impulse, character, activities of the senses and the body, a pursuit of truth and knowledge, a pursuit of beauty, a pursuit of ethical good or evil, a pursuit of power, love, joy, happiness, fortune, success, pleasure, life-satisfactions of all kinds, life-enlargement, a pursuit of individual or collective objects, a pursuit of the health, strength, capacity, satisfaction of the body.” The Life Divine*

adept ::: one who is completely versed (in something); thoroughly proficient; well-skilled; expert. adepts.

"A divine Force is at work and will choose at each moment what has to be done or has not to be done, what has to be momentarily or permanently taken up, momentarily or permanently abandoned. For provided we do not substitute for that our desire or our ego, and to that end the soul must be always awake, always on guard, alive to the divine guidance, resistant to the undivine misleading from within or without us, that Force is sufficient and alone competent and she will lead us to the fulfilment along ways and by means too large, too inward, too complex for the mind to follow, much less to dictate. It is an arduous and difficult and dangerous way, but there is none other.” The Synthesis of Yoga

"A divine life must be first and foremost an inner life; for since the outward must be the expression of what is within, there can be no divinity in the outer existence if there is not the divinisation of the inner being.” The Life Divine*

adj. 1. Rousing (something) or being aroused, as if from sleep. n. awakenings. 2. Recognitions, realizations, or coming into awareness of things.

adjunct ::: joined or added (to anything); connected, annexed; subordinate in position, function, character, or essence. adjuncts.

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

adoration ::: 1. The act of paying honour, as to a divine being; worship. 2. Reverent homage. 3. Fervent and devoted love. **adoration"s.*Sri Aurobindo: "Especially in love for the Divine or for one whom one feels to be divine, the Bhakta feels an intense reverence for the Loved, a sense of something of immense greatness, beauty or value and for himself a strong impression of his own comparative unworthiness and a passionate desire to grow into likeness with that which one adores.” Letters on Yoga*

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

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

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

affair ::: a thing that concerns any one; a concern, a matter.

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

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

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

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

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

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

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

"All birds of that region are relatives. But this is the bird of eternal Ananda, while the Hippogriff is the divinised Thought and the Bird of Fire is the Agni-bird, psychic and tapas. All that however is to mentalise too much and mentalising always takes most of the life out of spiritual things. That is why I say it can be seen but nothing said about it.” ::: "The question was: ‘In the mystical region, is the dragon bird any relation of your Bird of Fire with ‘gold-white wings" or your Hippogriff with ‘face lustred, pale-blue-lined"? And why do you write: ‘What to say about him? One can only see"?” Letters on Savitri

"All change must come from within with the felt or the secret support of the Divine Power; it is only by one"s own inner opening to that that one can receive help, not by mental, vital or physical contact with others.” Letters on Yoga

"All disease is a means towards some new joy of health, all evil & pain a tuning of Nature for some more intense bliss & good, all death an opening on widest immortality. Why and how this should be so, is God"s secret which only the soul purified of egoism can penetrate.” Essays Divine and Human

"All ethics is a construction of good in a Nature which has been smitten with evil by the powers of darkness born of the Ignorance, . . . .” The Life Divine

::: "All energies put into activity — thought, speech, feeling, act — go to constitute Karma. These things help to develop the nature in one direction or another, and the nature and its actions and reactions produce their consequences inward and outward: they also act on others and create movements in the general sum of forces which can return upon oneself sooner or later. Thoughts unexpressed can also go out as forces and produce their effects. It is a mistake to think that a thought or will can have effect only when it is expressed in speech or act: the unspoken thought, the unexpressed will are also active energies and can produce their own vibrations, effects or reactions.” Letters on Yoga*

"All the limitlessly wise immortals desired and found the Child within us who is everywhere around us.” The Secret of the Veda

All these centres are in the middle of the body; they are supposed to be attached to the spinal cord; but in fact all these things are in the subtle body, suksma deha , though one has the feeling of their activities as if in the physical body when the consciousness is awake.” 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.

already ::: 1. Core Meaning: an adverb indicating that something has happened before now. 2. Happened in the past before a particular time, or will have happened by or before a particular time in the future. 3. Unexpectedly early.

alter ::: to make otherwise or different in some respect; to make some change in character, shape, condition, position, quantity, value, etc. without changing the thing itself for another; to modify, to change the appearance of. alters, altered, altering.

"Always keep in touch with the Divine Force. The best thing for you is to do that simply and allow it to do its own work; wherever necessary, it will take hold of the inferior energies and purify them; at other times it will empty you of them and fill you with itself. But if you let your mind take the lead and discuss and decide what is to be done, you will lose touch with the Divine Force and the lower energies will begin to act for themselves and all go into confusion and a wrong movement.” Letters on Yoga

ambrosia ("s) ::: something especially delicious or delightful to taste or smell, divinely sweet; in Classical Mythology, the food of the gods.

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

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

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

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

:::   "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 self-existent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.” The Synthesis of Yoga

:::   "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.**

**Angel of the Way *Sri Aurobindo: "Love fulfilled does not exclude knowledge, but itself brings knowledge; and the completer the knowledge, the richer the possibility of love. ‘By Bhakti" says the Lord in the Gita ‘shall a man know Me in all my extent and greatness and as I am in the principles of my being, and when he has known Me in the principles of my being, then he enters into Me." Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block; love, limited in knowledge, condemns itself in its fervour and often by its very fervour to narrowness; but love leading to perfect knowledge brings the infinite and absolute union. Such love is not inconsistent with, but rather throws itself with joy into divine works; for it loves God and is one with him in all his being, and therefore in all beings, and to work for the world is then to feel and fulfil multitudinously one"s love for God. This is the trinity of our powers, [work, knowledge, love] the union of all three in God to which we arrive when we start on our journey by the path of devotion with Love for the Angel of the Way to find in the ecstasy of the divine delight of the All-Lover"s being the fulfilment of ours, its secure home and blissful abiding-place and the centre of its universal radiation.” The Synthesis of Yoga*

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

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

"A philosophy of change?(1) But what is change? In ordinary parlance change means passage from one condition to another and that would seem to imply passage from one status to another status. The shoot changes into a tree, passes from the status of shoot to the status of tree and there it stops; man passes from the status of young man to the status of old man and the only farther change possible to him is death or dissolution of his status. So it would seem that change is not something isolated which is the sole original and eternal reality, but it is something dependent on status, and if status were non-existent, change also could not exist. For we have to ask, when you speak of change as alone real, change of what, from what, to what? Without this ‘what" change could not be. ::: —Change is evidently the change of some form or state of existence from one condition to another condition.” Essays Divine and Human

appalled ::: filled or overcome with horror, consternation, or fear, resulting in the loss of courage in the face of something dreadful.

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

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

apsaras ::: Sri Aurobindo: "The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in 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.

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

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

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

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

arrange ::: 1. To put into a specific order or relation; dispose. 2. To settle the order, manner, and circumstantial relations of (a thing to be done); to prepare or plan beforehand. arranged, arranging, self-arranged.

array ::: an orderly, often imposing arrangement or series of things displayed; an imposing series.

artificer ::: 1. One who is skilful or clever in devising ways of making things; inventor. 2. A skilful or artistic worker; craftsperson. artificers.

"Art is a living harmony and beauty that must be expressed in all the movements of existence. This manifestation of beauty and harmony is part of the Divine realisation upon earth, perhaps even its greatest part.” Questions and Answers, MCW Vol. 3.

ashes ::: 1. Bodily remains, especially after cremation or decay. 2. Fig. Ruins; esp. the residue of something destroyed; remains.

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

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

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

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

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

"A SPIRITUAL evolution, an evolution of consciousness in Matter in a constant developing self-formation till the form can reveal the indwelling Spirit, is then the keynote, the central significant motive of the terrestrial existence. This significance is concealed at the outset by the involution of the Spirit, the Divine Reality, in a dense material Inconscience; a veil of Inconscience, a veil of insensibility of Matter hides the universal Consciousness-Force which works within it, so that the Energy, which is the first form the Force of creation assumes in the physical universe, appears to be itself inconscient and yet does the works of a vast occult Intelligence.” The Life Divine

assessed ::: evaluated (a person or thing); estimated (the quality, value, or extent of), gauged or judged.

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

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

at a distance ::: far, remote from someone or something.

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

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.

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

availed ::: to be of use, value, or advantage; to have the necessary force to accomplishment something.

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

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

bar ::: n. **1. Anything that obstructs or prevents; a barrier. v. 2. To obstruct, prevent, hinder, impede. bars, barred, barring.**

barren ::: 1. Unproductive of results or gains; unprofitable. 2. Lacking vegetation, especially useful vegetation. 3. Devoid of something specified.

barrier ::: 1. Anything built or serving to bar passage. 2. Anything that restrains or obstructs progress, access. 3. A limit or boundary of any kind. barriers, barrier-breakers.

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

bathe ::: 1. To become immersed in or as if in liquid, as a bath or in other substances or elements. 2. To wash or pour over; suffuse or envelope, like sunshine. bathed, bathing.

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

bear ::: 1. To carry. Also fig. 2. To hold up, support. Also fig. 3. To have a tolerance for; endure something with tolerance and patience. 5. To possess, as a quality or characteristic; have in or on. 6. To tend in a course or direction; move; go. 7. To render; afford; give. 8. To produce by natural growth. bears, bore, borne bearing.

   "Beauty is the way in which the physical expresses the Divine – but the principle and law of Beauty is something inward and spiritual and expresses itself through the form.” *The Future Poetry

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

bee-croon ::: the soft, soothing, low murmuring sound produced by bees.

behaviour ::: 1. Manner of behaving or conducting oneself. 2. The aggregate of the responses or reactions or movements made by an organism in any situation, or the manner in which a thing acts under such circumstances. behaviour"s.

being ::: 1. The state or quality of having existence. 2. The totality of all things that exist. 3. One"s basic or essential nature; self. 4. All the qualities constituting one that exists; the essence. 5. A person; human being. 6. The Divine, the Supreme; God. Being, being"s, Being"s, beings, Beings, beings", earth-being"s, earth-beings, fragment-being, non-being, non-being"s, Non-Being, Non-Being"s, world-being"s.

Sri Aurobindo: "Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” *The Life Divine :::

   "The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” *The Life Divine

"What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being; the universe in Time and all that is apparent in it is a Becoming.” Letters on Yoga

"Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness.” The Upanishads :::

   "Our whole apparent life has only a symbolic value & is good & necessary as a becoming; but all becoming has being for its goal & fulfilment & God is the only being.” *Essays Divine and Human

"Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.” The Synthesis of Yoga*


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

beings ::: things or entities that exist, esp. things or entities that cannot be assigned to any category.

belief ::: 1. Confidence in the truth or existence of something not immediately susceptible to rigorous proof. 2. Trust or confidence, faith. 3. Something believed; an opinion or conviction. beliefs.

Question: "Sweet Mother, l don"t understand very clearly the difference between faith, belief and confidence.”

Mother: "But Sri Aurobindo has given the full explanation here. If you don"t understand, then. . . He has written ‘Faith is a feeling in the whole being." The whole being, yes. Faith, that"s the whole being at once. He says that belief is something that occurs in the head, that is purely mental; and confidence is quite different. Confidence, one can have confidence in life, trust in the Divine, trust in others, trust in one"s own destiny, that is, one has the feeling that everything is going to help him, to do what he wants to do. Faith is a certitude without any proof. Words of the Mother, MCW Vol. 6.


belly ::: 1. The stomach. 2. The inside or interior cavity of something.

belongings ::: possessions; things owned, either tangible or intangible.

bereft ::: deprived of or lacking something needed or expected.

beyond ::: Sri Aurobindo: "The language of the Upanishad makes it strikingly clear that it is no metaphysical abstraction, no void Silence, no indeterminate Absolute which is offered to the soul that aspires, but rather the absolute of all that is possessed by it here in the relative world of its sojourning. All here in the mental is a growing light, consciousness and life; all there in the supramental is an infinite life, light and consciousness. That which is here shadowed, is there found; the incomplete here is there the fulfilled. The Beyond is not an annullation, but a transfiguration of all that we are here in our world of forms; it is sovran Mind of this mind, secret Life of this life, the absolute Sense which supports and justifies our limited senses.” The Upanishads *

binding ::: n. **1. The covering within which the pages of a book are abound. adj. 2.* Fig.* Commanding adherence to a commitment, obligatory.

birth ::: 1. The act or fact of being born. 2. Fig. The coming into existence of something; origin. Birth, birth"s, births.

"Birth is an assumption of a body by the spirit, death is the casting off [of] the body; there is nothing original in this birth, nothing final in this death. Before birth we were; after death we shall be. Nor are our birth and death a single episode without continuous meaning or sequel; it is one episode out of many, scenes of our drama of existence with its denouement far away in time.” Essays Divine and Human*

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

blessing ::: 1. Something promoting or contributing to happiness, well-being, or prosperity; a boon. 2. A ceremonial prayer invoking divine protection, grace, etc.

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.

blindfold ::: fig. With the awareness or clear thinking impaired, the mind blinded and without perception.

blindly ::: 1. Without seeing or looking or without preparation or reflection. 2. Without understanding, reservation, or objection; unthinkingly.

block ::: n. 1. A solid piece of a hard substance, such as wood, stone, etc. having one or more flat sides. Also fig. 2. Something that obstructs; an obstacle. blocks. *v. 3. To impede, retard, prevent or obstruct the progress or achievement of (someone or something). Also fig.*

blot ::: n. 1. A dark spot or stain. 2. Something likened to a blot that destroys. v. 3. To make obscure; hide. 4. To destroy utterly; annihilate. blotted.

body ::: 1. The entire material or physical structure of an organism, especially of a human or animal as differentiated from the soul. 2. The entire physical structure of a human being. 3. A mass of matter that is distinct from other masses. 4. Substance. 5. An agent or entity. 6. The mass of a thing. 7. A mass of matter that is distinct from other masses. 8. The largest or main part of anything; the foundation; central part. body"s, bodies.

bond ::: 1. Something, such as a fetter, cord, or band, that binds, ties, or fastens things together. Also fig. 2. A duty, promise, or other obligation by which one is bound. 3. Something that binds one to a certain circumstance or line of behaviour. 4. A uniting force or tie; a link. 5. A binding agreement; a covenant. bonds.

boon ::: 1. A blessing; something to be thankful for. 2. A timely blessing or benefit received in response to a request or prayer. boons.

bordering ::: lying along or adjacent to the edge or border of something; adjoining.

border ::: n. 1. A part that forms the outer edge of something. 2. The line or frontier area separating political divisions or geographic regions; a boundary. 3. A strip of ground, as that at the edge of a garden or walk, an edging. borders. v. 4. To form the boundary of; be contiguous to. fig. To confine. 5. To lie adjacent to another. bordered.

borrowed light ::: light reflected and falling on something else. Also fig.

borrower ::: one who receives something or appropriates it from another source.

bosom ::: 1. The breast. 2. Something likened to the human breast, such as the bosom of the earth, the sea. 2. The breast, conceived of as the centre of feelings or emotions. 3. Centre of; heart of. bosom"s, bosoms, bosomed, white-bosomed.

bound and –bound ::: 1. Pp. and pt. of bind. *adj. 2. Being under a legal or moral obligation. 3. Circumscribed; kept within bounds. * close-bound, death-bound, earth-bound, fate-bound, form-bound, heart-bound, self-bound, sleep-bound, steel-bound, stone-bound, time-bound, trance-bound.

boundary ::: something that indicates a border or limit, or the border or limit so indicated. boundary"s, boundaries.

bowels ::: the interior of something.

breathing ::: the act or process of respiration.

break down ::: of things fig; To break something into parts.

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

breaks out or from ::: bursts or springs out from restraint, confinement, or concealment. Said of persons and things material, also of fire, light, etc.

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

breathe ::: 1. To be alive; live. 2. To take air, oxygen, etc., into the lungs and expel it; inhale and exhale; respire. Also fig. 3. To control the outgoing breath in producing voice and speech sounds. 4. To utter, especially quietly. 5. To make apparent or manifest; express; suggest. 6. To exhale (something); emit. 7. To impart as if by breathing; instil. 8. To move gently or blow lightly, as air. breathes, breathed, breathing. ::: To breathe upon fig. To taint; corrupt.

breathless ::: 1. Motionless or still, as air without a breeze. 2. Not breathing; without breath.

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

bribe ::: something, such as money or a favour, offered or given to a person in a position of trust to influence that person"s views or conduct.

bridge ::: n. 1. A structure spanning and providing passage over a gap or barrier, such as a river or roadway. bridges, bridge-like. v. 2. To build or provide a bridge over something; span. Also fig. 3. To join by or as if by a bridge; link, connect. bridged, bridging.

brimmed ::: referring to the upper edge or rim of anything hollow.

brocade ::: a thick, rich fabric woven with a raised design, often using gold or silver threads. brocades.

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.

-browed ::: adj. dark-browed, deep-browed, great-browed, Queen-browed. ::: rough-browed. [In this instance, -browed refers to the projecting edge of a cliff or hill.]

bubble ::: anything that lacks firmness, substance, or permanence.

bud ::: 1. A rudimentary inflorescence, i.e. flower bud. 2. *Fig. Something in an undeveloped or immature condition. *buds, honey-buds, lotus-bud.

build ::: 1. To construct; erect; lit. and fig. (sometimes with up). 2. To mould, form, create. 3. To found, form or construct (a plan, system, etc.) on a basis. 4. To develop or give form to according to a plant or process; create; construct (something immaterial). builds, built, building.

building ::: 1. The act or action of constructing; erecting. Also fig. **2. **Something that is built, as for human habitation; a structure.

burden ::: n. 1. A weight that is to be borne; a load. 2. Something that is emotionally difficult to bear. v. **3. To load or overload. 4.** To oppress; tax; with responsibility, etc.

"But always the whole foundation of the gnostic life must be by its very nature inward and not outward. In the life of the Spirit it is the Spirit, the inner Reality, that has built up and uses the mind, vital being and body as its instrumentation; thought, feeling and action do not exist for themselves, they are not an object, but the means; they serve to express the manifested divine Reality within us: otherwise, without this inwardness, this spiritual origination, in a too externalised consciousness or by only external means, no greater or divine life is possible.” The Life Divine

"But great art is not satisfied with representing the intellectual truth of things, which is always their superficial or exterior truth; it seeks for a deeper and original truth which escapes the eye of the mere sense or the mere reason, the soul in them, the unseen reality which is not that of their form and process but of their spirit.” The Human Cycle etc.

"But in a higher than our present mental consciousness we find that this duality is only a phenomenal appearance. The highest and real truth of existence is the one Spirit, the supreme Soul, Purushottama, and it is the power of being of this Spirit which manifests itself in all that we experience as universe. This universal Nature is not a lifeless, inert or unconscious mechanism, but informed in all its movements by the universal Spirit. The mechanism of its process is only an outward appearance and the reality is the Spirit creating or manifesting its own being by its own power of being in all that is in Nature. Soul and Nature in us too are only a dual appearance of the one existence.” The Synthesis of Yoga*

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

"By Force I mean not mental or vital energy but the Divine Force from above — as peace comes from above and wideness also, so does this Force (Shakti). Nothing, not even thinking or meditating can be done without some action of Force. The Force I speak of is a Force for illumination, transformation, purification, all that has to be done in the yoga, for removal of hostile forces and the wrong movements — it is also of course for external work, whether great or small in appearance does not matter — if that is part of the Divine Will. I do not mean any personal force egoistic or rajasic.” Letters on Yoga

cabined ::: confined in an enclosed space like a cabin. fig. hampered, hindered, impeded, in ability to think or act.

cadence ::: 1. Balanced, rhythmic flow, as of poetry or oratory. 2. Music. A sequence of notes or chords that indicates the momentary or complete end of a composition, section, phrase, etc. 3. The flow or rhythm of events. 4. A recurrent rhythmical series; a flow, esp. the pattern in which something is experienced. 5. A slight falling in pitch of the voice in speaking or reading. cadences.

callings ::: 1. (i.e. an animal or bird) that calls. 2. Things or voices that announce or address in a clear and often authoritative voice.

call ::: Sri Aurobindo: "All Yoga is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come.” *The Synthesis of Yoga

cancel ::: 1. To annul, make void or invalidate. 2. To equalize or make up for; offset. 3. To cross out with lines or other markings, making something invalid. cancels, cancelled, cancelling, self-cancelling.

candidate ::: a person or thing regarded as suitable or likely for a particular fate or position.

carrier ::: something or someone that transports or conveys.

cased ::: sheathed, enclosed, covered or protected, contained within.

castaway ::: a shipwrecked person. Also fig. a rejected or discarded person or thing.

castle ::: lit. A large fortified building or group of buildings with thick walls, usually dominating the surrounding country. Fig. A stronghold, fortress.

cast ::: v. 1. To throw with force; hurl. 2. To form (liquid metal, for example) into a particular shape by pouring into a mould. Also fig. 3. To cause to fall upon something or in a certain direction; send forth. 4. To throw on the ground, as in wrestling. 5. To put or place, esp. hastily or forcibly. 6. To direct (the eye, a glance, etc.) 7. To throw (something) forth or off. 8. To bestow; confer. casts, casting.

catch ::: n. 1. A concealed, unexpected, or unforeseen drawback or handicap. 2. Anything that is caught, esp. something worth catching. v. **3. To take, seize, or capture, esp. after pursuit. 4. To become cognizant or aware of suddenly. 5. To receive. 6. catches, caught, catching.**

caul ::: a portion of the amnion (A thin, tough, membranous sac) especially when it covers the head of a foetus at birth.

cause ::: 1. A person or thing that acts, happens, or exists in such a way that some specific thing happens as a result; the producer of an effect. 2. A basis for an action or response; a reason. 3. Grounds for action; motive; justification. 4. Good or sufficient reason. 5. The principle, ideal, goal, or movement to which a person or group is dedicated. Cause.

certainty ::: 1. The fact, quality, or state of being certain. 2. Something certain; an assured fact.

chain ::: n. 1. A series of things connected or following in succession. 2. Something that binds or restrains. chains. v. 3. Fig. To restrain or confine with or as with a chain.

chance ::: n. 1. The absence of any cause of events that can be predicted, understood, or controlled: often personified or treated as a positive agency. 2. The happening of events; the way in which things happen; fortune. 3. An opportune or favourable time; opportunity. 4. Fortune; luck; fate. Chance, chances. *adj.* 5. Not planned or expected; accidental. v. 6. To happen by chance; be the case by chance.** chanced.

change ::: v. 1. To make the form, nature, content, future course, etc. of (something) different from what it is or from what it would be if left alone. 2. To become different or undergo alteration. changes, changed, changing, ever-changing.* n. 3. The act or fact of changing; transformation or modification of anything. Change, changes, soul-change.

changings ::: the action, process, or result of altering or modifying things.

channel ::: n. **1. A course through which something may be transmitted or through which something may be moved or directed onward. 2. The bed of a stream or river, etc. v. 3. To direct or convey something through (or as through) a channel. channels.**

chapter ::: an important portion or division of anything, esp. of a book, treatise, or other literary work. chapter"s, Chapters.

characters ::: 1. The combination of qualities, features and traits that distinguishes one person, group, or thing from another. 2. The marks or symbols used in writing systems such as the letters of the alphabet.

charge ::: 1. An assigned duty or task; a responsibility given to one. 2. Care; custody. 3. An order, an impetuous onset or attack, command, or injunction. 4. The quantity of anything that a receptacle is intended to hold. v. 5. *Fig. To load to capacity; fill. *charged.

check ::: v. 1. To investigate, examine or verify as to correctness; examine carefully or in detail; to ascertain the truth about. 2. To inspect so as to determine accuracy, authenticity, quality, or other condition; test. checked.* n. *3. A person or thing that stops, limits, slows, or restrains.

child ::: 1. A person between birth and full growth. 2. A baby or infant. 3. A person who has not attained maturity. 4. One who is childish or immature. 5. An individual regarded as strongly affected by another or by a specified time, place, or circumstance. 6. Any person or thing regarded as the product or result of particular agencies, influences, etc. Child, child"s, children, Children, children"s, child-god, Child-Godhead, child-heart, child-heart"s, child-laughter, child-soul, child-sovereign, child-thought, flame-child, foster-child, God-child, King-children.

childhood ::: 1. The time or state of being a child. 2. The early stage in the existence or development of something. childhood"s.

chimaera ::: 1. A mythological, fire-breathing monster, commonly represented with a lion"s head, a goat"s body, and a serpent"s tail. 2. A horrible or unreal creature of the imagination. chimaeras.

choice ::: 1. The act of choosing; selection. 2. The power, right, or liberty to choose; option. 3. A person or thing chosen or that may be chosen.

cipher ::: n. 1. Something having no influence or value; a zero; a nonentity. 2. A secret method of writing, as by transposition or substitution of letters, specially formed symbols, or the like. unintelligible to all but those possessing the key; a cryptograph. ciphers. *v. 3. To put in secret writing; encode. *ciphers. Note: Sri Aurobindo also spelled the word as Cypher, the old English spelling.

circumference ::: the boundary line of a circle; perimeter; figure, area, or object or the area within the boundary.

circumscribe ::: to enclose or restrict within limits; confine. circumscribed, circumscribing.

claim ::: n. 1. A demand for something as rightful or due. 2. Something claimed in a formal or legal manner as a right or title. claims. *v. *3. To demand, ask for, assert, or take as one"s own or one"s due. 4. To state to be true, especially when open to question; assert or maintain. claims, claimed, claiming, claimest, claimst, death-claimed, trance-claimed.

clamouring ::: 1. Raising an outcry for; seeking, demanding, or calling importunately for, or to do a thing. 2. Making a clamour; shouting, or uttering loud and continued cries or calls; raising an outcry, making a noise or din of speech.

climax ::: the highest or most intense point in the development or resolution of something; culmination.

cloak ::: 1. A loose outer garment, such as a cape. 2. Anything that covers or conceals. 3. Something that covers or conceals; a disguise. world-cloak.

clothe ::: 1. To cover as if with clothing. 2. To present in a specific form. 3. To furnish or invest with power or authority or endue or endow attributes, qualities. 4. To cover or envelop (something) so as to change its appearance, as the face of the earth. clothes, clothed.

clotted ::: thickened or coalesced in soft thick lumps. Also fig.

cloud ::: 1. A visible collection of particles of water or ice suspended in the air, usually at an elevation above the earth"s surface. 2. Any similar mass, esp. of smoke or dust. 3. Something fleeting or unsubstantial. 4. Anything that obscures or darkens something, or causes gloom, trouble, suspicion, disgrace, etc. clouds, clouds", cloud-veils.

clue ::: anything that serves to guide or direct in the solution of a problem, mystery, search, etc.; a key. clues, master-clue.

clustering ::: a number of things of the same kind, growing or held together; a bunch. 2. A group of things or persons close together.

colossal ::: anything of immense size; huge; gigantic.

combs ::: a structure of hexagonal, thin-walled cells constructed from beeswax by honeybees to hold honey and larvae.

compel ::: 1. To cause (someone) by force (to be or do something) 2. To force to submit; subdue. 3. To exert a strong, irresistible force on; sway. compels, compelled, compelling, compellingly.

complements ::: 1. Things that complete, make up a whole, or bring to perfection. 2. Things that complete each other when combined and complete the whole.

conceit ::: 1. An excessively favourable opinion of one"s own ability, importance, wit, etc. 2. Something that is conceived in the mind; a thought; idea. 3. Imagination; fancy. 4. A fanciful thought or idea. conceits.

conceive ::: 1. To form or hold an idea. 2. To begin, originate, or found (something) in a particular way (usually used in the passive). 3. To apprehend mentally; understand. 4. To be created or formed in the womb; to be engendered; begotten. conceives, conceived, self-conceived.

"Concentration simply means a fixing of consciousness on something.” Guidance from Sri Aurobindo by Nagin Doshi - Vol. 1

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

conception ::: 1. Origin or beginning. 2. The act or power of forming notions, ideas, or concepts. 3. The act of conceiving; the state of being conceived; fertilization; inception of pregnancy. 4. Something conceived in the mind; a concept, plan, design, idea, or thought. conception"s.

concessions ::: things conceded or granted.

cone ::: 1. A solid whose surface is generated by a straight line, the generator, passing through a fixed point, the vertex, and moving along a fixed curve, the directrix. 2. Anything that tapers from a circular section to a point.

confidence ::: 1. Full trust or faith in a person or thing. 2. A feeling of assurance, especially of self-assurance.

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

confirm ::: 1. To make valid or binding by a formal or legal act; ratify. 2. To support or establish the certainty, or validity of; verify. 3. To reaffirm (something), so as to make (it) more definite. confirmed.

conquest ::: 1. The act or process of conquering, being victorious. 2. Something, such as territory, acquired by conquering. conquests.

::: "Consciousness is not only power of awareness of self and things, it is or has also a dynamic and creative energy. It can determine its own reactions or abstain from reactions; it can not only answer to forces, but create or put out from itself forces. Consciousness is Chit but also Chit Shakti.” Letters on Yoga

consecration ::: a sanctification of something by setting it apart as dedicated to God.

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

consequence ::: 1. Something that logically or naturally follows from an action or condition. 2. Significance; importance.

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

consistency ::: agreement or harmony between parts of something complex; compatibility.

constructions ::: things fashioned or devised systematically.

contain ::: 1. To be capable of holding. 2. To halt the spread or development of; check, esp. of opposition. 3. To hold or keep within limits; restrain. contained, contains, containing, all-containing, All-containing.

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

contents ::: things contained or held, as in a receptacle. Often used in the plural.

content ::: the state of being satisfied with what one is or has; not wanting more or anything else. contents, contented.

contrary ::: something that is opposite in nature or character; diametrically or mutually opposed. contraries.

convicting ::: that which points out or impresses upon something its error.

cord ::: 1. An influence, feeling, or force that binds or restrains; a bond or tie. 2. Fig. Like a thin rope made of several strands woven together to hold the parts of anything. cords, heart-cords.

core ::: the central, innermost, or most essential part of something.

corner ::: 1. The position at which two lines, surfaces, or edges meet and form an angle. 2. The area enclosed or bounded by an angle formed in this manner. 3. A region, part, quarter. 4. A remote, secluded, or secret place. corners, corner-Mind.

cosharers ::: those who receive, possess, or occupy (something) together with others.

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*


cosmic Self ::: Sri Aurobindo: "When one has the cosmic consciousness, one can feel the cosmic Self as one"s own self, one can feel one with other beings in the cosmos, one can feel all the forces of Nature as moving in oneself, all selves as one"s own self. There is no why except that it is so, since all is the One.” Letters on Yoga (See also Cosmic Spirit)

"Impersonality is the first character of cosmic self; . . . .” *The Life Divine

"An eternal infinite self-existence is the supreme reality, but the supreme transcendent eternal Being, Self and Spirit, — an infinite Person, we may say, because his being is the essence and source of all personality, — is the reality and meaning of self-existence: so too the cosmic Self, Spirit, Being, Person is the reality and meaning of cosmic existence; the same Self, Spirit, Being or Person manifesting its multiplicity is the reality and meaning of individual existence.” The Life Divine

"But this cosmic self is spiritual in essence and in experience; it must not be confused with the collective existence, with any group soul or the life and body of a human society or even of all mankind.” The Synthesis of Yoga

"It is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe — although it is now a manifestation in the Ignorance.” Letters on Yoga*


cosmic Spirit ::: Sri Aurobindo: "The Cosmic Spirit or Self contains everything in the cosmos — it upholds cosmic Mind, universal Life, universal Matter as well as the overmind. The Self is more than all these things which are its formulations in Nature.” *Letters on Yoga

"[The Divine in one of its three aspects] . . . is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe - although it is now a manifestation in the Ignorance.” Letters on Yoga

   ". . . the cosmic spirit, the one self inhabiting the universe, . . . .” *The Life Divine

"For the cosmic Spirit inhabits each and all, but is more than all; . . . .”The Life Divine


cosmic Truth ::: Sri Aurobindo: "The Cosmic Truth is the view on things of a cosmic consciousness in which things are seen in their true essence and their true relation to the Divine and to each other.” *Letters on Yoga

cosmic vision ::: Sri Aurobindo: "Cosmic vision is the seeing of the universal movements — it has nothing to do with the psychic necessarily. It can be in the universal mind, the universal vital, the universal physical or anywhere.” Letters on Yoga*

counters ::: anything used in keeping account, as a disk of metal or wood, used in some games, as checkers, for marking a player"s position or for keeping score.

course ::: 1. A direction or route taken or to be taken. 2. The path, route, or channel along which anything moves. 3. Advance or progression in a particular direction; forward or onward movement. 4. The continuous passage or progress through time or a succession of stages. chariot-course.

covering ::: n. **1. Anything that veils, screens, disguises or shuts from sight. 2. Something that covers or is laid, placed, or spread over or upon something else. v. 3. Protecting or shielding from harm, loss, or danger. coverings.**

cover ::: n. 1. Fig. Something, such as darkness, that screens, conceals, or disguises. v. 2. To spread over a surface to protect or conceal or warm something. 3. To hide from view or knowledge; conceal. covers, covered, covering.

cradle ::: n. 1. A small low bed for an infant, often furnished with rockers. 2. Where something originated or was nurtured in its early existence. cradles v. 2.* *To hold gently and carefully as in a cradle. 3. To hold gently or protectively. cradles, cradled.**

create ::: 1. To cause to come into being, as something unique that would not naturally evolve or that is not made by ordinary processes. 2. To evolve from one"s own thought or imagination, as a work of art or an invention. 3. To cause to happen; to bring about; arrange, as by intention or design. creates, created, creating, all-creating, self-creating, world-creating, new-create.

creation ::: 1. The act or process of creating, esp. the universe as thus brought into being by God. 2. Something that has been brought into existence or created, esp. a product of human intelligence or imagination, as a work of art, music, etc. creation"s, creations, half-creations, **self-creation.

creator ::: 1. The Divine Being, creator of all things. 2. A person, force or thing that creates. Creator, creator"s, Creator"s, creators, world-creators. (Sri Aurobindo also employs creator as an adjective.)

creature ::: 1. Something created; a living being, esp. an animal. 2. A human. 3. A person who is dependent upon another; tool or puppet. creature"s, creatures, creatures".

creep ::: 1. To move with the body close to the ground, as on hands and knees. 2. To go or approach stealthily or furtively. 3. To move slowly, quietly, or cautiously. creeps, crept.

crest ::: 1. The top, highest point, or highest stage of something. 2. The top line of a hill, mountain, or wave. 3. A tuft or other natural growth on the top of the head of an animal as the comb of a rooster. 4. The fan-like tail of a comet. crests.

crooning ::: a soft, soothing, low murmuring sound. bee-croon.

cross ::: 1. A structure consisting essentially of an upright and a transverse piece, upon which persons were formerly put to a cruel and ignominious death by being nailed or otherwise fastened to it by their extremities. 2. A representation or delineation of a cross on any surface, varying in elaborateness from two lines crossing each other to an ornamental design painted, embroidered, carved, etc.; used as a sacred mark, symbol, badge, or the like. 3. A trouble, vexation, annoyance; misfortune, adversity; sometimes anything that thwarts or crosses. v. 4. To go or extend across; pass from one side of to the other: pass over. 5. To extend or pass through or over; intersect. 6. To encounter in passing. crosses, crossed, crossing.

crowd ::: n. 1. A large number of persons gathered tightly together; a throng. 2. The masses. 3. A large number of things or people gathered or considered together; a multitude. crowds. v. 4. To press together into a confined space; assemble in large numbers. 5. To fill, occupy or cram things tightly together. 6. To advance by pressing or shoving. crowds, crowded, crowding.

crowned ::: 1. Invested with regal power; enthroned. 2. Ultimate; perfect; sovereign. 3. Having the finishing touch added to; completed worthily; brought to a successful consummation.

crown ::: n. **1. An ornament worn on the head by kings and those having sovereign power, often made of precious metal and ornamented with gems. 2. A wreath or garland for the head, awarded as a sign of victory, success, honour, etc. 3. The distinction that comes from a great achievement; reward, honour. 4. The top or summit of something, esp. of a rounded object. etc. 5. The highest or more nearly perfect state of anything. 6. An exalting or chief attribute. 7. The acme or supreme source of honour, excellence, beauty, etc. v. 8. To put a crown on the head of, symbolically vesting with royal title, powers, etc. 9. To place something on or over the head or top of. crowns, crowned.**

cult ::: 1. Obsessive, especially faddish, devotion to or veneration for a person, principle, or thing. 2. A specific system of religious worship, esp. with reference to its rites and deity. 3. A group or sect bound together by veneration of the same thing, person, ideal. cults.

cup ::: 1. A small open container, usually with a flat bottom and a handle, used for drinking, or something resembling it. cup"s 2. *Fig.* Something that one must endure; one"s lot to be experienced or endured with pain or happiness, as these lines in Savitri:

cure ::: n. 1. A means of correcting or relieving anything that is troublesome or detrimental. v. 2. To remove or remedy (something harmful or disturbing). curing.

currency ::: money in any form when in actual use as a medium of exchange; also anything that has value.

curse ::: n. 1. The expression of a wish that misfortune, evil, doom, etc., befall a person, group, etc. 2. A formula or charm intended to cause such misfortune to another. 3. An evil brought or inflicted upon one. 4. The cause of evil, misfortune, or trouble. 5. A profane or obscene expression or oath. curses. v. 6. To wish harm upon; invoke evil upon. 7. To invoke supernatural powers to bring harm to (someone or something). cursed.

curtain ::: 1. A hanging piece of fabric used to shut out the light from a window, adorn a room, increase privacy, etc. 2. Something that functions as or resembles a screen, cover, or barrier. curtains.

darkness ::: 1. Absence of light or illumination. 2. Fig. Absence of moral or spiritual values. 3. Obscurity; lack of knowledge or enlightenment; an unenlightened state. 4. A condition of secrecy, mystery, characterized by things hidden. 5. Wickedness or evil. Darkness, darkness", darknesses.

dart ::: n. 1. A small, slender missile that is pointed at one end and usually feathered at the other and is propelled by hand, as in the game of darts, or by a blowgun when used as a weapon. 2. Something similar in function to such a missile, as the stinging member of an insect. *v. 2. To thrust or move suddenly or rapidly.* darts.

date ::: 1. A particular month, day, and year at which some event happened or will happen. 2. The time or period to which any event or thing belongs; period in general. 3. The time during which something lasts; duration. dates

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

dealt ::: took action with respect to a thing or person (followed by with).

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

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

deception ::: something that deceives or is intended to deceive; fraud; artifice.

decorated ::: furnished or adorned with something ornamental or becoming; embellished.

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

deed ::: 1. Something that is done, performed, or accomplished; an act. 2. An exploit or achievement; feat. 3. Often plural as an act or gesture, esp. as illustrative of intentions, one"s character, or the like. deeds.

deeply ::: adv. 1. At or to a considerable extent downward; well within or beneath a surface. 2. With deep feeling or emotion; greatly, thoroughly, intensely, acutely.

defence ::: 1. Something that defends, as a fortification, something built to resist an enemy. 3. The act of defending against attack, danger, or injury.

delight ::: 1. A high degree of pleasure or enjoyment; joy; rapture. 2. Something that gives great pleasure. **delights, world-delight, World-Delight.

denial ::: 1. A refusal to accept or believe something, such as a doctrine or belief. 2. A refusal to grant the truth of a statement or allegation; a contradiction; a disavowal. denial"s, denials.

densities ::: relating to the degree to which something is filled, crowded, or occupied.

denuded ::: made naked or bare, stripped of anything such as possessions.

depart ::: 1. To go away; leave. 2. To leave this world; die. departed.

dependent ::: relying on someone or something else for aid, support, etc.

descry ::: 1. To see (something unclear or distant) by looking carefully; discern. 2. To discover, perceive, detect. descried.

desert ::: 1. A region so arid because of little rainfall that it supports only sparse and widely spaced vegetation or no vegetation at all. 2. Any area in which few forms of life can exist because of lack of water, permanent frost, or absence of soil. 3. Any place lacking in something; desolate, barren. deserts.

design ::: n. 1. Purpose, aim, intention, especially with reference to a Divine Creator. 2. Plan or scheme. 3. A combination of details or features; pattern or motif. design"s, designs. *v. 4. To work out the structure or form of (something). 5. To plan and make (something) artistically or skilfully. *designed, designing.

". . . desire is limitation and insecurity in a hunger for pleasure and satisfaction and not the seeking after the divine delight in things.” The Synthesis of Yoga*

desire ::: n. **1. A longing or craving, as for something that brings satisfaction or enjoyment. 2.** Sexual appetite or a sexual urge.

destiny ::: 1. Something that is to happen or has happened to a particular person or thing; lot or fortune. 2. The predetermined, usually inevitable or irresistible, course of events. 3. The power or agency that determines the course of events. 4. *(Cap.) This power personified or represented as a goddess. *Destiny, destinies, world-destiny.

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

destroyer ::: a person or thing that destroys.

"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

detached ::: 1. Impartial or objective; disinterested; unbiased. 2. Not involved or concerned; aloof. ::: Sri Aurobindo: "Detachment means that one stands back from [imperfections and weakness of the nature, etc.] , does not identify oneself with them or get upset or troubled because they are there, but rather looks on them as something foreign to one"s true consciousness and true self, rejects them and calls in the Mother"s Force into these movements to eliminate them and bring the true consciousness and its movements there.” Letters on Yoga

device ::: 1. Something devised or framed by art or inventive power; an invention, contrivance for some particular purpose. 2. A plan or scheme, especially a malign one. 3. Something elaborately or fancifully designed. devices.

dews ::: 1. Water droplets condensed from the air, usually at night, onto cool surfaces. 2. Something like or compared to such drops of moisture, as in purity, delicacy, or refreshing quality. dewy, Dew-time.

diagram ::: a drawing intended to explain how something works; a drawing showing the relation between the parts. diagrams.

difficulty ::: 1. The condition or quality of being difficult; 2. Something that is hard to do, understand or surmount; an impediment or obstacle.

dimension ::: 1. A property of space; extension in a given direction; extension in time. 2. Measurement in length, width and thickness; scope, importance. dimensions.

discontent ::: 1. A restless desire or craving for something one does not have. 2. Lack of content; dissatisfaction.

discord ::: 1. An inharmonious combination of musical tones sounded together. 2. Lack of concord or harmony between persons or things. discords.

discover ::: 1. To determine the existence, presence, or fact of. 2. To be the first to find or find out or about something. 3. To reveal or make known. discovers, discovered, discovering, all-discovering, new-discovering,

discoverer ::: someone who is the first to observe something unknown or unseen. discoverers.

discovery ::: the fact of revealing or making known something that was hidden or unknown previously. flame-discovery, self-discovery, self-discovery"s, discoveries, form-discoveries.

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.

disengage ::: 1. To release from something that holds fast, connects, or entangles. 2. To free or detach oneself; withdraw. disengaging.

disgrace ::: a person, act, or thing that causes shame, reproach, or dishonour, or is dishonourable or shameful.

disguised ::: 1. Hid the identity of by altering the appearance etc. 2. An outward semblance that misrepresents the true nature of something.

disguise ::: n. 1. A mask, costume, or manner that conceals the identity of. 2. Something that serves or is intended for concealment of identity, character, or quality; a deceptive covering, condition, manner, etc. 3. The state of being disguised; masquerade. disguises, self-disguise. v. 4. To hide under a false appearance. disguised.

displaced ::: 1. Removed or shifted (something) from its place; put out of the proper or usual place. 2. Took the place of; supplanted.

distinguishing ::: perceiving clearly by sight or other sense; discerning something as being different or distinct.

divide ::: to separate from something else; cut off. divides, divided.

divine Force ::: Sri Aurobindo: "That there is a divine force asleep or veiled by Inconscience in Matter and that the Higher Force has to descend and awaken it with the Light and Truth is a thing that is well known; it is at the very base of this yoga.” *Letters on Yoga.

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

divine love ::: Sri Aurobindo: "Divine Love, in my view of it, is again not something ethereal, cold and far, but a love absolutely intense, intimate and full of unity, closeness and rapture using all the nature for its expression.” *Letters on Yoga

divine Reality ::: Sri Aurobindo: "The Divine Reality is infinite in its being; in this infinite being, we find limited being everywhere, — that is the apparent fact from which our existence here seems to start and to which our own narrow ego and its ego-centric activities bear constant witness. But, in reality, when we come to an integral self-knowledge, we find that we are not limited, for we also are infinite.” *The Life Divine

divorced ::: 1. Separated; cut off; as a complete or radical severance of closely connected things. 2. Dissolved the marriage bond between.

divulged ::: made known (something private or secret).

document ::: something, such as a recording or a photograph, that can be used to furnish evidence or information. documents.

doer ::: one who acts and gets things done. Doer.

dome ::: anything having a rounded vault such as that forming the roof of a building with a circular, elliptical, or polygonal base, as the concave vault of the sky, a vaulted canopy, a canopy of trees, etc. domed.

dot ::: n. 1. A small round mark made with or as with a pen, etc.; spot; speck; point. 2. Anything relatively small or specklike. dots. *v.* 3. To scatter or intersperse (with dots or something resembling dots). 4. To stud or diversify with or as if with dots, as trees dotting the landscape. dotted, dotting.

doubt ::: n. 1. Lack of belief in or conviction about something. v. 2. To be undecided or skeptical about: tend to disbelieve or distrust. doubts, doubting, doubtful, doubtfully, doubtfulness.

dove ::: 1. Any bird of the family Columbid, esp. the smaller species with pointed tails. 2. A pure white member of this species, used as a symbol of innocence, gentleness, tenderness, and peace. dove"s, doves.

drag-net ::: a heavy or weighted net used to scour the bottom of a pond, river, etc., as when searching for something.

dragon ::: a mythical monster traditionally represented as a gigantic reptile having a lion"s claws, the tail of a serpent, wings, and a scaly skin. (Also employed by Sri Aurobindo as an adjective.)

dragon of the dark foundation ::: Sri Aurobindo: "All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, Master of life, links them together by the mid-air, the region of vital force. And there are other deities, — Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.” The Secret of the Veda

drain ::: v. 1. To deplete (a person or a thing) gradually, especially to the point of complete exhaustion. n. 2. A gradual depletion of energy or resources. 3. Something (a ditch, trench, waterpipe etc.) designed to carry away water. drained.

draw ::: 1. To cause to move in a given direction or to a given position, as by leading. 2. To bring towards oneself or itself, as by inherent force or influence; attract. 3. To cause to come by attracting; attract. 4. To cause to move in a particular direction by or as by a pulling force; pull; drag. 5. To get, take or obtain as from a source; to derive. 6. To bring, take, or pull out, as from a receptacle or source. 7. To draw a (or the) line (fig.) to determine or define the limit between two things or groups; in modern colloquial use (esp. with at), to lay down a definite limit of action beyond which one refuses to go. 8. To make, sketch (a picture or representation of someone or something) in lines or words; to design, trace out, delineate; depict; also, to mould, model. 9. To mark or lay out; trace. 10. To compose or write out in legal format. 11. To write out (a bill of exchange or promissory note). 12. To disembowel. 13. To move or pull so as to cover or uncover something. 14. To suck or take in (air, for example); inhale. 15. To extend, lengthen, prolong, protract. 16. To cause to move after or toward one by applying continuous force; drag. draws, drew, drawn, drawing, wide-drawn.

dream ::: 1. A series of images, ideas, emotions, and sensations occurring involuntarily in the mind during certain stages of sleep. 2. A vision occurring to a person while awake. 3. A person or thing that is as pleasant, or seemingly unreal, as a dream 4. An ideal or aspiration; goal; aim. 5. A wild or vain fancy. Dream, dream"s, Dream"s, dreams, dream-brood, dream-brush, dream-built, dream-caught, dream-fact, dream-fate, dream-god"s, dream-happiness, dream-hued, dream-life, dream-light, dream-made, dream-mind, dream-notes, dream-print, dream-sculptured, dream-shores, dream-smiles, dream-splendour, dream-truth, dream-vasts, dream-white, dream-world, half-dream, self-dream, sun-dream, world-dream. *adj. 6. Of a colour: misty, dim, or cloudy. v. 7. To have an image (of) or fantasy (about) in or as if in a dream. dreams, dreamed, *dreaming.

dress ::: 1. Clothing in general; apparel. 2. Fig. Outer covering or appearance; guise. 3. The outer covering or appearance, esp. of living things.

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

drilled ::: pierced or bored a hole in (something).

drive ::: v. 1. To impel; constrain; urge; compel. 2. To manoeuvre, guide or steer the progress of. 3. To impel (matter) by physical force; to cause (something) to move along by direct application of physical force; to propel, carry along. 4. To send, expel, or otherwise cause to move away or out by force or compulsion. 5. To strive vigorously and with determination toward a goal or objective. 6. To cause and guide the movement of (a vehicle, an animal, etc.). n. 7. A strong organized effort to accomplish a purpose, with energy, push or aggressiveness. 8. Impulse; impulsive force. adj. 9. Urged onward, impelled. 10. Pertaining to an inner urge that stimulates activity or inhibition. drives, drove, drov"st, driving, driven.

drop ::: n. 1. A small quantity of liquid that forms or falls in a spherical or pear-shaped mass; globule. Also fig. of things immaterial. 2. The action or an act of dropping; fall, descent. drops. v. 3. To let or cause to fall (like a drop or drops). Also fig. **drops, dropped, dropping.**

drowning ::: something that is overwhelming or overpowering.

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

"Each inner experience is perfectly real in its own way, although the values of different experiences differ greatly, but it is real with the reality of the inner self and the inner planes. It is a mistake to think that we live physically only, with the outer mind and life. We are all the time living and acting on other planes of consciousness, meeting others there and acting upon them, and what we do and feel and think there, the forces we gather, the results we prepare have an incalculable importance and effect, unknown to us, upon our outer life.” Letters on Yoga

:::   "Each man has to grow into the Divine Reality within himself through his own individual being, . . . " The Human Cycle

"Each person follows in the world his own line of destiny which is determined by his own nature and actions — the meaning and necessity of what happens in a particular life cannot be understood except in the light of the whole course of many lives. But this can be seen by those who can get beyond the ordinary mind and feelings and see things as a whole, that even errors, misfortunes, calamities are steps in the journey, — the soul gathering experience as it passes through and beyond them until it is ripe for the transition which will carry it beyond these things to a higher consciousness and higher life.” Letters on Yoga*

earthiness ::: fig. Grossly material, coarse, dull, unrefined.

earn ::: 1. To obtain or deserve (something) as the reward of labour. 2. To deserve; to obtain as a recompense. earned.

earthly life ::: Sri Aurobindo: "This earthly life need not be necessarily and for ever a wheel of half-joyous half-anguished effort; attainment may also be intended and the glory and joy of God made manifest upon earth.” The Life Divine

ebb ::: n. **1. The flowing back of the tide from high to low water or the period in which this takes place. v. 2. To flow back or recede; subside, abate. ebbed, ebbing.**

ethics ::: 1. A system of moral principles. 2. The branch of philosophy dealing with values relating to human conduct, with respect to the rightness and wrongness of certain actions and to the goodness and badness of the motives and ends of such actions. **ethics".

". . . ethics must eventually perceive that the law of good which it seeks is the law of God.” The Synthesis of Yoga*

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.

edge ::: n. 1. A dividing line; a border. Also fig. 2. Poet. A thin, sharpened side, as of the blade of a cutting instrument. 3. Fig. A brink or verge. 4. Sharpness or keenness of language, argument, tone of voice, appetite, desire, etc. flame-edge. *v. 5. To put a border or edge on . 6. Fig. To give keenness, sharpness, or urgency to. *edging.

effects ::: things that are produced by an agency or cause; results; consequences.

effort ::: the use of physical or mental energy to do something; exertion. effort"s, efforts.

"Ego is a very curious thing and in nothing more than in its way of hiding itself and pretending it is not the ego.” Letters on Yoga*

ego ::: the "I” or self of any person; a person as thinking, feeling, and willing, and distinguishing itself from the selves of others and from objects of its thought. **ego, ego"s, egos, egoless, world-egos.

electors ::: those who chose or elect to do something.

eliminate ::: 1. To get rid of; to omit or exclude. 2. To wipe out someone or something, especially by using drastic methods.

elite ::: the choice or best of anything considered collectively, as of a group or class of persons.

else ::: adv. 1. In a different or additional time, place, or manner. adj. 2. Other than the persons or things mentioned or implied.

emblem ::: a sign, design, or figure that identifies or represents someone or something.

embodiment ::: a person, being, or thing embodying a spirit, principle, etc.; incarnation. embodiments.

embryo ::: 1. Any organism in a developmental stage preceding birth. 2. The beginning or rudimentary stage of anything.

eminences ::: persons or things of high station, rank or repute.

emissary ::: fig. Someone or something sent out as on a mission.

employment ::: the purpose for which something is used.

emptied ::: holding or containing nothing of meaning, or certain specified qualities.

emptiness ::: 1. The state of containing nothing. 2. An empty area or space; a vacuum.

"Emptiness is not in itself a bad condition, only if it is a sad and restless emptiness of the dissatisfied vital. In sadhana emptiness is very usually a necessary transition from one state to another. When mind and vital fall quiet and their restless movements, thoughts and desires cease, then one feels empty. This is at first often a neutral emptiness with nothing in it, nothing in it either good or bad, happy or unhappy, no impulse or movement. This neutral state is often or even usually followed by the opening to inner experience. There is also an emptiness made of peace and silence, when the peace and silence come out from the psychic within or descend from the higher consciousness above. This is not neutral, for in it there is the sense of peace, often also of wideness and freedom. There is also a happy emptiness with the sense of something close or drawing near which is not yet there, e.g. the closeness of the Mother or some other preparing experience.” Letters on Yoga*

empty ::: 1. Holding or containing nothing. 2. Having no occupants or inhabitants; vacant. 3. Destitute of some quality or qualities; devoid. 4. Without purpose, substance, or value. emptier.

enchanter ::: something that delights, often as with sorcery or a spell.

encirclement ::: the act of forming a circle around; enclosing within a circle; surrounding.

enfeoffed ::: invested someone or something with possession of.

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

enigma ::: 1. A puzzling or mystifying saying, in which some known thing is concealed under obscure language; an obscure question; a riddle. 2. Something seemingly having no explanation; a puzzling or inexplicable occurrence or situation. enigma"s, Enigma, Enigma"s, enigmaed.

enjoyer ::: a person who delights in having or using or experiencing something.

ensemble ::: all the parts of something considered together and in relation to the whole.

ensleeved ::: a word coined by Sri Aurobindo. The prefix en, occurring originally in loanwords from French, forms verbs with the general sense "to cause (a person or thing) to be in” a place, condition, or state. Hence, ensleeved in this instance is "held within a sleeve”.

entity ::: something having real or distinct existence. **Entity, entities.

entry ::: 1. The act or an instance of entering. 2.* Something that provides access to get in or get out. Also fig. *3. Permission or right to enter; access. entry"s, entries.

envelope ::: something that covers or surrounds.

environment ::: the aggregate of surrounding things, conditions, or influences; surroundings; milieu. **environments.

envy ::: a feeling of discontent or covetousness with regard to another"s advantages, success, possessions, etc.; longing to possess something awarded to or achieved by another.

epiphany ::: 1. An appearance or manifestation, esp. of a deity. 2. A sudden intuitive perception of or insight into the reality or essential meaning of something. epiphanies.

epithet ::: a term expressing some real quality of the thing to which it is applied, or expressing some quality ascribed to it.

epitome ::: a person or thing that is typical of or possesses to a high degree the features of a whole class; embodiment, quintessence.

"Equality is the chief support of the true spiritual consciousness and it is this from which a sadhak deviates when he allows a vital movement to carry him away in feeling or speech or action. Equality is not the same thing as forbearance, — though undoubtedly a settled equality immensely extends, even illimitably, a man"s power of endurance and forbearance. Letters on Yoga

:::   Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things said or done to you, but to look at them with a straight look, free from the distortions created by personal feeling, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them; it means self-mastery over the vital movements, — anger and sensitiveness and pride as well as desire and the rest, — not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit.” *Letters on Yoga

equate ::: 1. To consider, treat, or depict as equal or equivalent. 2. To state the equality of or between (things). equates, equating.

erase ::: 1. To remove (something written, for example) by rubbing, wiping, or scraping. 2. To eliminate completely; to efface, expunge, obliterate. 3. Fig. To remove from memory or existence. erased, erasing.

essence ::: the basic, real, and invariable nature of a thing or its significant individual feature or features; its true substance.

eudaemonised ::: made happy. In ethics, the view that the ultimate justification of virtuous activity is happiness. Virtuous activity may be conceived as a means to happiness, or well-being, or as partly constitutive of it.

event ::: 1. Something that happens, or is regarded as happening; an occurrence, esp. one of some importance. 2. Something that occurs in a certain place during a particular interval of time. Event, event"s, events, shape-events. ::: Event, divine

"Everything here is not perfect but all works out the cosmic Will in the course of the ages.” Letters on Yoga*

evidence ::: something that makes plain or clear; an indication or sign. self-evidence.

evil ::: n. 1. Morally bad or wrong; wicked, sinful, as opposed to good. 2. Anything causing injury or harm. Evil, evil"s, Evil"s. adj. 3. Characterized by or indicating future misfortune; ominous; disastrous. 4. Harmful; injurious. 5. Boding ill.

"Evolution is an inverse action of the involution: what is an ultimate and last derivation in the involution is the first to appear in the evolution; what was original and primal in the involution is in the evolution the last and supreme emergence.” The Life Divine ::: "Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here.” Essays in Philosophy and Yoga

evolution ::: Sri Aurobindo: "Evolution is nothing but the progressive unfolding of spirit out of the density of material consciousness and the gradual self-revelation of God out of this apparent animal being.” *The Hour of God

examined ::: looked at, inspected, or scrutinized carefully or in detail; investigated the condition or qualities of anything.

excess ::: 1. The amount or degree by which one thing exceeds another. 2. Superabundance.

exchanged ::: given up (something) for something else.

excitement ::: something that excites; stimulation or thrill.

exclusive ::: 1. Not admitting of something else. 2. Noting that in which no others have a share.

execution ::: a carrying out of something.

executor ::: 1. A person who carries out or performs something. 2. A person named in a will to carry out the provisions of that will. executors.

expansion ::: 1. The action of increasing (something) in size or volume or quantity or scope. 2. The degree, extent, or amount by which something expands.

expenditure ::: the act of expending something, especially funds; disbursement; consumption.

expense ::: something spent or used to attain a goal or accomplish a purpose.

:::   "Experiences are of all kinds and take all forms in the consciousness. When the consciousness undergoes, sees or feels anything spiritual or psychic or even occult, that is an experience — in the technical yogic sense, for there are of course all sorts of experiences that are not of that character.” Letters on Yoga

experiment ::: n. **1. A test, trial, or tentative procedure; an act or operation for the purpose of discovering something unknown or of testing a principle, supposition, etc. v. 2.* To try something new, especially in order to gain experience. experiments. adj.* experimenting.

expose ::: 1. To lay open to something specified. 2. To lay open to the action or influence of. 3. To lay open to danger, attack, harm, etc. 4. To make visible or apparent. 5. To reveal or unmask (a crime, fraud, impostor, etc.). exposes, exposed.

expression ::: 1. The act of expressing, conveying, or representing in something such as a movement, etc. 2. A manifestation. self-expression.

extent ::: the range, magnitude, or distance over which a thing extends.

extract ::: anything drawn or taken out of a substance, as an essence, tincture, or concentrate.

extreme ::: n. 1. The greatest or utmost degree or point. 2. Either of the two things situated at opposite ends of a range; extremes. adj. 3. Being in or attaining the greatest or highest degree; very intense.

eye, third mysterious

fig. The first gleam or appearance, earliest beginning (of something compared to light).

"First, we affirm an Absolute as the origin and support and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it.” The Life Divine

"For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.” The Life Divine

"For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.” The Synthesis of Yoga*

" . . . for there is only one thing essential, needful, indispensable, to grow conscious of the Divine Reality and live in it and live it always.” Letters on Yoga

"High beyond the Intelligence is the Great Self, beyond the Great Self is the Unmanifest, beyond the Unmanifest is the Conscious Being. There is nothing beyond the Being, — that is the extreme ultimate, that the supreme goal.” — Katha Upanishad. (4) (Sri Aurobindo"s translation) The Life Divine

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

"If discipline of all the members of our being by purification and concentration may be described as the right arm of the body of Yoga, renunciation is its left arm. By discipline or positive practice we confirm in ourselves the truth of things, truth of being, truth of knowledge, truth of love, truth of works and replace with these the falsehoods that have overgrown and perverted our nature; by renunciation we seize upon the falsehoods, pluck up their roots and cast them out of our way so that they shall no longer hamper by their persistence, their resistance or their recurrence the happy and harmonious growth of our divine living.” The Synthesis of Yoga*

"I have started writing about doubt, but even in doing so I am afflicted by the ‘doubt" whether any amount of writing or of anything else can ever persuade the eternal doubt in man which is the penalty of his native ignorance. In the first place, to write adequately would mean anything from 60 to 600 pages, but not even 6000 convincing pages would convince doubt. For doubt exists for its own sake; its very function is to doubt always and, even when convinced, to go on doubting still; it is only to persuade its entertainer to give it board and lodging that it pretends to be an honest truth-seeker. This is a lesson I have learnt from the experience both of my own mind and of the minds of others; the only way to get rid of doubt is to take discrimination as one"s detector of truth and falsehood and under its guard to open the door freely and courageously to experience.” Letters on Yoga

"I may say that the opening upwards, the ascent into the Light and the subsequent descent into the ordinary consciousness and normal human life is very common as the first decisive experience in the practice of yoga and may very well happen even without the practice of yoga in those who are destined for the spiritual change, especially if there is a dissatisfaction somewhere with the ordinary life and a seeking for something more, greater or better.” Letters on Yoga*

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

"It [death] has no separate existence by itself, it is only a result of the principle of decay in the body and that principle is there already — it is part of the physical nature. At the same time it is not inevitable; if one could have the necessary consciousness and force, decay and death is not inevitable. But to bring that consciousness and force into the whole of the material nature is the most difficult thing of all — at any rate, in such a way as to annul the decay principle.” Letters on Yoga

"It is a call of the being for higher things — for the Divine, for all that belongs to the higher or Divine Consciousness.” Guidance

"It is not possible for the individual mind, so long as it remains shut up in its personality, to understand the workings of the Cosmic Will, for the standards made by the personal consciousness are not applicable to them. A cell in the body, if conscious, might also think that the human being and its actions are only the resultant of the relations and workings of a number of cells like itself and not the action of a unified self. It is only if one enters into the Cosmic Consciousness that one begins to see the forces at work and the lines on which they work and get a glimpse of the Cosmic Self and the Cosmic Mind and Will.” Letters on Yoga

"It is only divine Love which can bear the burden I have to bear, that all have to bear who have sacrificed everything else to the one aim of uplifting earth out of its darkness towards the Divine.” On Himself

"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"s] nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar. . . .” The Synthesis of Yoga

"Moreover we see that this cosmic action or any cosmic action is impossible without the play of an infinite Force of Existence which produces and regulates all these forms and movements; and that Force equally presupposes or is the action of an infinite Consciousness, because it is in its nature a cosmic Will determining all relations and apprehending them by its own mode of awareness, and it could not so determine and apprehend them if there were no comprehensive Consciousness behind that mode of cosmic awareness to originate as well as to hold, fix and reflect through it the relations of Being in the developing formation or becoming of itself which we call a universe.” The Life Divine

n. 1. The point, axis, or pivot about which a body rotates. 2. A point, area, or part that is approximately in the middle of a larger area or volume. 3. A person or thing that is a focus of interest or attention. 4. A point of origin. centre"s, centres. v. 5. To focus or bring together. 6. To move towards, mark, put, or be concentrated at or as at a centre. 7. centred. Brought together to a centre, concentrated.

::: "Nothing can be destroyed for all is He who is for ever.” Essays Divine and Human*

"Nor can the human confusion of values which obliterates the distinction between spiritual and moral and even claims that the moral is the only true spiritual element in our nature be of any use to us; for ethics is a mental control, and the limited erring mind is not and cannot be the free and ever-luminous spirit.” The Synthesis of Yoga

::: "Not to be disturbed by either joy or grief, pleasure or displeasure by what people say or do or by any outward things is called in yoga a state of samata , equality to all things.” Letters on Yoga

". . . One Being and Consciousness is involved here in Matter. Evolution is the method by which it liberates itself; consciousness appears in what seems to be inconscient, and once having appeared is self-impelled to grow higher and higher and at the same time to enlarge and develop towards a greater and greater perfection. Life is the first step of this release of consciousness; mind is the second; but the evolution does not finish with mind, it awaits a release into something greater, a consciousness which is spiritual and supramental. The next step of the evolution must be towards the development of Supermind and Spirit as the dominant power in the conscious being. For only then will the involved Divinity in things release itself entirely and it become possible for life to manifest perfection.” On Himself

"One must go deep and find the soul, the self, the Divine Reality within us and only then can life become a true expression of what we can be instead of a blind and always repeated confused blur of the inadequate and imperfect thing we were. The choice is between remaining in the old jumble and groping about in the hope of stumbling on some discovery or standing back and seeking the Light within till we discover and can build the Godhead within and without us. "Letters on Yoga

"Ordinarily we mean by it [consciousness] our first obvious idea of a mental waking consciousness such as is possessed by the human being during the major part of his bodily existence, when he is not asleep, stunned or otherwise deprived of his physical and superficial methods of sensation. In this sense it is plain enough that consciousness is the exception and not the rule in the order of the material universe. We ourselves do not always possess it. But this vulgar and shallow idea of the nature of consciousness, though it still colours our ordinary thought and associations, must now definitely disappear out of philosophical thinking. For we know that there is something in us which is conscious when we sleep, when we are stunned or drugged or in a swoon, in all apparently unconscious states of our physical being. Not only so, but we may now be sure that the old thinkers were right when they declared that even in our waking state what we call then our consciousness is only a small selection from our entire conscious being. It is a superficies, it is not even the whole of our mentality. Behind it, much vaster than it, there is a subliminal or subconscient mind which is the greater part of ourselves and contains heights and profundities which no man has yet measured or fathomed.” Letters on Yoga

"O son of Immortality, live not thou according to Nature, but according to God; and compel her also to live according to the deity within thee.” Essays Divine and Human*

"Our ego is only a face of the universal being and has no separate existence; our apparent separative individuality is only a surface movement and behind it our real individuality stretches out to unity with all things and upward to oneness with the transcendent Divine Infinity. Thus our ego, which seems to be a limitation of existence, is really a power of infinity; the boundless multiplicity of beings in the world is a result and signal evidence, not of limitation or finiteness, but of that illimitable Infinity.” The Life Divine

"Our nature is not only mistaken in will and ignorant in knowledge but weak in power; but the Divine Force is there and will lead us if we trust in it and it will use our deficiencies and our powers for the divine purpose. If we fail in our immediate aim, it is because he has intended the failure; often our failure or ill-result is the right road to a truer issue than an immediate and complete success would have put in our reach. If we suffer, it is because something in us has to be prepared for a rarer possibility of delight. If we stumble, it is to learn in the end the secret of a more perfect walking.” The Synthesis of Yoga

"Pulling comes usually from a desire to get things for oneself — in aspiration there is a self-giving for the higher consciousness to descend and take possession — the more intense the call the greater the self-giving.” Letters on Yoga

regards as resulting from a specified cause; considers as caused by something or someone. attributing.

"Remind yourself always that the Divine Force is there, that you have felt it and that, even if you seem to lose consciousness of it for a time or it seems something distant, still it is there and is sure to prevail. For those whom the Force has touched and taken up, belong thenceforth to the Divine.” Letters on Yoga

Sri Aurobindo: "As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; — this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, — invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine

Sri Aurobindo: "Birth is the first spiritual mystery of the physical universe, death is the second which gives its double point of perplexity to the mystery of birth; for life, which would otherwise be a self-evident fact of existence, becomes itself a mystery by virtue of these two which seem to be its beginning and its end and yet in a thousand ways betray themselves as neither of these things, but rather intermediate stages in an occult processus of life.” *The Life Divine

Sri Aurobindo: "But if the individual is a persistent reality, an eternal portion or power of the Eternal, if his growth of consciousness is the means by which the Spirit in things discloses its being, the cosmos reveals itself as a conditioned manifestation of the play of the eternal One in the being of Sachchidananda with the eternal Many.” *The Life Divine

Sri Aurobindo: "But when I speak of the Divine Will, I mean something different, — something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda, for these are the Divine Nature.” *Letters on Yoga

Sri Aurobindo: "By aesthesis is meant a reaction of the consciousness, mental and vital and even bodily, which receives a certain element in things, something that can be called their taste, Rasa, which, passing through the mind or sense or both, awakes a vital enjoyment of the taste, Bhoga, and this can again awaken us, awaken even the soul in us to something yet deeper and more fundamental than mere pleasure and enjoyment, to some form of the spirit"s delight of existence, Ananda.” *Letters on Savitri

Sri Aurobindo: "Chance is not *in this universe; the idea of illusion is itself an illusion. There was never illusion yet in the human mind that was not the concealing [?shape] and disfigurement of a truth.” Essays Divine and Human

Sri Aurobindo: "Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it.” *Letters on Yoga

Sri Aurobindo: "Consciousness is a fundamental thing, the fundamental thing in existence — it is the energy, the motion, the movement of consciousness that creates the universe and all that is in it — not only the macrocosm but the microcosm is nothing but consciousness arranging itself.” *Letters on Yoga

*Sri Aurobindo: "Creation is not a making of something out of nothing or of one thing out of another, but a self-projection of Brahman into the conditions of Space and Time. Creation is not a making, but a becoming in terms and forms of conscious existence.” The Upanishads*

*Sri Aurobindo: "Dawn always means an opening of some kind — the coming of something that is not yet fully there.” Letters on Yoga ::: "As the Sun is image and godhead of the golden Light of the divine Truth, so Dawn is image and godhead of the opening out of the supreme illumination on the night of our human ignorance. Dawn daughter of Heaven and Night her sister are obverse and reverse sides of the same eternal Infinite.” The Secret of the Veda

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: "Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces, as things are in this world. The Light destroys the Darkness and the Powers of Darkness, and that is not a movement of Ignorance!” *Letters on Yoga

*Sri Aurobindo: "Emotion itself is not a bad thing; it is a necessary part of the nature, and psychic emotion is one of the most powerful helps to the sadhana. Psychic emotion, bringing tears of love for the Divine or tears of Ananda, ought not to be suppressed: . . . .” Letters on Yoga

Sri Aurobindo: "Equality is to remain unmoved within in all conditions.” *Letters on Yoga

*Sri Aurobindo: "Experience is a word that covers almost all the happenings in yoga; only when something gets settled, then it is no longer an experience but part of the siddhi; e.g. peace when it comes and goes is an experience — when it is settled and goes no more it is a siddhi.” Letters on Yoga

*Sri Aurobindo: "If thou think defeat is the end of thee, then go not forth to fight, even though thou be the stronger. For Fate is not purchased by any man nor is Power bound over to her possessors. But defeat is not the end, it is only a gate or a beginning.” Essays Human and Divine*

*Sri Aurobindo: "In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards self-expression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is supra-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based upon inconscience and broken up by Life into individual discords towards a higher harmony and universality based upon conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.” The Life Divine

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

Sri Aurobindo: ". . . it is this emptiness inward and outward that often in yoga becomes the first step towards a new consciousness.” *Letters on Yoga

*Sri Aurobindo: "It is true that when Matter first emerges it becomes the dominant principle; it seems to be and is within its own field the basis of all things, the constituent of all things, the end of all things: but Matter itself is found to be a result of something that is not Matter, of Energy, and this Energy cannot be something self-existent and acting in the Void, but can turn out and, when deeply scrutinised, seems likely to turn out to be the action of a secret Consciousness and Being: when the spiritual knowledge and experience emerge, this becomes a certitude, — it is seen that the creative Energy in Matter is a movement of the power of the Spirit.” The Life Divine

Sri Aurobindo: "It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind"s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine

Sri Aurobindo: " Karma is nothing but the will of the Spirit in action, consequence nothing but the creation of will. What is in the will of being, expresses itself in karma and consequence. When the will is limited in mind, karma appears as a bondage and a limitation, consequence as a reaction or an imposition. But when the will of the being is infinite in the spirit, karma and consequence become instead the joy of the creative spirit, the construction of the eternal mechanist, the word and drama of the eternal poet, the harmony of the eternal musician, the play of the eternal child.” Essays in Philosophy and Yoga

Sri Aurobindo: "Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.” *Essays Divine and Human

::: Sri Aurobindo: "Spiritual force has its own concreteness; it can take a form (like a stream, for instance) of which one is aware and can send it quite concretely on whatever object one chooses. This is a statement of fact about the power inherent in spiritual consciousness. But there is also such a thing as a willed use of any subtle force — it may be spiritual, mental or vital — to secure a particular result at some point in the world. Just as there are waves of unseen physical forces (cosmic waves etc.) or currents of electricity, so there are mind-waves, thought-currents, waves of emotion, — for example, anger, sorrow, etc., — which go out and affect others without their knowing whence they come or that they come at all, they only feel the result. One who has the occult or inner senses awake can feel them coming and invading him.” Letters on Yoga

Sri Aurobindo: "the black dragon of the Inconscience sustains with its vast wings and its back of darkness the whole structure of the material universe; its energies unroll the flux of things, its obscure intimations seem to be the starting-point of consciousness itself and the source of all life-impulse.” The Life Divine ::: **Unused, guarded beneath Night"s dragon paws,**

Sri Aurobindo: "The cosmic consciousness is that of the universe, of the cosmic spirit and cosmic Nature with all the beings and forces within it. All that is as much conscious as a whole as the individual separately is, though in a different way. The consciousness of the individual is part of this, but a part feeling itself as a separate being. Yet all the time most of what he is comes into him from the cosmic consciousness. But there is a wall of separative ignorance between. Once it breaks down he becomes aware of the cosmic Self, of the consciousness of the cosmic Nature, of the forces playing in it, etc. He feels all that as he now feels physical things and impacts. He finds it all to be one with his larger or universal self.” *Letters on Yoga

*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 Divinity in man dwells veiled in his spiritual centre; there can be no such thing as self-exceeding for man or a higher issue for his existence if there is not in him the reality of an eternal Self and Spirit.” *The Life Divine

*Sri Aurobindo: "There are some who often or almost invariably have the contact whenever they worship, the Deity may become living to them in the picture or other image they worship, may move and act through it; others may feel him always present, outwardly, subtle-physically, abiding with them where they live or in the very room, but sometimes this is only for a period. Or they may feel the Presence with them, see it frequently in a body (but not materially except sometimes), feel its touch or embrace, converse with it constantly — that is also a kind of milana. The greatest milana is one in which one is constantly aware of the Deity abiding in oneself, in everything in the world, holding all the world in him, identical with existence and yet supremely beyond the world — but in the world too one sees, hears, feels nothing but him, so that the very senses bear witness to him alone — . . . .” Letters on Yoga

Sri Aurobindo: "There is no difference between the terms ‘universal" and ‘cosmic" except that ‘universal" can be used in a freer way than ‘cosmic". Universal may mean ‘of the universe", cosmic in that general sense. But it may also mean ‘common to all", e.g., ‘This is a universal weakness" — but you cannot say ‘This is a cosmic weakness".” Letters on Yoga

Sri Aurobindo: "This descent is felt as a pouring in of calm and peace, of force and power, of light, of joy and ecstasy, of wideness and freedom and knowledge, of a Divine Being or a Presence — sometimes one of these, sometimes several of them or all together.” Letters on Yoga

Sri Aurobindo: "This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy, — that was a notion of the Greeks, — a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga *Ananke"s.

Sri Aurobindo: "We mean by the Absolute something greater than ourselves, greater than the cosmos which we live in, the supreme reality of that transcendent Being which we call God, something without which all that we see or are conscious of as existing, could not have been, could not for a moment remain in existence. Indian thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to relativities . . . The Absolute is for us the Ineffable.” *The Life Divine

Sri Aurobindo: "What the "void" feels as a clutch is felt by the Mother only as a reminding finger laid on her cheek. It is one advantage of the expression ‘as if" that it leaves the field open for such variation. It is intended to suggest without saying it that behind the sombre void is the face of a mother. The two other ‘as if"s have the same motive and I do not find them jarring upon me. The second is at a sufficient distance from the first and it is not obtrusive enough to prejudice the third which more nearly follows. . . .” Letters on Savitri

Sri Aurobindo: "Yet all the time the universal forces are pouring into him without his knowing it. He is aware only of thoughts, feelings, etc., that rise to the surface and these he takes for his own. Really they come from outside in mind waves, vital waves, waves of feeling and sensation, etc., which take particular form in him and rise to the surface after they have got inside. But they do not get into his body at once. He carries about with him an environmental consciousness (called by the Theosophists the Aura) into which they first enter. If you can become conscious of this environmental self of yours, then you can catch the thought, passion, suggestion or force of illness and 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

supporting or sustaining a person or thing.

:::   "The ancient Vedanta presents us with . . . the conception and experience of Brahman as the one universal and essential fact and of the nature of Brahman as Sachchidananda [Existence, Consciousness, Bliss]. In this view the essence of all life is the movement of a universal and immortal existence, the essence of all sensation and emotion is the play of a universal and self-existent delight in being, the essence of all thought and perception is the radiation of a universal and all-pervading truth, the essence of all activity is the progression of a universal and self-effecting good.” The Life Divine

"The body is not only the necessary outer instrument of the physical part of action, but for the purposes of this life a base or pedestal also for all inner action.” The Synthesis of Yoga

"The call, once decisive, stands; the thing that has been born cannot eventually be stifled. Even if the force of circumstances prevents a regular pursuit or a full practical self-consecration from the first, still the mind has taken its bent and persists and returns with an ever-increasing effect upon its leading preoccupation. There is an ineluctable persistence of the inner being, and against it circumstances are in the end powerless, and no weakness in the nature can for long be an obstacle.” The Synthesis of Yoga

"The child (when it does not mean the psychic being) is usually the symbol of something new-born in some part of the consciousness.” 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 cosmic Truth is the truth of things as they are at present expressed in the universe. The Divine Truth is independent of the universe, above it and originates it.” Letters on Yoga

"The Cosmic Will is not, to our ordinary consciousness, something that acts as an independent power doing whatever it chooses; it works through all these beings, through the forces at play in the world and the law of these forces and their results — it is only when we open ourselves and get out of the ordinary consciousness that we can feel it intervening as an independent power and overriding the ordinary play of the forces." Letters on Yoga

"The Divine is the unborn Eternal who has no origin; there is and can be nothing before him from which he proceeds, because he is one and timeless and absolute.” Essays on the Gita

:::   "The Divine Mother is the Consciousness and Force of the Divine — which is the Mother of all things.” *The Mother

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

"The freedom of the Gita is that of the freeman, the true freedom of the birth into the higher nature, self-existent in its divinity. Whatever he does and however he lives, the free soul lives in the Divine; he is the privileged child of the mansion, bâlavat, who cannot err or fall because all he is and does is full of the Perfect, the All-blissful, the All-loving, the All-beautiful. The kingdom which he enjoys, râjyam samrddham, is a sweet and happy dominion of which it may be said, in the pregnant phrase of the Greek thinker, ``The kingdom is of the child."" Essays on the Gita

"The Infinite creates and is Brahma.” The Renaissance in India ::: "Brahman is not only the cause and supporting power and indwelling principle of the universe, he is also its material and its sole material. Matter also is Brahman and it is nothing other than or different from Brahman.” The Life Divine*

"The ‘I" or the little ego is constituted by Nature and is at once a mental, vital and physical formation meant to aid in centralising and individualising the outer consciousness and action. When the true being is discovered, the utility of the ego is over and this formation has to disappear — the true being is felt in its place.” Letters on Yoga

"The message of the Gita is the gospel of the Divinity in man who by force of an increasing union unfolds himself out of the veil of the lower Nature, reveals to the human soul his cosmic spirit, reveals his absolute transcendences, reveals himself in man and in all beings. The potential outcome here of this union, this divine Yoga, man growing towards the Godhead, the Godhead manifest in the human soul and to the inner human vision, is our liberation from limited ego and our elevation to the higher nature of a divine humanity.” Essays on the Gita ::: *Divinity"s.

::: The Mother: "Consciousness is the faculty of becoming aware of anything through identification. The Divine Consciousness is not only aware but knows and effects.” Words of the Mother, MCW Vol.15*. Consciousness.

   The Mother: "In the physical world, of all things it is beauty that expresses best the Divine. the physical world is the world of form and the perfection of form is beauty. Beauty interprets, expresses, manifests the Eternal. Its role is to put all manifested nature in contact with the Eternal through the perfection of form, through harmony and a sense of the ideal which uplifts and leads towards something higher. On Education, MCW Vol. 12.

*The Mother: "To conquer the Adversary is not a small thing. One must have a greater power than his to vanquish him. But one can liberate oneself totally from his influence. And from the minute one is completely free from his influence, one"s self-giving can be total. And with the self-giving comes joy, long before the Adversary is truly vanquished and disappears.”

::: The Mother: "True art means the expression of beauty in the material world. In a world wholly converted, that is to say, expressing integrally the divine reality, art must serve as the revealer and teacher of this divine beauty in life.” On Education, MCW Vol. 12.

:::   The Mother: "With the Divine"s Love is the power of Transformation. It has this power because it is for the sake of Transformation that it has given itself to the world and manifested everywhere. Not only into man but into all the atoms of Matter it has infused itself in order to bring the world back to the original Truth. The moment you open to it, you also receive its power of Transformation.” Words of the Mother, MCW Vol. 15.

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

  These notes were written apropos of Bergson"s ‘philosophy of change", ‘you" would refer to a proponent of this philosophy.

"This body of ours is a symbol of our real being. . . .” Letters on Yoga ::: ". . . the body itself is only a constant act of consciousness of the spirit.” Essays on the Gita

"This Divine may lead us often through darkness, because the darkness is there in us and around us, but it is to the Light he is leading and not to anything else.” Letters on Yoga*

"This eternity is not of Time; the eternity of Time is an extension in movement of the Timeless.” Essays Divine and Human

"This universal aesthesis of beauty and delight does not ignore or fail to understand the differences and oppositions, the gradations, the harmony and disharmony obvious to the ordinary consciousness; but, first of all, it draws a Rasa from them and with that comes the enjoyment, Bhoga. and the touch or the mass of the Ananda. It sees that all things have their meaning, their value, their deeper or total significance which the mind does not see, for the mind is only concerned with a surface vision, surface contacts and its own surface reactions. When something expresses perfectly what it was meant to express, the completeness brings with it a sense of harmony, a sense of artistic perfection; it gives even to what is discordant a place in a system of cosmic concordances and the discords become part of a vast harmony, and wherever there is harmony, there is a sense of beauty. ” Letters on Savitri*

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

v. **1. Focused attention, thought, etc., on (something). adj. 2. Directed or drawn toward a common center; focussed. concentrating.**

"Vamana, the Dwarf, in Hindu mythology, one of the ten incarnations of Vishnu, born as a son of Kashyapa and Aditi. The titan King Bali had by his austerities acquired dominion of all the three worlds. To remedy this, Vishnu came to him in the form of a dwarf and begged of him as much land as he could step over in three paces. Bali complied. In two strides the dwarf covered heaven and earth, and with the third step, on Bali"s head, pushed him down to Patala, the infernal regions.” Glossary and Index of Proper Names in Sri Aurobindo"s Works

"We are not the body, but the body is still something of ourselves. With realisation the erroneous identification ceases — in certain experiences the existence of the body is not felt at all. In the full realisation the body is within us, not we in it, it is an instrumental formation in our wider being, — our consciousness exceeds but also pervades it, — it can be dissolved without our ceasing to be the self.” Letters on Yoga

"We arrive then necessarily at this conclusion that human birth is a term at which the soul must arrive in a long succession of rebirths and that it has had for its previous and preparatory terms in the succession the lower forms of life upon earth; it has passed through the whole chain that life has strung in the physical universe on the basis of the body, the physical principle.” The Life Divine

"We. . . become conscious, in our physical movements, in our nervous and vital reactions, in our mental workings, of a Force greater than body, mind and life which takes hold of our limited instruments and drives all their motion. There is no longer the sense of ourselves moving, thinking or feeling but of that moving, feeling and thinking in us. This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love.” The Synthesis of Yoga

". . . 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

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



QUOTES [1 / 1 - 99 / 99]


KEYS (10k)

   1 Proverb

NEW FULL DB (2.4M)

   7 Anonymous
   3 Ovid
   2 Tijan
   2 Plato
   2 Peter Thiel
   2 Paulo Coelho
   2 J K Rowling
   2 Homer
   2 Gautama Buddha
   2 E L James
   2 Ayn Rand

1:The separation of the body from the soul is called death. But thi - cannot be said to be either good or bad; it is neutral ~ Origen, Commentary on the Epistle to the Romans, 6.6.5).,

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:Viết là đâm nổ mặt trời. ~ Ph m C ng Thi n,
2:Words made faerie tales. ~ L Thi Diem Th y,
3:Proximity and closeness are not the same. ~ Thi Bui,
4:Aria [græm Dig Aldrig, Thi Det Svier]
~ Ambrosius Stub,
5:Kise Khabar Thi Tujhe Is Tarah Sajaaunga
~ Bashir Badr,
6:Hawaa Mein Dhoond Rahi Thi Koi Sada Mujhko
~ Bashir Badr,
7:Điều gì càng đơn giản thì càng khó cảm nhận ~ Magda Szab,
8:Cái gì làm tôi không hiểu, cái ấy làm tôi say sưa yêu dấu. ~ Ph m C ng Thi n,
9:I remember being excited about seeing snow for the very first time. ~ Thi Bui,
10:When I grow up I am going to be the gangster we are all looking for. ~ L Thi Diem Th y,
11:How much of ME is my own and how much is stamped into my blood and bone, predestined? ~ Thi Bui,
12:How much of me is my own, and how much is stamped into my blood and bone, predestined? ~ Thi Bui,
13:Maybe being their child simply means that I will always feel the weight of their past. ~ Thi Bui,
14:Triết lý là biến hơi thở thành khói thuốc, và triết gia là những kẻ bị ung thư tinh thần. ~ Ph m C ng Thi n,
15:I don't know how time moves or which of our sorrows or our desires it is able to wash away. ~ L Thi Diem Th y,
16:Dù vũ trụ có nổ tan tành như tro, tôi vẫn còn đó: tôi là vũ trụ, tôi là tro, tôi là tiếng nổ. ~ Ph m C ng Thi n,
17:There is not a trace of blood anywhere except here, in my throat, where I am telling you all this. ~ L Thi Diem Th y,
18:Every casualty in war is someone's grandmother, grandfather, mother, father, brother, sister, child, lover. ~ Thi Bui,
19:That first week of parenting was the hardest week of my life, and the only time I ever felt called upon to be HEROIC. ~ Thi Bui,
20:Đọc một quyển sách là mơ màng qua quyển sách. Sách chỉ là cái cớ để tha hồ mơ mộng mà không bị gọi “đãng trí”. ~ Ph m C ng Thi n,
21:In Vietnamese, the word for water and the word for a nation, a country and a homeland are one and the same: nu’o'c. ~ L Thi Diem Th y,
22:In Vietnamese, the word for water and the word for a nation,
a country, and a homeland are one and the same: nu’ó’c. ~ L Thi Diem Th y,
23:Má leaves me but I'm not alone, and a terrifying thought creeps into my head. Family is now something I have created and not just something I was born into. ~ Thi Bui,
24:La nuit, tout sent bon", disait Mondo.
"C'est parce qu'on ne voit pas", disait Thi Chin.
"on sent mieux, et on entend mieux quand on ne voit pas". ~ J M G Le Cl zio,
25:To understand how my father became the way he was, I had to learn what happened to him as a little boy. It took a long time to learn the right questions to ask. ~ Thi Bui,
26:Từng mảnh cắt cuộc sống của những người không quen biết thi nhau lướt qua tầm mắt, khiến Takao nhận ra mình bị bao vây bởi vô vàn điều xa lạ. ~ Makoto Shinkai,
27:This - not any particular piece of Vietnamese culture - is my inheritance: the inexplicable need ad extraordinary ability to run when the shit hits the fan. My refugee reflex. ~ Thi Bui,
28:This — not any particular piece of Vietnamese culture — is my inheritance, the inexplicable need and extraordinary ability to run when the shit hits the fan. My refugee reflex. ~ Thi Bui,
29:Chưa bao giờ tôi mệt như chiều hôm nay, tất cả trôi lềnh bềnh, tôi ngạt thở, tôi nằm dài trên giường trong cơn hấp hối tuyệt vọng. Sống, sống lên, tôi mệt quá rồi, mây trắng vẫn còn bay? ~ Ph m C ng Thi n,
30:Lục tự chân ngôn là: thẩm, xao, đả, thiên, long, mại. Tức là: Tiên thẩm hậu xao, cấp đả mạn thiên Long mại tề thi, xao đả bính dụng Thập thiên cửu hưởng, thập long cửu thành Tiên thiên hậu vãng, vô vãng bất lợi Hữu thiên vô long, đế thọ chi tài ~ Anonymous,
31:Thi is the malady onf the humans, that they can hold on to that which is fleeting and of little consequence and call it everlasting. They focus on awards, achievements, and whatc an be done in their own strength while the Almighty desires to work trough their weakness. ~ Chris Fabry,
32:In the fall of the year I turned sixteen, I jumped out of my bedroom window and ran away. The night’s black roads wound like long stretches of river. … The streets ribboned out in all directions. I lifted first one foot and then the other, ready to run down all of them ~ L Thi Diem Th y,
33:Đó là lý do tại sao anh thích em. Em có biết hiếm hoi lắm mới có duyên gặp gỡ một cô nàng vừa xinh đẹp vừa có biệt tài tạo ra tính từ như “ mê con nít” không ? Em quá bận rộn là chính em nên em ko hề biết mình độc đáo vô đối thế nào đâu. ~ John Green,
34:Con người tiếp tục trốn chạy nổi lo âu, sợ hãi bằng hình thức giải trí, đơn giản bởi nó thống soái tới mức có thể thay thế luôn cả Thượng đế. Vậy thì làm sao để chạy trốn giải trí đây? Câu trả lời là: đương đầu với nổi sợ hãi. ~ Fr d ric Beigbeder,
35:Go litel bok, go, litel myn tragedye,
Ther God thi makere yet, er that he dye,
So sende myght to make in som comedye!
But litel book, no makyng thow n'envie,
But subgit be to alle poesye;
And kis the steppes where as thow seest pace
Virgile, Ovide, Omer, Lucan, and Stace. ~ Geoffrey Chaucer,
36:Hôm nay sẽ không mở cửa cho bất cứ ai, không nói chuyện, không ăn, không loanh quanh, chỉ ngồi trong phòng, ngồi như chết, đã chết, như kẻ bị cầm tù, như bị treo án, bị nhốt, tự mình nhốt mình lại, không tha thứ, không tha thứ cho bất cứ sự vi phạm nào trong lãnh vực tuyệt đối cô độc của mình. ~ Ph m C ng Thi n,
37:I go about things in an oblique way. It's like a sidelong glance. This doesn't mean I don't like the sharp stab of directness—only that what I like more are all the moments, leading up to that moment of directness or that expression of rage . . . how long rage was silenced before it exploded and at what cost. ~ L Thi Diem Th y,
38:Tôi chưa bao giờ hấp tấp vội vã trong bất cứ lần nào trong đời sống. Thỉnh thoảng tôi tưởng rằng tôi gấp gáp vội vã nôn nóng để làm một việc gì đó; thực ra thì đó chỉ là một sự trá hình cần thiết để sống với người đời, để cho họ thấy rằng tôi không khác họ: lòng nhân đạo cuối cùng còn rớt lại trong linh thức. ~ Ph m C ng Thi n,
39:Người sinh ra ở đời có học mà không khôn mới làm hết được bổn phận làm người. Làm quan chẳng qua là một việc trong sự làm người đó mà thôi. Thế mà người mình có cái tính di truyền “đi học cốt để làm quan", cha truyền con nối, trước bày nay làm, dầu cho ngày nay phép học phép thi đổi ra cách mới, mà người đi học vẫn ôm cái hy vọng làm quan chủ chốt. ~ Anonymous,
40:Không cần thiết phải nói mọi điều mình biết. Như thế không đúng kiểu quý cô.
Thứ hai, người ta không thích có ai đó xung quanh biết nhiều hơn họ. Nó làm cho học bực thêm. Cô sẽ không làm thay đổi được bất kỳ ai trong số họ bằng cách nói đúng, tự họ phải cảm thấy muốn học hỏi, và khi họ không muốn học, thi cô chẳng có thể làm gì ngoài việc im miệng hoặc nói bằng thứ ngôn ngữ của họ. ~ Harper Lee,
41:Weisser plainly treasures threse feelings and these relationships. She is quick to insist that at root her love is about "the deep pleasure, even joy, of sharing life with a different being, one whose thought, feelings, reactions, and probably survival needs are different from ours. And somehow in order for all the species in thi "band" to thrive, we have to learn to understand and respect those things. ~ Donna J Haraway,
42:Tôi muốn đốt lên một điếu thuốc để thay hương khói cầu linh, nhưng diêm quẹt không còn nữa. Tôi chờ đêm đến và đêm đã đến, tôi chờ một cơn mưa lũ và sau cơn mưa sẽ có mặt trời đỏ lửa và bình minh sẽ là bức rèm thoáng mở nghê thường của mây và gió. Một con kiến nhỏ sợ hãi bò nhanh trên cổ tay tôi. Bình minh không đến vào lúc mười một giờ khuya và mưa cũng đã dứt từ chiều, nghĩa là không biết bao giờ trở lại. ~ Ph m C ng Thi n,
43:Tôi muốn đốt lên một điếu thuốc để thay hương khói cầu linh, nhưng diêm quẹt không còn nữa. Tôi chờ đêm đến và đêm đã đến, tôi chờ một cơn mưa lũ và sau cơn mưa sẽ có mặt trời đỏ lửa và bình minh sẽ là bức rèm thoáng mở nghê thường của mây và gió. Một con kiến nhỏ sợ hãi bò nhanh trên cổ tay tôi. Bình minh không đến vào lúc mười một giờ khuya và mưa cũng đã dứt từ chiều, nghĩa là không bao biết bao giờ trở lại. ~ Ph m C ng Thi n,
44:Yar Tha Gulzar Tha
yar tha gulzar tha bad-e-saba thi main na tha
layaq-e-pa-bos-e-jan kya hina thi main na tha
hath kyon bandhe mere chala agar chori hua
ye sarapa shokhi-e-rang-e-hina thi main na tha
main ne pucha kya hua wo ap ka husn-o-shabab
hans k bola wo sanam shan-e-Khuda thi main na tha
main sisakta rah gaya aur mar gaye farahad-o-qais
kya unhin donon k hisse mein qaza thi main na tha
~ Bahadur Shah,
45:Our Lady's Song
Iesu, swete sone dere!
On porful bed list thou here,
And that me greveth sore;
For thi cradel is ase a bere,
Oxe and asse beth thi fere:
Weepe ich mai tharfore.
Iesu, swete, beo noth wroth,
Thou ich nabbe clout ne cloth
The on for to folde,
The on to folde ne to wrappe,
For iche nabbe clout ne lappe;
Bote ley thou thi fet to my pappe,
And wite the from the colde.
~ Anonymous Olde English,
46:The robot said, 'I have been trying, friend Julius, to understand some remarks Elijah made to me earlier. Perhaps I am beginning to, for it suddenly seems to me that the destruction of what should not be, that is, the destruction of what you people call evil, is less just and desirable than the conversion of thi sevil into what you call good.'
He hesitated, then, almost as though he were surprised at his own owrds, he said, 'Go, and sin no more! ~ Isaac Asimov,
47:Nguyên vừa bước vào gần nơi tôi nằm, anh đem đến cho tôi một điếu xì gà, tôi rủ anh vào ngồi ghế kế bên tôi cho vui, tôi bảo anh ngồi viết tiểu thuyết bên cạnh tôi. Ừ, tôi cần một sự có mặt nào đó. Nguyên ngồi tư lự; mỗi khi tư lự, anh thường nhổ mấy chân râu sót lại trên cằm. Anh đang suy nghĩ tìm ý tưởng. Tôi không suy nghĩ, tôi không tìm ý tưởng; tất cả ý tưởng đều như nhau. Tôi viết như tôi nói, tôi viết theo dòng máu chảy, máu tôi chảy quá nhanh, ngòi bút tôi chạy theo không kịp. ~ Ph m C ng Thi n,
48:If one morning in the Spring, a stranger came and said to me, your mother,father, brother, sister, uncle, lover, friend is dead from a b-52, napalm bombing, search and destroy misson, air attack, Tet offensive, My Lai massacre, failed escape, I would not scream but make of my body a net, a tarp, stretched taut across the sky, the sea, over every village and hamlet, prepared to catch everything from the sky, shade everything on the ground, rain water and receive yyou, war, with arms outstretched ~ L Thi Diem Th y,
49:If one morning in the Spring, a stranger came and said to me, Your mother, father, brother, sister, uncle, lover, friend, is dead. From a b-52, napalm bombing, search and destroy mission, air attack, Tet offensive, My Lai massacre, failed escape, I would not scream but make of my body a net, a tarp, stretched taut across the sky, the sea, over every village and hamlet. Prepared to catch everything from the sky, shade everything on the ground, rain water and receive you, war, with arms outstretched. ~ L Thi Diem Th y,
50:The r e is an old joke, which may not be a gr e a t joke but is a deep me t aphor for ma thema t i c s : A man walking a t night finds anothe r on his hands and knees, searching for something unde r a s t r e e t l ight . "Wha t a r e you looking for?", the first man asks; "I lost a qua r t e r , " the othe r replies. The first man gets down on his hands and knees to help, and after a long while asks "Ar e you sur e you lost i t here?". "No," replies the second man, " I lost i t down the street. But thi s is where the light is. ~ Anonymous,
51:Tôi không thể sống với bất cứ ai nữa. Tôi chỉ có thể sống một mình. Nói chuyện với bất cứ ai, chỉ trong vài giây là đủ để tôi nuốt hết tất cả sự trống rỗng nông cạn của đời sống họ. Vẫn bấy nhiêu lo âu sợ hãi, vẫn bấy nhiêu tình cảm xúc động, vẫn bấy nhiêu chật hẹp tâm tư, khắp mọi chân trời, con người hoàn toàn giống nhau. Mười ngàn năm trước, con người vẫn như thế; người ngàn năm sau, con người vẫn như thế: dè dặt, lo sợ, yếu đuối, hèn nhát, kiêu căng, hào nhoáng bần tiện, cạn cợt, thấp hèn, biếng nhác, bất mãn và tự mãn một cách ngu xuẩn. ~ Ph m C ng Thi n,
52:Tri nhân giả trí, tự tri giả nhân
Thắng nhân giả hữu lục, tự thắng giả cường
Tri túc giả phú
Cưỡng hành giả hữu chi
Bất thất kỳ sở giả cửu
Tử nhi bất vong giả thọ.

Dịch nghĩa:
Kẻ biết người là có trí
Kẻ biết mình là sáng suốt
Kẻ thắng người ta là có sức
Kẻ tự thắng mình là người mạnh
Kẻ tự cảm thấy đủ là kẻ giàu
Kẻ cố gắng thực hiện (Đạo) là người có chí
Kẻ không bỏ mất cái gốc thì lâu dài
Kẻ chết mà không mất là thọ. ~ Lao Tzu,
53:When 1:45 came, half the class left, and Danny Hupfer whispered, "If she gives you a cream puff after we leave, I'm going to kill you" - which was not something that someone headed off to prepare for his bar mitzvah should be thinking.
When 1:55 came and the other half of the class left, Meryl Lee whispered, "If she gives you one after we leave, I'm going to do Number 408 to you." I didn't remember what Number 408 was, but it was probably pretty close to what Danny Hupfer had promised.
Even Mai Thi looked at me with narrowed eyes and said, "I know your home." Which sounded pretty ominous. ~ Gary D Schmidt,
54:Viết điên lên. Viết bất cứ cái gì; viết về gió, nước mắt, mây đen, tàn thuốc, bình minh, tiếng xe cộ, vệt mây đỏ, tiếng va chạm của kim khí, chậu hoa héo, chim, áo phơi, hang xóm, máu, bàn tay. Viết cho mệt nhoài thân thể, rã rời trí óc, tê chết ngòi bút, lạnh buốt hơi thở. Viết như chưa từng viết bao giờ. Viết cho hoang phí hết sức khoẻ, tiêu tán hết những con đường, mòn nát hết những trang giấy trắng trên đời. Viết cho chết lẵng hồn tất cả những hi vọng của trái đất. Viết như giã biệt đời sống, tuyệt bút gửi lại miền Bắc Cực và Nam Cực. Tôi ôm cả địa cầu trong đại dương chưa khám phá của Mực và Máu. ~ Ph m C ng Thi n,
55:Hãy chọn một nhà lãnh đạo sẽ làm cho công dân đất nước được tự hào. Một người sẽ khuấy động trái tim của mọi người, vì vậy mà những người con trai và con gái của đất nước quyết tâm phấn đấu thi đua với sự tuyệt vời của người lãnh đạo họ. Chỉ khi đó một quốc gia mới thực sự tuyệt vời, đó là khi một nhà lãnh đạo truyền cảm hứng để tạo ra những công dân xứng đáng trở thành những nhà lãnh đạo trong tương lai, những người làm ra những quyết định danh dự và là những người kiến tạo hòa bình. Và trong những thời gian đó, một nhà lãnh đạo vĩ đại phải cực kỳ dũng cảm. Sự lãnh đạo của họ phải được chỉ đạo chỉ bằng lương tâm, cứ không phải là khoản hối lộ. ~ Suzy Kassem,
56:Woak up. Got dresd. Had brekfast. Spoke wif Ergates thi ant who sed itz juss been wurk wurk wurk 4 u lately master Bascule, Y dont u ½ a holiday? & I agreed & that woz how we decided we otter go 2 c Mr Zoliparia in thi I-ball ov thi gargoyle Rosbrith.

I fot Id bettir clear it wif thi relevint oforities furst & hens avoyd any truble (like happind thi lastime) so I went 2 c mentor Scalopin.

Certinly yung Bascule, he sez, i do beleave this is a day ov relativly lite dooties 4 u u may take it off. ½ u made yoor mattins calls?

O yes, I sed, which woznt stricktly tru, in fact which woz pretti strikly untru, trufe btold, but I cude always do them while we woz travelin. ~ Iain M Banks,
57:May In The Green-Wood
IN somer when the shawes be sheyne,
And leves be large and long,
Hit is full merry in feyre foreste
To here the foulys song.
To se the dere draw to the dale
And leve the hilles hee,
And shadow him in the leves grene
Under the green-wode tree.
Hit befell on Whitsontide
Early in a May mornyng,
The Sonne up faire can shyne,
And the briddis mery can syng.
'This is a mery mornyng,' said Litulle Johne,
'Be Hym that dyed on tre;
A more mery man than I am one
Lyves not in Christiante.
'Pluk up thi hert, my dere mayster,'
Litulle Johne can say,
'And thynk hit is a fulle fayre tyme
In a mornynge of May.'
~ Anonymous,
58:The spiritual growth of my country is painfully marked with dreadful cataclysms, and all the mysterious powers until now tumultuously hidden in the Collective Unconsciousness of my people have just broken out violently. And this breaking out stirs us up to the depths of our being; it brings out many forms of intense struggle, which is the permanent impact of two conflicting forces, each evidently trying to get the upper hand of the other. Hence, fiercely, here in Vietnam ensues a bloody struggle between the Communists and the Non-Communists, between War and Peace, between the so-called Buddhists and the so-called Catholics, or, more tragically, between fathers and mothers, between brothers and sisters. ~ Ph m C ng Thi n,
59:May In The Green-Wood
In somer when the shawes be sheyne,
And leves be large and long,
Hit is full merry in feyre foreste
To here the foulys song.
To se the dere draw to the dale
And leve the hilles hee,
And shadow him in the leves grene
Under the green-wode tree.
Hit befell on Whitsontide
Early in a May mornyng,
The Soone up faire can shyne,
And the briddis mery can syng.
'This is a mery mornyng,' said Litulle Johne,
'Be Hym that dyed on tre;
A more mery man than I am one
Lyves not in Christiante.
'Pluk up thi hert, my dere mayster,'
Litulle Johne can say,
'And thynk hit is a fulle fayre tyme
In a mornynge of May.'
~ Anonymous Olde English,
60:A Hymn To The Virgin
Of on that is so fayr and bright
Velut maris stella,
Brighter than the day is light,
Parens et puella:
Ic crie to the, thou see to me,
Levedy, preye thi Sone for me,
Tam pia,
That ic mote come to thee
Maria.
Al this world was for-lore
Eva peccatrice,
Tyl our Lord was y-bore
De te genetrice.
With
ave
it went away
Thuster nyth and cometh the day
Salutis;
The welle springeth ut of the
Virtutis.
Levedy, flour of alle thing,
Rosa sine spina,
Thu bere Jhesu, hevene king,
Gratia divina:
Of all thu berst the pris,
Levedy, quee of paradys
Electa:
Mayde milde, Moder
es
Effecta.
~ Anonymous Olde English,
61:Ghazal 13
tumhare khat main naya ik salam kis ka tha
na tha raqib to akhir vo nam kis ka tha
vo qatl kar ke har kisi se puchte hain
ye kam kis ne kiya hai ye kam kis ka tha
vafa karenge nibhayenge bat manenge
tumhen bhi yad hai kuch ye kalam kis ka tha
raha na dil main vo be-dard aur dard raha
muqim kaun hua hai maqam kis ka tha
na puch-pach thi kisi ki na av-bhagat
tumhari bazm main kal ehtamam kis ka tha
hamare khat ke to purze kiye parha bhi nahin
sun jo tum ne ba-dil vo payam kis ka tha
inhin sifat se hota hai admi mashhur
jo lutf ap hi karte to nam kis ka tha
guzar gaya vo zamana kahen to kis se kahen
khayal mere dil ko subah-o-sham kis ka tha
har ek se kahte hain kya 'Dag' bevafa nikla
ye puche in se koi vo gulam kis ka tha
~ Daagh Dehlvi,
62:Đi vào cầu tiêu là đi vào cõi chết; chỉ khi nào đi vào cõi chết mới có được nỗi cô đơn khôn cùng của lúc đi trong cầu tiêu. Đi vào cõi chết là cởi truồng ra, duỗi hai chân ra và ngồi trên địa cầu, để hồn bay lênh đênh trên không trung đóng chặt, tư tưởng loãng ra và biến mất theo tư tưởng loài người; ngoài cánh cửa cầu tiêu là nói chuyện, lựa lời nói chuyện cho có duyên dáng, thanh lịch và quý phái, hoặc lựa lời nói chuyện cho vũ bão, tục tĩu, hoang đàng cộc lốc, ngang tàng hoặc la hét lên hoặc nói khe khẽ thủ thỉ như đôi nhân tình đầu thu chớm lạnh; ngoài cánh cửa cầu là phải nói chuyện, nói chuyện để cho mặt trời vẫn mọc, để đi, đứng, ngủ thức, thở, ăn, đợi, yêu, ghét, và nhìn những chiếc tàu đi mất.

Khi tới Rome, nhớ đến thăm mộ K...
K. đã đi vào cầu tiêu ở Rome và đã đóng cửa lại và đã không còn nghe bên ngoài nói chuyện nữa. ~ Ph m C ng Thi n,
63:Mẹ tôi đã duy trì tình yêu với cha nguyên vẹn như mùa hè họ gặp nhau lần đầu. Để làm được điều này, mẹ quay lưng lại với cuộc sống. Thi thoảng mẹ cố gắng sống vài ngày chỉ bằng nước và không khí. Mẹ là sinh vật phức tạp duy nhất làm việc này, nên có một loài mới đặt tên theo mẹ mới đúng. Một lần cậu Julian giải thích cho tôi điều mà nhà điêu khắc, hoạ sĩ Alberto Giacometti nói, rằng đôi khi chỉ để vẽ một cái đầu, ta phải bỏ đi toàn bộ cơ thể. Để vẽ một chiếc lá, ta phải hy sinh cả khung cảnh. Ban đầu có vẻ giống như ta đang tự giới hạn mình, song sau một thời gian ta nhận thấy rằng sở hữu một phần nhỏ nhoi của thứ gì đó giúp ta có cơ hội nắm giữ một cảm xúc cụ thể của vũ trụ hơn khi ta vờ như đang có cả bầu trời.

Mẹ tôi đã không chọn một chiếc lá hay cái đầu. Mẹ đã chọn cha, và để nắm giữ một cảm xúc cụ thể, bà đã hy sinh cả thế giới. ~ Nicole Krauss,
64:Ghazal 5
gazab kiya, tere vade pe aitabar kiya
tamam rat qayamat ka intezar kiya
hansa hansa k shab-e-vasl ashk-bar kiya
tasalliyan mujhe de-de k beqarar kiya
ham aise mahv-e-nazara na the jo hosh ata
magar tumhare tagaful ne hoshiyar kiya
fasana-e-shab-e-gam un ko ek kahani thi
kuch aitabar kiya aur kuch na-aitabar kiya
ye kisne jalva hamare sar-e-mazar kiya
k dil se shor utha, hae! beqarar kiya
tarap phir ai dil-e-nadan, k gair kahte hain
akhir kuch na bani, sabr ikhtiyar kiya
bhula bhula k jataya hai unko raz-e-nihan
chipa chipa k mohabbat ko ashkar kiya
tumhen to vada-e-didar ham se karna tha
ye kya kiya k jahan ko ummidavar kiya
ye dil ko tab kahan hai k ho malandesh
unhone vada kiya ham ne aitabar kiya
na puch dil ki haqiqat magar ye kahte hain
vo beqarar rahe jisne beqarar kiya
14
~ Daagh Dehlvi,
65:Dần dà chúng ta đem theo cả những Atlantis bên mình: ta nhìn xuống đáy sâu, và dưới lớp bùn bao phủ ta thấy cả hình thù của những xã hội đã biến mất, bữa ăn tối vào một chiều tháng Sáu quanh chiếc bàn ăn gia đình với những người đàn ông râu vểnh, mặc áo choàng mỏng và những người đàn bà mặc áo hở ngực thêu ren trắng vàng, uống sô cô la sóng sánh bọt bằng những chiếc cốc viền vàng, và đàm đạo với vẻ lịch sự châm biếm; thấy gánh xiếc với những con tuấn mã sang trọng và những phụ nữ thuần dưỡng ngựa mặc váy lụa mỏng, phi như bay trong rạp; thấy một hoàng đế đi qua một thành phố và vẫy chào dân chúng; một bìa thi tập cũ nằm lẫn trong một cửa hiệu buôn bán sách; một căn phòng vũ nữ trên gác ba ngôi nhà phố Izabella, lúc năm giờ chiều; tất cả vẫn còn, nhưng chỉ như những vỏ đồ hộp han gỉ, những bộ xương người mà cá biển đã rỉa hết phần mềm, và những cột đá cẩm thạch đã chìm khuất của Atlantis dưới đáy đại dương. ~ S ndor M rai,
66:Có một thi sĩ làm thơ hô hào những nhà sáng tác, những ca sĩ từ bỏ lối sáng tác và ca hát đau thương đứt ruột. Ông ta viết những câu này, tôi còn nhớ:

Đừng kể nữa những mảnh tình tan tác,
Hãy đứng lên, nhạc sĩ, với tôi đi!
Tôi ghét anh ưa giọng hát sầu bi,
Và tung mãi những tâm hồn thường trụy lạc.
Hãy đứng dậy! Vứt chiếc cầm áo não!
Tôi cần nghe những khúc nhạc rất hùng,
Thét ngựa lòng phi mãi chẳng chồn chân,
Sáng như gươm tuốt, mạnh như luồng bão.
Ôi nhạc sĩ! Thật anh người thậm tệ!
Quan hoài chi những khúc hát mê ly,
Những câu ca không đẹp lại không thi
Của kỹ nữ vọc cuộc đời ê trệ?
Hãy cung kính nhượng những người tuổi tác,
Những bản đàn nhịp hát thiếu tinh thần.
Hãy ra xem sõng vỗ với mây vần,
Và sáng chể cho tôi vài điệu khác.

Nếu chúng ta cứ hát những bài khóc gió than mây và cứ nghe những bài độc huyền thì có thể ‘vận cái rủi’ vào số mạng của mình, tưới tẩm những hạt giống đau buồn, điều đó không tốt. ~ Thich Nhat Hanh,
67:Tại sao mỗi ngày tôi phải sống khổ sở như vầy? Vừa mở cửa sổ ra để thấy mặt trời và thở không khí phải gặp một bộ mặt nào đó chìa ra. Tôi tránh tất cả khách; tôi tránh gặp tất cả bạn bè; tôi tránh tất cả người quen; tôi tránh gặp tất cả những người trong gia đình. Không muốn gặp ai hết và không muốn nói chuyện với hết ai hết. Tôi muốn được im lặng và sống một mình suốt ngày và suốt đêm. Thế mà mọi người đều đến tìm tôi; họ đeo vào tôi như đeo vào chiếc phao; họ là những con đỉa đói, họ hút máu tôi bằng những câu chuyện bàn tán nhảm nhí của họ, bằng kiến thức thối tha của họ, bằng những ý kiến, tin tức, khuyên răn, thăm dò, miệng lưỡi, tóc, tay, tim, bao tử, gan, mật, thận, phổi v.v… Tôi hoàn toàn lạnh lùng. Dù mười trái bom H nổ tại thành phố này, tôi vẫn thản nhiên lạnh lùng. Dù động đất, hoả diệm sơn nổ, đại hồng thủy, dịch hạch, một tỷ người chết, dù gì đi nữa, tôi vẫn lạnh lùng. Dù là ngày tận thế, dù nhân loại, văn minh, văn hóa bị tiêu diệt trước mắt tôi, tôi vẫn lạnh lùng, hoàn toàn lạnh lùng. ~ Ph m C ng Thi n,
68:A Plan for the Improvement of English Spelling

For example, in Year 1 that useless letter "c" would be dropped to be replased either by "k" or "s", and likewise "x" would no longer be part of the alphabet. The only kase in which "c" would be retained would be the "ch" formation, which will be dealt with later.
Year 2 might reform "w" spelling, so that "which" and "one" would take the same konsonant, wile Year 3 might well abolish "y" replasing it with "i" and Iear 4 might fiks the "g/j" anomali wonse and for all. Jenerally, then, the improvement would kontinue iear bai iear with Iear 5 doing awai with useless double konsonants, and Iears 6-12 or so modifaiing vowlz and the rimeining voist and unvoist konsonants.
Bai Iear 15 or sou, it wud fainali bi posibl tu meik ius ov thi ridandant letez "c", "y" and "x" -- bai now jast a memori in the maindz ov ould doderez -- tu riplais "ch", "sh", and "th" rispektivli. Fainali, xen, aafte sam 20 iers ov orxogrefkl riform, wi wud hev a lojikl, kohirnt speling in ius xrewawt xe Ingliy-spiking werld. ~ Mark Twain,
69:t h e p aty i s a c omp l e x , adap t i v e s y s t em. Its e n d i s pro l et arian r e v o ­ l u ti o n , t hat i s , t h e d e s t ru c ti o n o f t h e c ap italis t s y s t em of e x p lo itati o n and e x p ro p r i a ti o n , o f proletari aniza t i on, a n d t h e c r e at i o n o f a mo d e of pro d uc ti o n and dis tr i b u ­ t i o n wh e r e t h e free d e v e l o pme n t o f e a ch i s c omp at i b l e w i th t h e free d e v e l o pme n t o f all. We d o n ' t y e t k n ow h ow we w i l l s truc t u re o u r c ommu n i s t p aity-i n p a1t b e c ause we s t o p p e d thi n k i n g abou t i t, g i v i n g way i n st e ad t o the transi e n c e of i s s ue s , ease o f o n e - clic k n e tworked pol i ti c s , and t h e i l l u s i o n t h a t o u r i n d i v id ual a c ti v i ti e s w o u l d i mman e ntly c o n verge in a p lurality o f p o s t- c ap i talis t prac tic e s of c re at i ng a n d s h aring. B ut we k now t h at we n e e d t o find a mo d e of s truggle that c an s c al e , e n d ure, and c ul ti v ate t h e c o l le c t i v e d e s i re for c o l l e c t i v ~ Anonymous,
70:Ngày vừa sinh nhật ngoại gia,

Trên hai đường dưới nữa là hai em.

Tưng bừng săm sửa áo xiêm,

Biện dâng một lễ xa đem tấc thành.

Gia đình Thúy Kiều về bên ngoại ăn sinh nhật. Kiều ở nhà, cố nhiên là cô lấy cớ: 'Con nhức đầu. Con xin ở nhà.' Đây là cơ hội để đi gặp anh chàng.

Nhà lan thanh vắng một mình,

Ngẫm cơ hội ngộ đã đành hôm nay.

Thời trân thức thức sẵn bày,

Gót sen thoăn thoắt dạo ngay mái tường.

Kiều nấu vài món thật ngon, chạy ra chỗ hai người đã gặp và thề thốt. 'Thời trân' là những món ăn trong mùa. Mùa nào có thức ăn của mùa đó. Ví dụ mùa Xuân có rau tía tô, kinh giới (thì làm xuân quyện), mùa hè có rau xà lách, bông bí...Những món ăn trong mùa thì tươi và ngon ('thời trân'). Không nhằm mùa mà mua ăn (hay ăn đồ hộp) thì không ngon nữa. Một thi sĩ Việt Nam trong nhóm Xuân Thu Nhã Tập có câu: 'Đáy đĩa mua đi nhịp hải hà'. Bốn mùa đi ngang qua đáy đĩa theo nhịp của sông và biển. Mùa nào ăn món ngon của mùa đó, chỉ có ý ấy mà nói một cách rất 'điệu'.

trang 50, 51 - 'Thả một bè lau - Truyện Kiều dưới cái nhìn Thiền quán' - Thích Nhất Hạnh ~ Thich Nhat Hanh,
71:Alison
BYTUENE Mershe ant Averil
When spray biginneth to spring,
The lutel foul hath hire wyl
On hyre lud to synge:
Ich libbe in love-longinge
For semlokest of alle thynge,
He may me blisse bringe,
Icham in hire bandoun.
An hendy hap ichabbe y-hent,
Ichot from hevene it is me sent,
From alle wymmen my love is lent
Ant lyht on Alisoun.
On heu hire her is fayr ynoh,
Hire browe broune, hire eye blake;
With lossum chere he on me loh;
With middel smal ant wel y-make;
Bote he me wolle to hire take
For to buen hire owen make,
Long to lyven ichulle forsake
Ant feye fallen adoun.
An hendy hap, etc.
Nihtes when I wende and wake,
For-thi myn wonges waxeth won;
Levedi, al for thine sake
Longinge is y-lent me on.
In world his non so wyter mon
That al hire bounte telle con;
Hire swyre is whittore than the swon,
Ant feyrest may in toune.
An hendy hap, etc.
Icham for wowyng al for-wake,
Wery so water in wore;
Lest eny reve me my make
Ichabbe y-yerned yore.
Betere is tholien whyle sore
Then mournen evermore.
Geynest under gore,
Herkne to my roun-An hendy hap, etc.
~ Anonymous,
72:Thưa quí bà quí ông trong đoàn bồi thẩm, những tội phạm tình dục, thèm khát quan hệ thể xác với một bé gái theo cách nào đó, rạo rực đến độ sướng rên lên, nhưng không nhất thiết là giao hợp, đa phần là những kẻ vô tích sự, bất tức, thụ động, rụt rè, những kẻ cha căng chú kiết chì cầu xin cộng đồng cho họ được phép theo đuổi cách hành xử gọi là dị thường nhưng hầu như vô hại của họ, được phép kín đáo duy trì tí chút hành vi tình dục trái thói, vừa nóng bỏng vừa ướt át của họ, mà không bị cảnh sát và xã hội trấn áp. Chúng tôi không phải là những tên quỷ dâm dục! Chúng tôi không hiếp đám như đám binh sĩ hảo hớn. Chúng tôi là những người ngoài hoa phong nhã bất hạnh, hiều hòa với đôi mắt cho tiu nghỉu, đã hội nhập đủ mức với cộng đồng để biết kiềm chế xung động của mình trước mặt những người lớn tuổi, những sẵn sàng đổi nhiều, nhiều năm sống lấy một cơ hội chung đụng với một tiểu nữ thần. Xin nhất mjanh rằng chúng tôi tuyệt đối không pahr là những kẻ giết người. Thi sĩ không giết người bao giờ. Ôi, Charlotte tội nghiệp của tôi, đừng có căm ghét tôi, từ bầu trời vĩnh cửu của mình, giữa một thuật giả kim vĩnh cửu của nhựa đường và cao su và kim loại và đá - nhưng đội ơn Chúa, không có nước, không có nước! ~ Vladimir Nabokov,
73:7. Có một tấm ảnh của mẹ chưa ai từng nhìn thấy

Vào mùa thu, mẹ tôi trở lại Anh để bắt đầu học đại học. Cái túi của bà đầy những cát từ nơi thấp nhấp trên Trái đất. Mẹ nặng 47 cân. Có một câu chuyện thi thoảng mẹ kể, trên chuyến tàu từ ga Paddington tới Oxford, mẹ gặp một người thợ chụp ảnh hầu như mù hẳn. Ông đeo kính đen, ông bảo rằng võng mạc bị hỏng một thập kỷ trước, trong một chuyến tới Nam Cực. Bộ vest của ông được là phẳng phiu đến độ hoàn hảo, ông đặt chiếc máy ảnh trong lòng. Ông nói rằng giờ ông nhìn thế giới khác đi, nó không hẳn đã xấu. Ông hỏi liệu có thể chụp mẹ một kiểu. Khi ông nâng máy ảnh và ngắm qua ống kính, mẹ hỏi ông thấy gì. “Cũng vẫn thứ tôi luôn thấy,” ông nói. “Là gì?” “Một vệt mờ mờ,” ông nói. “Vậy tại sao ông làm việc này?” mẹ hỏi. “Nhỡ đâu đôi mắt tôi có thể lành lại,” người thợ ảnh nói. “khi đó tôi sẽ biết tôi đã thấy gì những lâu nay.” Trong lòng mẹ tôi có một chiếc túi giấy màu nâu đựng bánh sandwich gan băm mà bà ngoại đã làm cho. Mẹ mời ông thợ ảnh gần như mù ăn chiếc bánh sandwich. “Cô không đói à?” ông ấy hỏi. Mẹ bảo mình có đói, nhưng chưa bao giờ mẹ nói với bà ngoại rằng mẹ ghét gan băm, rốt cuộc thành ra quá muộn, không thể nói với bà nữa vì đã không nói suốt nhiều năm rồi. Tàu chạy vào ga Oxford, mẹ tôi xuống tàu, để lại phía sau một dải cát. Tôi biết trong câu chuyện này ẩn chứa một bài học, nhưng tôi không biết đó là gì. ~ Nicole Krauss,
74:St. Stephen And Herod
Seynt Stevene was a clerk in Kyng Herowd{.e}s halle,
And servyd him of bred and cloth, as every kyng befalle.
Stevyn out of kechone cam, wyth boris hed on honde;
He saw a sterre was fayr and bryght over Bedlem stonde.
He kyst adoun the boris hed and went in to the halle:
'I forsak the, Kyng Herowd{.e}s, and thi werkes all{.e}.'
'I forsak the, Kyng Herowd{.e}s, and thi werkes alle;
Ther is a chyld in Bedlem born is beter than we alle.'
'Quat eylyt the, Stevene? quat is the befall{.e}?
Lakkyt the eyther mete or drynk in Kyng Herowdes halle?'
'Lakit me neyther mete ne drynk in Kyng Herowd{.e}s halle;
Ther is a chyld in Bedlem born is beter than we alle.'
'Quat eylyt the, Stevyn? Art thu wod, or thu gynnyst to brede?
Lakkyt the eyther gold or fe, or ony ryche wed{.e}?'
'Lakyt me neyther gold ne fe, ne non rych{.e} wed{.e};
Ther is a chyld in Bedlem born xal helpyn us at our nede.'
'That is al so soth, Stevyn, al so soth, iwys.
As this capoun crowe xal that lyth here in myn dysh.'
That word was not so son{.e} seyd, that word in that halle,
The capoun crew Cristus natus est! among the lord{.e}s all{.e}.
'Rysyt up, myn turmentowres, be to and al be on,
And ledyt Stevyn out of this toun, and stonyt hym wyth ston!'
Tokyn he Stevene, and stonyd hym in the way,
And therfore is his evyn on Cryst{.e}s owyn day.
~ Anonymous Americas,
75:Homer % relating them in a divinely infpired manner (grOgar'^^o^O' ^^^^ ^^^^ thofc who have often finned, and committed the greateft crimes^ are punifhed for their offences according to the fmgle will of Jupiter, and are deprived of life together with* their wives and children'. Ho further informs u<^, that Jupiter firfl of all accompliflies this punishment, and in a manner exempt and unapparent ta all; but Minerva in* the fecond place, being fubfervient to and cooperating with the paternal providence of Jupiter : for, as Orpheus fays, " fhe is the powerful queen of the intelledt of Saturnian Jove *." The fame poet like-wife adds, •* that his brain who violates leagues and oaths flows on the ground like wine." In confequence, therefore, of thi? violation, fueh men fubjedt themfelves to juftice, and render themfelves adapted to punifhment^ Hence the violation of leagues and oaths is eipecially perpetrated by thofe who, prior to this, have dcferved the vengeance of the Gods, who juftly govern mortal affairs^ and thus punifh former crimes. But fuch are iaid to be moved, and led forth into energy by the Gods themfelves : not that the Gods render men who are to be puniflied impious and unjuft, but as calling into energy thofe that are adapted to the perpetration of fuch-like a6lions, that by once energizing according to their inward habit^ and producing Vnto light the progeny of depraved actions with which they are pregnant, they may become worthy of punifhment. ~ Anonymous,
76:Alison
Bytuene Mershe and Averil
When spray biginneth to springe,
The lutel foul hath hire wyl
On hyre lud to synge:
Ich libbe in love-longinge
For semlokest of alle thynge,
He may me blisse bringe,
Ich am in hire baundoun.
An hendy hap ichabbe y-hent,
Ichot from hevene it is me sent,
From alle wymmen my love is lent
And lyht on Alysoun.
On heu hire her is fayr ynoh,
Hire browe broune, hire eye blake;
With lossum chere he on me loh;
With middel smal and wel y-make;
Bote he me wolle to hire take
For to buen hire owen make,
Long to lyven ichulle forsake
And feye fallen adoun.
An hendy hap ichabbe y-hent,
Ichot from hevene it is me sent,
From alle wymmen my love is lent
And lyht on Alysoun.
Nihtes when I wende and wake,
For-thi myn wonges waxeth won,
Levedi, al for thine sake
Longinge is y-lent me on.
In world nis non so wyter mon
That al hire bounte telle con;
Hire swyre is whittore than the swon,
And feyrest may in toune.
An hendy hap ichabbe y-hent,
Ichot from hevene it is me sent,
From alle wymmen my love is lent
And lyht on Alysoun.
47
Ich am for wowyng al for-wake,
Wery so water in wore;
lest eny reve me my make
Ichabbe y-yerned yore.
betere is tholien whyle sore
Then mournen evermore.
Geynest under gore,
Herkne to my roun.
An hendy hap ichabbe y-hent,
Ichot from hevene it is me sent,
From alle wymmen my love is lent
And lyht on Alysoun.
~ Anonymous Olde English,
77:Salaar Sikandar nay pichlay aath saalon mai Imama Hashim kay liye her jazba mehsoos kiya tha. Hiqaarat,tazheek,pachtaawa,nafrat,mohabbat sab kuch......Magar aaj wahan bethay pehli baar ussay Imama Hashim say hasad horaha tha.Thi kiya woh......?Aik aurat.....Zara si aurat....Asmaan ki hoor nahi thi....Salaar Sikandar jesay aadmi kay saamnay kiya auqaat thi uss ki. Kiya mera jesa I.Q Level tha uss
ka?Kiya meray jesi kamiyaabiyaan theen us ki?Kiya meray jesa kaam karsakti thi woh?Kiya meray jesa naam kama sakti thi?Kuch bhi nahi thi woh aur uss ko sab kuch plate mai rakh kar day diya aur main......Main jis ka I.Q Level 150+ hai mujhay saamnay ki cheezain dekhnay kay qaabil nahi rakha?Woh ab aankhon mai nami liye andheray mai wind screen say baahar dekhtay hue barbara raha tha."Mujhay bus iss qaabil kardiya kay main baahar nikloon aur duniya fatah kar loon.Woh duniya jis ki koi wuq'at hi nahi hai aur woh....woh...."Woh ruk gaya.Ussay Imama per ghussa araha tha.Aath saal pehlay ka waqt hota tu woh ussay "Bitch" kehta,tab Imama per ghussa anay per woh ussay yehi kaha karta tha magar aath saal kay baad aaj woh zabaan per uss kay liye gaali nahi la sakta tha.Woh Imama Hashim kay liye koi bura lafz nikalnay ki jurrat nahi kar sakta tha.Siraat-e-Mustaqeem per khud say bohat aagay khari uss aurat kay liye kaun zabaan say bura lag nikaal sakta tha?Apnay glasses utaar kar uss nay apni aankhain masleen.Uss kay andaaz mai shikast khoordagi thi."Pir-e-Kamil(S.A.W.W)......Siraat-e-Mustaqeem....Aath saal lagay thay,magar talash khatam hogayi thi.Jawab mil chuka tha. ~ Umera Ahmed,
78:Gunaah ka bojh kiya hota hai aur aadmi apnay gunaah kay bojh ko kiss tarah qayaamat kay din apni pusht say utaar phainkna chahay ga kiss tarah uss say door bhaagna chahay ga kiss tarah doosray kay kandhay per daal dena chahay ga,yeh uss ki samajh mai Haram Shareef mai pohanch kar aya tha.Wahan kharay ho kar woh apnay paas mojood aur anay wali saari zindagi ki daulat kay aiwaz bhi kisi ko woh guna
ah baichna chahta tu koi yeh tijarat na karta.Kaash aadmi kisi maal kay aiwaz apnay gunaah baich sakta.Kisi ujrat kay taur per doosron ki naikiyaan mangnay ka haq rakhta.Laakhon loagon kay iss hujoom mai 2 sufaid chaadarain orhay,kaun janta tha kay Salaar Sikandar kaun tha?Uss ka I.Q Level kiya tha.Kissay parwah thi?Uss kay paas kaun kaunsi aur kahan ki Degree thi.Kissay hosh tha?Uss nay zindagi kay Maidaan mai kitnay taleemi record toray aur banaye thay.Kissay khabar thi woh apnay zehan kay kaun say maidaan taskheer karnay wala tha.Kaun rashk karnay wala tha?Woh wahan uss hujoom mai thokar kha kar girta,Bhagdar mai ronda jata.Uss kay ooper say guzarnay wali khalqat mai say koi bhi yeh nahin sochta kay unhone kaisay dimaagh ko kho diya hai.Kiss I.Q Level kay nayaab aadmi ko kis tarah khatam kar diya tha.Ussay duniya mai apni auqaat,apni ahmiyat ka pata chal gaya tha.Agar kuch mughaalita reh bhi gaya tha tu ab khatam hogaya tha.Agar kuch shubah baaqi tha,tu ab door hogaya tha.Fakhar,takabbur,rashk,ana,khudpasandi,khud sataayishi kay her bachay hue tukray ko nichor kar uss nay andar say phaink diya tha.Woh in hi alaaishon ko door karwanay kay liye wahan aya tha. ~ Umera Ahmed,
79:Thực chất Đả và Long đều là thủ đoạn của Thiên, không thể tách rời nhau. Nếu chỉ có Đả Thiên thì dù có ra chiêu lừa đẹp thế nào chăng nữa cũng vô dụng. Vì đối phương đã rơi vào tuyệt vọng, nghĩ rằng dù sao đó chính là số mệnh của mình, đành chấp nhận vậy nên có nói thế nào họ cũng không mắc câu nữa. Do đó nói: “Hữu Thiên vô Long, đế thọ chi tài”. Đế thọ là tiếng lóng, nghĩa là phạm phải sai lầm ngớ ngẩn. Cuối cùng là chữ Mại, một cảnh giới viết văn, vẽ tranh tự nhiên phóng khoáng. Lúc này ta nói gì, đối phương liền nghe theo vậy. Hàm nghĩa thứ hai của nó là đã đến thời điểm thu tiền rồi. Mục đích cuối cùng đều là những thỏi ngân lượng sáng lóa của đối phương đang chìm trong mê muội, do đó có bán chác gì cũng phải bán sạch sẽ, gọn gàng. Khi Tổ Gia truyền thụ khẩu quyết, ông kết hợp lý luận với thực tiễn, giảng một cách tường tận kinh nghiệm của chính bản thân, cộng thêm những dẫn chứng sinh động. Lục tự chân ngôn này nói thì dễ, nhưng thực sự để thông hiểu tất cả được nó lại rất khó. Nếu đã vận dụng đủ sáu chữ, mà đối phương vẫn chưa thực sự tin tưởng hoặc vẫn tỏ thái độ xem xem thế nào đã, thì vẫn còn một chiêu cuối cùng, đó là xuất sát. Tiền đề của xuất sát là đối phương như một con gà béo, vẫn còn chút hoài nghi, không hoàn toàn tin vào ta, thái độ và lời nói cũng không thực sự rõ ràng. Vậy, thế nào là xuất sát? Suy cho cùng cũng một khâu của Thiên. Ví dụ, ta nói họ gần đây sẽ gặp “họa đổ máu”, họ nửa tin nửa ngờ. Ta muốn giải hạn cho họ, họ không đồng ý. Cuối cùng họ chỉ trả cho ta một ít tiền, mà không cắn câu bỏ khoản tiền lớn để giải hạn, lúc này ta có thể thỉnh thị Tổ Gia xuất sát. ~ Anonymous,
80:Đêm qua mưa ào ào tuôn chảy hơn thác nước; trời xuất tinh sau những ngày nóng dữ dội. Mưa đổ ào ào suốt buổi chiều, suốt buổi tối và suốt đêm. Tôi ngủ sớm, vì lâu lắm tôi mới được ngủ trong tiếng ru thơ mộng của cơn mưa lũ; tôi đắp mền kín cả người, thức giấc thì thấy thành phố đẹp lạ thường vào lúc bình minh; những mái nhà đen xanh, màu huyền lam, ửng lên một chút đỏ phượng trên chân trời mây xám. Tôi tưởng đang sống trong thế giới của nàng Bạch Tuyết và bảy chú lùn mà tôi đã sống lúc còn bé nhỏ. Tách cà phê sữa và vài điếu thuốc bastos đưa tôi trở lại thế giới người đời. Mặt trời hừng sáng, tràn ngập vào phòng tôi; tôi nghe một trăm con chim đang nhảy trong tim.
Lâu lắm rồi, tôi mới được nghe tiếng chổi quét bên hàng xóm. Tim tôi nhói lên vì bao nhiêu hình bóng thơ mộng bay về lào rào theo tiếng chổi sau cơn mưa. À ơi, mẹ ru con ngủ...

Tôi hạnh phúc quá sức, còn đòi hỏi gì hơn? Chỉ nằm trên giường, mở rộng ba cánh cửa sổ, nằm kê gối đầu giường ngước nhìn ra chân trời cây mọc đàng xa, dở vài ba trang sách, mắt ve vuốt mực in màu đen, ngửi mùi giấy thơm của trang sách in ở Paris, của một tác giả xa lạ; mộng và thực xoắn vào nhau như lá bí và bông bụt, lòng tôi tràn trề như sữa chảy bất tận từ lòng trời. Cơ thể tôi run run như khi giao hợp; ồ ồ, tôi sung sướng ngất ngư tắm trong mật ngọt của những đài hoa, của hương phấn bông rừng. Hơi thở tôi nhẹ quá, tôi không còn nghe được hơi thở tôi nữa. Tôi cũng không còn là tôi nữa. Cái tôi quá nhỏ bé và cạn cợt; tôi bay lên trên nóc nhà ướt mưa đêm qua. Tôi bay lên tiếng kêu của trẻ con bên xóm. Tôi không còn mang tên, mang tuổi; một tiếng chim con vừa kêu, tôi sụp lạy. ~ Ph m C ng Thi n,
81:Let us suppose you give your three-year-old daughter a coloring book and a box of crayons for her birthday. The following day, with the proud smile only a little once can muster, she presents her first pictures for inspection. She has colored the sun black, the grass purple, and the sky green. In the lower right-hand corner, she has added woozy wonders of floating slabs and hovering rings; on the left, a panoply of colorful, carefree squiggles. You marvel at her bold strokes and intuit that her psyche is railing against its own cosmic punniness in the face of a big, ugly world. Later at the office, you share with your staff your daughter's first artistic effort and you make veiled references to the early work of van Gogh.

A little child can not do a bad coloring; nor can a child of God do bad prayer. "A father is delighted when hi little one, leaving off her toys and friends, runs to him and climbs into his arms. AS he hold shi little one close to him, he cared little whether the child is looking around, her attention flittering from one thing to another or just settling down to sleep. Essentially the child is choosing to be with the father, confident of the love, the care, the security that is hers in those arms. Our prayer is much like that. We settle down in our Father's arms, in his loving hands. Our minds, our thougths, our imagination may flit about here and there; we might even fall asleep; but essentially we are choosing for thi time to remian intimately wiht our Father, giving ourselves to him, receiving his love and care, letting him enjoy us as he will. It is very simple prayer. It is very chldlike prayer. It is prayer that opens us out to all the delights of the kingdom. ~ Brennan Manning,
82:vào nhà bạt của dân du mục lúc ngồi không được để lưng hướng vào Phật đàn vì sau gáy có hơi thối của người xông ra; không được duỗi chân hất xì hơi và nói tục ở Phật đàn vì Phật ưu thể diện và thích sạch sẽ. Không đi qua bên trái của gò đá khắc kinh Ma-ni, vì đó là đường đi của thần Đất và thần Thanh Khoa. Không được bắt cá và ăn cá, vì khi người chết thuỷ táng, chính những con cá là sứ giả dẫn dắt linh hồn người chết, vị trí của nó chỉ thua con chim ưng đầu trọc khi người chết thiên táng. Không được ăn thức ăn xào bằng dầu mỡ vì sẽ làm hoen ố thức ăn do thần ban cho. Không được ăn thịt súc vật vừa mới giết mổ vì linh hồn của chúng chưa lên trời. Không được bắt chim, đánh rắn, hành hạ súc vật, vì kiếp trước chúng là người thân của mình. Không được phép vỗ vào vai người đàn ông vì trên vai họ có thần chiến hoặc thần thù địch. Không được phơi phóng quần áo trên nhà bạt vì Không Hành Mẫu Thần đem lại cát tường đang ở trên đó. Không vào nhà bếp khi lò đang toả khói cháy những cục phân ẩm ướt, đấy là dấu hiệu trong nhà có người ốm. Không được bước qua bếp lửa vì đấy là hành động đắc tội với thần bếp. Không được phép đại tiểu tiện trong chuồng gia súc vì con quỷ vác cái túi đựng đầy dịch bệnh sẽ mượn những thứ ô uế bẩn thỉu để phát tán hơi độc. Không được giúp dân du mục làm chè bơ vì thần chè bơ không thích người lạ. Không được đánh chó của dân cũng như những con chó hoang, vì chó là hình bóng của con người. Thậm chỉ ở trong nhà bạt cũng không được trung tiện, vì Bảo chướng hộ pháp nghe thấy mùi ô uế sẽ rời khỏi nhà. ~ Anonymous,
83:vào nhà bạt của dân du mục lúc ngồi không được để lưng hướng vào Phật đàn vì sau gáy có hơi thối của người xông ra; không được duỗi chân hất xì hơi và nói tục ở Phật đàn vì Phật ưu thể diện và thích sạch sẽ. Không đi qua bên trái của gò đá khắc kinh Ma-ni, vì đó là đường đi của thần Đất và thần Thanh Khoa. Không được bắt cá và ăn cá, vì khi người chết thuỷ táng, chính những con cá là sứ giả dẫn dắt linh hồn người chết, vị trí của nó chỉ thua con chim ưng đầu trọc khi người chết thiên táng. Không được ăn thức ăn xào bằng dầu mỡ vì sẽ làm hoen ố thức ăn do thần ban cho. Không được ăn thịt súc vật vừa mới giết mổ vì linh hồn của chúng chưa lên trời. Không được bắt chim, đánh rắn, hành hạ súc vật, vì kiếp trước chúng là người thân của mình. Không được phép vỗ vào vai người đàn ông vì trên vai họ có thần chiến hoặc thần thù địch. Không được phơi phóng quần áo trên nhà bạt vì Không Hành Mẫu Thần đem lại cát tường đang ở trên đó. Không vào nhà bếp khi lò đang toả khói cháy những cục phân ẩm ướt, đấy là dấu hiệu trong nhà có người ốm. Không được bước qua bếp lửa vì đấy là hành động đắc tội với thần bếp. Không được phép đại tiểu tiện trong chuồng gia súc vì con quỷ vác cái túi đựng đầy dịch bệnh sẽ mượn những thứ ô uế bẩn thỉu để phát tán hơi độc. Không được giúp dân du mục làm che�� bơ vì thần chè bơ không thích người lạ. Không được đánh chó của dân cũng như những con chó hoang, vì chó là hình bóng của con người. Thậm chỉ ở trong nhà bạt cũng không được trung tiện, vì Bảo chướng hộ pháp nghe thấy mùi ô uế sẽ rời khỏi nhà. ~ Anonymous,
84:Let me tell you one story to illustrate what I mean. I remember a woman who was a spiritist, and even a medium, a paid medium employed by a spiritist society. She used to go every Sunday evening to a spiritist meeting and was paid three guineas for acting as a medium. Thi s was during the thirties, and that was quite a large sum of money for a lower middle-class woman. She was ill one Sunday and could not go to keep her appointment. She was sitting in her house and she saw people passing by on their way to the church where I happened to be ministering in South Wales. Something made her feel a desire to know what those people had, and so she decided to go to the service, and did 80. She came ever afterwards until she died, and became a very fine Christian. One day I asked her what she had felt on that first visit, and this is what she said to me; and this is the point I am illustrating. She said, 'The moment I entered your chapel and sat down on a seat amongst the people I was conscious of a power. I was conscious of the same sort of power as I was accustomed to in our spiritist meetings, but there was one big difference; I had a feeling that the power in your chapel was a clean power.' The point I am making is simply this, tha t she was aware of a power. Thi s is this mysterious element. I t is the presence of the Spirit in the heart of God's children, God's people, and an outsider becomes aware of this. Thi s is something you can never get if you jus t sit and read a book on your own. The Spirit can use a book, I know, but because of the very constitution of man' s na tur e -our gregarious character, and the way in which we lean on one another, and are helped by one another even uncons c ious ly- thi s is a most important factor. Tha t is so in a natural sense, but when the Spirit is present, it is still more so. I am not advocating a mob or a mass psychology which I regard as extremely dangerous, particularly when it is worked up. All I am contending for is tha t when you enter a church, a society, a company of God' s people, there is a factor which immediately comes into operation, which is reinforced still more by the preacher expounding the Word in the pulpit; and tha t is why preaching can never be replaced by either reading or by watching television or anyone of these other activities. 44 ~ Anonymous,
85:Đôi khi có cảm giác như chúng ta đang lang thang quanh một thành phố mà chẳng có mục đích nào. Chúng ta bước xuống phố, ngẫu nhiên rẽ vào một con phố khác, ngừng lại để ngắm nghía những khe gờ đắp nổi của một tòa nhà, cúi xuống để nghiên cứu một vết than trên vỉa hè gợi nhắc cho ta về những bức tranh mà ta ngưỡng mộ, nhìn vào khuôn mặt những người đi ngang qua phố, cố gắng hình dung ra cuộc đời họ mang theo bên trong mình, bước vào một quán ăn rẻ tiền cho bữa trưa, bước ra ngoài và tiếp tục con đường tới dòng sông (nếu thành phố này có một dòng sông), để ngắm những con thuyền khi chúng trôi qua, hoặc một con tàu lớn đậu ở bến cảng, có thể sẽ lẩm nhẩm hát một mình khi bước đi, hoặc có thể huýt sáo, hoặc cố nhớ lại điều chúng ta đã quên. Đôi khi dường như chúng ta chỉ tìm cách giết thời gian, và chỉ có sự mệt mỏi mới khuyên chúng ta nên dừng ở đâu và khi nào. Nhưng cũng như bước chân này sẽ dẫn tới bước chân khác, ý nghĩ này chắc chắn nối đuôi theo ý nghĩ trước đó, và trong một sự kiện thì một ý nghĩ sinh ra nhiều hơn một ý nghĩ khác (có thể là hai hay ba ý nghĩ, bình đẳng với nhau về tất cả những hệ quả sau đó), việc không chỉ theo ý nghĩ từ khởi nguyên cho đến đoạn kết luận mà còn phải lần ngược lại ý nghĩ ban đầu để theo chân ý nghĩ thứ hai tới kết luận của nó, rồi quay sang ý nghĩ thứ ba và cứ thế, với cách này, nếu chúng ta cố gắng dựng nên hình ảnh quá trình hoạt động của tâm trí, một mạng lưới các đường đi sẽ bắt đầu được vẽ ra, giống như hình ảnh của mạch máu trong cơ thể con người (trái tim, động mạch, tĩnh mạch, mao mạch), hoặc như hình ảnh một bản đồ (các con phố, chẳng hạn thế, nhất là một thành phố lớn, hoặc thậm chí những con đường, như trong bản đồ của các nhà ga, trải rộng, cắt đôi, và uốn khúc quanh co hết cả châu lục), vì thế điều chúng ta thực sự làm khi rảo bước qua thành phố là suy nghĩ, và suy nghĩ theo cách mà những ý nghĩ ấy tạo ra một hành trình, và hành trình ấy không nhiều hơn cũng chẳng ít hơn những bước chân chúng ta bước, vì thế, vào đoạn cuối, chúng ta có thể an tâm mà nói rằng mình đã trải qua một hành trình, và thậm chí chúng ta không rời khỏi phòng thì đó vẫn là một hành trình, và chúng ta có thể an tâm mà nói rằng chúng ta đã ở đâu đó, thậm chí ngay cả khi chúng ta chẳng biết đó là nơi nào. ~ Paul Auster,
86:Trác Mộc Cường Ba nói:" Để tôi kể cho anh nghe hai câu chuyện nhỏ nhé,đều là chính mắt tôi nhìn thấy cả.Tôi từng thấy một con chó ăn xin ở thị trấn nhỏ Barfu, nước Anh, đó là một con chó săn nòi Charles tên là Doro,Doro không hề biết giá trị của mình,đi theo một tên ăn mày tối ngày say khướt.Mỗi ngày khi tên ăn ngày ngủ ở đầu phố,nó lại dùng hai chân trước nâng cái mũ rách rưới của hắn ta lên,hai chân sau nhảy tưng tưng xin tiền người qua đường,khi đôi mắt ấy nhìn vào anh,anh thật không thể nào từ chối nổi đâu. Nhưng,tên ăn mày kia chỉ ném cho con chó mấy mảnh xương vụn,hầu hết tiền xin được đều biến thành rượu ngon đổ vào bụng hắn,thi thoảng hắn còn tay đấm chân đá con chó tội nghiệp nữa.Tôi vốn định trả giá cao mua con thú đáng thương đó về,nhưng những người xung quanh nói với tôi,con chó đó đã bị bán đi không biết bao nhiêu lần rồi,lần nào tên ăn mày cũng bán được với giá rất cao,nhưng sau khi được chủ mới đưa về nhà,con chó không ăn cũng không uống,cứ rên ư ử,chủ mới không còn cách nào,đành đưa nó trở lại đây.Tôi đứng ở đầu phố, quan sát nó mấy tiếng đồng hồ liền,mỗi khi nó mệt lại trở về cạnh tên ăn mày,lặng lẽ ngồi chồm hổm,như thể chỉ cần nhìn thấy tên ăn mày đó đã là một thứ hạnh phúc với nó rồi. Mỗi lần nghỉ không đến mười phút, nó lại nhảy lên,khó nhọc đi bằng hai chân sau,không biết mệt mỏi,không oán không hận,trung thành cả đời, mãi không rời xa,đây chính là phẩm chất của chó." Ánh mắt Trác Mộc Cường Ba trở nên kiên nghị,quay sang nhìn Trương Lập,Trương Lập không nói gì, gã lại tiếp lời: "Còn lần nữa,là chuyện một thương gia người Pháp,con chó chăn cừu Đức của ông ta bị thương ở chân,không thể tham gia cuộc tuyển chọn cảnh khuyển thế giới được nữa, ông ta định mang con chó bẹc giê tên Thor đó đi hủy diệt nhân đạo. Nhưng Thor cao lớn khỏe mạnh, răng sắc cực kỳ,người bình thường căn bản không thể lại gần.Thương gia người Pháp đó đành đích thân trộn thuốc độc vào đồ ăn cuả Thor.Ông ta mang đồ ăn có thuốc độc cho Thor xong,vì không nỡ nhìn thấy cảnh nó quằn quại đau đớn nên đã ra ngoài.Mười phút sau, khi ông trở vào nhà, mở cửa ra,liền phát hiện con chó của mình đang giãy giụa ngậm dép lê đi trong nhà ra cho ông lần cuối!" Trác Mộc Cường Ba bỗng nhiêm im bặt. Trương Lập đột nhiên cảm thấy sống mũi cay cay,như có thứ gì tắc nơi cổ họng, khiến nước bọt nghẹn lại không nuốt vào được,anh thầm nhủ:"Mình bị sao thế này? Chỉ là một câu chuyện bình thường thôi mà?" Nhưng câu nói cuối cùng của Trác Mộc Cường Ba "con chó của mình đang giãy giụa ngậm dép lê đi trong nhà ra cho ông lần cuối" lại cứ không ngừng vang vọng mãi trong đầu Trương Lập,dường như anh ta đã hiểu ra đôi phần, đây là một thứ tình cảm xưa nay mình chưa bao giờ được nếm trải, vì vậy nên rất dễ dàng bị nó làm cho xúc động. Trác Mộc Cường Ba nói với giọng điềm tĩnh, nhưng lại ngập tràn thê lương:"Trong xã hội loài người, anh đã có người bạn nào như thế chưa? ~ Anonymous,
87:34. Vậy nên bạch Thế Tôn, con cũng hỏi Thế Tôn. bạch Thế Tôn, cũng như các công nghệ chức nghiệp. Như điều tượng sư, điều mã sư, xa thuật sư, cung thuật sư, quân kỳ binh, nguyên soái, chiến sĩ, thượng sĩ quan, thám tử, dũng sĩ can đảm như voi chúa, anh hùng, trang giáp binh, nô lệ xuất thân, hỏa đầu quân, thợ hớt tóc, người hầu tắm, thợ làm bánh, nhà vòng hoa, thợ giặt, thợ dệt, nhà làm thúng rổ, thợ đồ gốm, nhà toán số, nhà ấn bản, các công nghệ chức nghiệp khác. Chúng hưởng được kết quả thiết thực hiện tại công nghệ chức nghiệp của chúng. Chúng giúp cho tự thân được sống an lạc, hạnh phúc. Chúng giúp cho cha mẹ được sống an lạc, hạnh phúc. Chúng giúp cho cha mẹ được sống an lạc hạnh phúc. Chúng giúp cho bạn bè được sống an lạc hạnh phúc. Chúng dâng các vật cúng dường cho Sa-môn, Bà-la-môn, sự cúng dường này có ảnh hưởng đến đời sau, liên hệ đến thiên giới, thọ hưởng phước báo an lạc, thác sanh lên cõi trời. Bạch Thế Tôn, Thế Tôn có thể cho biết kết quả thiết thực hiện tại của hạnh Sa-môn chăng? - Ðại vương có thể được. Này Ðại vương, ta sẽ hỏi Ðại vương về vấn đề này. Ðại vương hãy trả lời tùy theo ý muốn của Ðại vương. 35. Ðại vương nghĩ sao? Nếu Ðại vương có một người nô bộc, dậy sớm, thức khuya, thi hành mọi mệnh lệnh của chủ, làm đẹp lòng mọi người, lời nói kính ái, chú ý từng nét mặt (của Ðại vương). Người ấy nghĩ: "Thật hy hữu thay! Thật kỳ diệu thay quả vị thác sanh của các công đức, quả dị thục của các công đức. Ðức vua Ajàtasattu, con của bà Videhi của nước Magadha, là người, tôi đây là người. Vị vua Ajàtasattu con bà Videhi, của nước Magadha, sống tận hưởng đầy đủ năm món dục lạc, tôi nghĩ không khác gì vị thiên thần, còn tôi là người nô bộc, làm mọi công việc, dậy sớm, thức khuya, thi hành mọi mệnh lệnh của chủ, làm đẹp lòng mọi người, lời nói kính ái, chú ý từng nét mặt (của vua). Vậy ta hãy làm các công đức như vua kia, ta hãy cạo bỏ râu tóc, khoác áo cà sa, từ bỏ gia đình xuất gia tu đạo". Và người nô lệ ấy, một thời khác, cạo bỏ râu tóc, khoác áo cà sa, từ bỏ gia đình, sống không gia đình, xuất gia tu đạo. Sau khi xuất gia như vậy, người ấy sống chế ngự thân, sống chế ngự lời nói, sống chế ngự ý nghĩ, bằng lòng với nhu cầu tối thiểu về ăn uống, y áo, hoan hỉ sống an tịnh. Nếu những người của Ðại vương đến tâu với Ðại vương. "Ðại vương có biết chăng? Có người nô bộc của Ðại vương, làm mọi công việc, dậy sớm, thức khuya, thi hành mọi mệnh lệnh của chủ, làm đẹp lòng mọi người, lời nói kính ái, chú ý từng nét mặt (của Ðại vương). Tâu Ðại vương, người ấy đã cạo bỏ râu tóc, khoác áo cà sa, từ bỏ gia đình, sống không gia đình, xuất gia tu đạo. Sau khi xuất gia như vậy, người ấy sống chế ngự thân, chế ngự lời nói, chế ngự ý nghĩ, bằng lòng với nhu cầu tối thiểu về ăn uống, y áo, hoan hỷ sống trong an tịnh". Này Ðại vương, Ðại vương có nói như sau chăng?: "Người ấy hãy lại với ta, hãy làm lại người nô bộc, làm mọi công việc, dậy sớm, thức khuya, thi hành mọi mệnh lệnh của chủ, làm đẹp lòng mọi người, lời nói kính ái chú ý từng nét mặt?" 36 ~ Anonymous,
88:On The Death Of K. Edward The First
Alle, that beoth of huerte trewe,
A stounde herkneth to my song
Of duel, that Deth hath diht us newe,
That maketh me syke, ant sorewe among;
Of a knyght, that wes so strong,
Of wham God hath don ys wille;
Me-thuncheth that deth hath don us wrong,
That he so sone shall ligge stille.
Al Englond ahte for te knowe
Of wham that song is, that y synge;
Of Edward Kyng, that lith so lowe,
Zent al this world is nome con springe:
Trewest mon of all thinge,
Ant in werre war ant wys,
For him we ahte oure honden wrynge,
Of Christendome he ber the prys.
Byfore that oure kyng was ded,
He spek ase mon that wes in care,
'Clerkes, knyhtes, barons,' he sayde,
'Y charge ou by oure sware,
That ye to Engelonde be trewe.
Y deze, y ne may lyven na more;
Helpeth mi sone, ant crouneth him newe,
For he is nest to buen y-core.
'Ich biqueth myn herte arhyt,
That hit be write at my devys,
Over the sea that Hue be diht,
With fourscore knyhtes al of prys,
In werre that buen war ant wys,
Azein the hethene for te fyhte,
To wynne the croiz that lowe lys,
Myself ycholde zef that y myhte.'
King of Fraunce, thou hevedest 'sinne',
That thou the counsail woldest fonde,
To latte the wille of 'Edward Kyng'
500
To wende to the Holy Londe:
That oure kynge hede take on honde
All Engelond to zeme ant wysse,
To wenden in to the Holy Londe
To wynnen us heveriche blisse.
The messager to the Pope com,
And seyde that our kynge was ded:
Ys oune hond the lettre he nom,
Ywis his herte was full gret:
The Pope him self the lettre redde,
Ant spec a word of gret honour.
'Alas!' he seid, 'is Edward ded?
Of Christendome he ber the flour.'
The Pope to his chaumbre wende,
For dol ne mihte he speke na more;
Ant after cardinals he sende,
That muche couthen of Cristes lore,
Bothe the lass, ant eke the more,
Bed hem both rede ant synge:
Gret deol me myhte se thore,
Mony mon is honde wrynge.
The Pope of Peyters stod at is masse
With ful gret solempnete,
Ther me con the soule blesse:
'Kyng Edward honoured thou be:
God love thi sone come after the,
Bringe to ende that thou hast bygonne,
The holy crois y-mad of tree,
So fain thou woldest hit hav y-wonne.
'Jerusalem, thou hast i-lore
The flour of al chivalrie
Now Kyng Edward liveth na more:
Alas! that he zet shulde deye!
He wolde ha rered up ful heyze
Oure banners, that bueth broht to grounde;
Wel! longe we mowe clepe and crie
Er we a such kyng han y-founde.'
501
Nou is Edward of Carnarvan
Kyng of Engelond al aplyht,
God lete him ner be worse man
Then his fader, ne lass of myht.
To holden is pore men to ryht,
And understonde good counsail,
Al Engelong for to wysse ant dyht;
Of gode knyhtes darh him nout fail.
Thah mi tonge were mad of stel,
Ant min herte yzote of bras,
The godness myht y never telle,
That with Kyng Edward was:
Kyng, as thou art cleped conquerour,
In uch bataille thou hadest prys;
God bringe thi soule to the honour
That ever wes, ant ever ys.
That lasteth ay withouten ende,
Bidde we God, ant oure Ledy to thilke blisse
Jesus we sende. Amen.
~ Anonymous Olde English,
89:Til Læseren
Medens Christian Winthers milde Haand
Lyren slaaer om Lammet og om Oxen,
— (Barnlig selv, han kim til Barnets Aand
Taler her og forbigaaer hver Voxen) —
Medens Hertz og Andersen mod Syd
Foer med deres Snekker til Neapel,
Gaaer fra denne Streng en dæmpet Lyd,
Lober denne lille Baad af Stabel.
Skynd Dig, — nys opmuntred mig en Ven,
Hurtigt skriv, at snart Du Bogen ender,
Inden Danmark seer sin Hertz igjen,
Inden Christian fra de Smaa sig vender! —
Skynd Dig: end man ændser Digt'rens Pen,
Men ret snart der komme Rigets Stænder;
Da seer man til Talerstolen hen,
Uhort Harpen blier i Skjaldens Hænder! — —
Hvis Du holder af at læse Qvad,
Digtede til Fyrsters Fodselsdage,
Vend Dit Øie da fra dette Blad,
Aldrig denne Bog vil Dig behage.
Mennesket jeg kun betragte vil,
— Koften blænder ei som Purpurkaaben —
Jeg vil tolke Lidenskabers Spil,
Tolke Hjertets Frygt og Sorg og Haaben.
Dybt i Dalen er mit simple Hjem,
Aldrig vil paa Bjerget op jeg klavre;
Lad for Andre Slottets Port paaklem,
Jeg vil see paa Bondens Rug og Havre.
Dog ifald til Kongeborg engang
Jeg gaaer vild, fra Marken og fra Haven,
Ei som Smigrer skriver jeg min Sang:
Thi den gjelder Konger da — i Graven! —
Kjob mig ei, hvis i hver Linie Du
Vil en Skjonhed see, en nyfodt Tanke —
Der er Dag og Nat i Mandens Hu,
31
Snylteplanter om den skjonne Ranke!
Mærk hint Springvand! hver en fremmed Gjæst
Seer det dagligt sprudle Vand i Skaalen,
Men ikkun til enkelt Hoitidsfest
Seer de gyldne Æbler han i Straalen! —
Kjob ei Bogen, hvis hvert Øieblik
Du vil hore nævnet »Danmarks« Rige,
Retsom Danmark kun hvert Gode fik —
Jeg er ei blandt dem, der evigt sige:
Danmark er en Slette, flad vor Strand —
Vel, saa er det stygt, at have Bjerge!
Lidet er vort elskte Fodeland —
Hvor politiskt dog, at være Dværge!«
Veiet haver jeg den hele Sag,
Veiet koldt den paa Forstandens Bismer;
Da kom tydeligen for en Dag
To forskjellige Patriotismer:
Mangen hænger ved sit Fodeland
Kun fordi det fodte Patrioten;
Usselt, kun instinctviis elsker han,
Kysser Moderdyret slovt paa Poten!
Hvor der smukt er, did jeg kaldes hen,
Hvor der handles stort, did flyver Tanken,
Ligekjært om mellem Indiens Mænd
Eller og hos Tyrken eller Franken.
Skjaldens rette, egentlige Hjem,
Tykkes mig, er Universets Hele:
Borger, hvor han flytter Foden frem,
Har han Part i alle Klodens Dele.
Selsomt, hvor han Hjem dog vælge kan!
Hvor der Sorg er, hvor der lyder Klage,
Tykkes tidt ham, er hans Fodeland,
Did ham Smertens Toner mægtigt drage.
Rundtom har han Slægt, som, stædt i Nod,
Veeraab til hans Sjæl og Øre sender:
Polen gisper hist i grufuld Dod —
Hine Doende, det er hans Frænder! — —
32
End et enkelt Vink jeg foier til,
Een Ting end, saa har Prologen Ende:
Kjob mig ei, hvis paa min Bog Du vil
See et Digternavn, som Alle kjende.
Danmark eier mangt et Navn med Klang,
Eier Ædelstene nok, der funkle;
Jeg har intet Navn og ingen Rang,
Jeg er Flintestenen kun, den dunkle;
Mindes dog, at skjondt i hoie Træ'r
Mangen Sangfugl bygger sig sin Rede,
Kan man undertiden hist og her
Efter den med Held i Busken lede:
Naar henover Tjornens lave Krat
Hvide Maane kaster Solverskinnet,
Udfra Busken gaae i stille Nat
Stundom Toner dog, som rore Sindet
~ Carl Bagger,
90:Robin Hood And The Monk
In somer, when the shawes be sheyne,
And leves be large and long,
Hit is full mery in feyre foreste
To here the foulys song,
To se the dere draw to the dale,
And leve the hilles hee,
And shadow hem in the leves grene,
Under the grene wode tre.
Hit befel on Whitson
Erly in a May mornyng,
The son up feyre can shyne,
And the briddis mery can syng.
'This is a mery mornyng,' seid Litull John,
'Be Hym that dyed on tre;
A more mery man then I am one
Lyves not in Cristianté.
'Pluk up thi hert, my dere mayster,'
Litull John can sey,
'And thynk hit is a full fayre tyme
In a mornyng of May.'
'Ye, on thyng greves me,' seid Robyn,
'And does my hert mych woo:
That I may not no solem day
To mas nor matyns goo.
'Hit is a fourtnet and more,' seid he,
'Syn I my Savyour see;
To day wil I to Notyngham,' seid Robyn,
'With the myght of mylde Marye.'
Than spake Moche, the mylner sun,
Ever more wel hym betyde!
'Take twelve of thi wyght yemen,
Well weppynd, be thi side.
562
Such on wolde thi selfe slon,
That twelve dar not abyde.'
'Of all my mery men,' seid Robyn,
'Be my feith I wil non have,
But Litull John shall beyre my bow,
Til that me list to drawe.'
'Thou shall beyre thin own,' seid Litull Jon,
'Maister, and I wyl beyre myne,
And we well shete a peny,' seid Litull Jon,
Under the grene wode lyne.'
'I wil not shete a peny,' seyd Robyn Hode,
'In feith, Litull John, with the,
But ever for on as thou shetis,' seide Robyn,
'In feith I holde the thre.'
Thus shet thei forth, these yemen too,
Bothe at buske and brome,
Til Litull John wan of his maister
Five shillings to hose and shone.
A ferly strife fel them betwene,
As they went bi the wey;
Litull John seid he had won five shillings,
And Robyn Hode seid schortly nay.
With that Robyn Hode lyed Litul Jon,
And smote hym with his hande;
Litul Jon waxed wroth therwith,
And pulled out his bright bronde.
'Were thou not my maister,' seid Litull John,
'Thou shuldis by hit ful sore;
Get the a man wher thou wille,
For thou getis me no more.'
Then Robyn goes to Notyngham,
Hym selfe mornyng allone,
And Litull John to mery Scherwode,
The pathes he knew ilkone.
563
Whan Robyn came to Notyngham,
Sertenly withouten layn,
He prayed to God and myld Mary
To bryng hym out save agayn.
He gos in to Seynt Mary chirch,
And knelyd down before the rode;
Alle that ever were the church within
Beheld wel Robyn Hode.
Beside hym stod a gret-hedid munke,
I pray to God woo he be!
Ful sone he knew gode Robyn,
As sone as he hym se.
Out at the durre he ran,
Ful sone and anon;
Alle the gatis of Notyngham
He made to be sparred everychon.
'Rise up,' he seid, 'thou prowde schereff,
Buske the and make the bowne;
I have spyed the kynggis felon,
For sothe he is in this town.
'I have spyed the false felon,
As he stondis at his masse;
Hit is long of the,' seide the munke,
'And ever he fro us passe.
'This traytur name is Robyn Hode,
Under the grene wode lynde;
He robbyt me onys of a hundred pound,
Hit shalle never out of my mynde.'
Up then rose this prowde schereff,
And radly made hym yare;
Many was the moder son
To the kyrk with hym can fare.
In at the durres thei throly thrast,
564
With staves ful gode wone;
'Alas, alas!' seid Robyn Hode,
'Now mysse I Litull John.'
But Robyn toke out a too-hond sworde,
That hangit down be his kne;
Ther as the schereff and his men stode thyckust
Thedurwarde wolde he.
Thryes thorow at them he ran then,
For sothe as I yow sey,
And woundyt mony a moder son,
And twelve he slew that day.
His sworde upon the schireff hed
Sertanly he brake in too;
'The smyth that the made,' seid Robyn,
'I pray to God wyrke hym woo!
'For now am I weppynlesse,' seid Robyn,
'Alasse! agayn my wyll;
But if I may fle these traytors fro,
I wot thei wil me kyll.'
Robyn in to her churche ran,
Thro out hem everilkon,
......................................
Sum fel in swonyng as thei were dede,
And lay stil as any stone;
Non of theym were in her mynde
But only Litull Jon.
'Let be your rule,' seid Litull Jon,
'For His luf that dyed on tre,
Ye that shulde be dughty men;
Het is gret shame to se.
'Oure maister has bene hard bystode
And yet scapyd away;
Pluk up your hertis, and leve this mone,
And harkyn what I shal say.
565
'He has servyd Oure Lady many a day,
And yet wil, securly;
Therfor I trust in hir specialy
No wyckud deth shal he dye.
'Therfor be glad,' seid Litul John,
'And let this mournyng be;
And I shal be the munkis gyde,
With the myght of mylde Mary,
And I mete hym,' seid Litul John
'We will go but we too.
'Loke that ye kepe wel owre tristil-tre,
Under the levys smale,
And spare non of this venyson,
That gose in thys vale.'
Forthe then went these yemen too,
Litul John and Moche on fere,
And lokid on Moch emys hows;
The hye way lay full nere.
Litul John stode at a wyndow in the mornyng,
And lokid forth at a stage;
He was war wher the munke came ridyng,
And with hym a litul page.
'Be my feith,' seid Litul John to Moch,
'I can the tel tithyngus gode;
I se wher the munke cumys rydyng,
I know hym be his wyde hode.'
They went in to the way, these yemen bothe,
As curtes men and hende;
Thei spyrred tithyngus at the munke,
As they hade bene his frende.
'Fro whens come ye?' seid Litull Jon,
'Tel us tithyngus, I yow pray,
Of a false owtlay,
Was takyn yisterday.
566
'He robbyt me and my felowes bothe
Of twenti marke in serten;
If that false owtlay be takyn,
For sothe we wolde be fayn.'
'So did he me,' seid the munke,
Of a hundred pound and more;
I layde furst hande hym apon,
Ye may thonke me therfore.'
'I pray God thanke you,' seid Litull John,
'And we wil when we may;
We wil go with you, with your leve,
And bryng yow on your way.
'For Robyn Hode hase many a wilde felow,
I tell you in certen;
If thei wist ye rode this way,
In feith ye shulde be slayn.'
As thei went talking be the way,
The munke and Litull John,
John toke the munkis horse be the hede,
Ful sone and anon.
Johne toke the munkis horse be the hed,
For sothe as I yow say;
So did Much the litull page,
For he shulde not scape away.
Be the golett of the hode
John pulled the munke down;
John was nothyng of hym agast,
He lete hym falle on his crown.
Litull John was so agrevyd,
And drew owt his swerde in hye;
The munke saw he shulde be ded,
Lowd mercy can he crye.
'He was my maister,' seid Litull John,
567
'That thou hase browght in bale;
Shalle thou never cum at oure kyng,
For to telle hym tale.'
John smote of the munkis hed,
No longer wolde he dwell;
So did Moch the litull page,
For ferd lest he wolde tell.
Ther thei beryed hem bothe,
In nouther mosse nor lyng,
And Litull John and Much in fere
Bare the letturs to oure kyng.
Litull John cam in unto the kyng
He knelid down upon his kne:
'God yow save, my lege lorde,
Jhesus yow save and se!
'God yow save, my lege kyng!'
To speke John was full bolde;
He gaf hym the letturs in his hand,
The kyng did hit unfold.
The kyng red the letturs anon,
And seid, 'So mot I the,
Ther was never yoman in mery Inglond
I longut so sore to se.
'Wher is the munke that these shuld have brought?'
Oure kyng can say.
'Be my trouth,' seid Litull John,
'He dyed after the way.'
The kyng gaf Moch and Litul Jon
Twenti pound in sertan,
And made theim yemen of the crown,
And bade theim go agayn.
He gaf John the seel in hand,
The scheref for to bere,
To bryng Robyn hym to,
568
And no man do hym dere.
John toke his leve at oure kyng,
The sothe as I yow say;
The next way to Notyngham
To take he yede the way.
Whan John came to Notyngham
The gatis were sparred ychon;
John callid up the porter,
He answerid sone anon.
'What is the cause,' seid Litul Jon,
'Thou sparris the gates so fast?'
'Because of Robyn Hode,' seid porter,
'In depe prison is cast.
'John and Moch and Wyll Scathlok,
For sothe as I yow say,
Thei slew oure men upon oure wallis,
And sawten us every day.'
Litull John spyrred after the schereff,
And sone he hym fonde;
He oppyned the kyngus privé seell,
And gaf hym in his honde.
Whan the scheref saw the kyngus seell,
He did of his hode anon:
'Wher is the munke that bare the letturs?'
He seid to Litull John.
'He is so fayn of hym,' seid Litul John,
'For sothe as I yow say,
He has made hym abot of Westmynster,
A lorde of that abbay.'
The scheref made John gode chere,
And gaf hym wyne of the best;
At nyght thei went to her bedde,
And every man to his rest.
569
When the scheref was on slepe,
Dronken of wyne and ale,
Litul John and Moch for sothe
Toke the way unto the gale.
Litul John callid up the jayler,
And bade hym rise anon;
He seyd Robyn Hode had brokyn the prison,
And out of hit was gon.
The porter rose anon sertan,
As sone as he herd John calle;
Litul John was redy with a swerd,
And bare hym throw to the walle.
'Now wil I be jayler,' seid Litul John,
And toke the keyes in honde;
He toke the way to Robyn Hode,
And sone he hym unbonde.
He gaf hym a gode swerd in his hond,
His hed ther with to kepe,
And ther as the wallis were lowyst
Anon down can thei lepe.
Be that the cok began to crow,
The day began to spryng;
The scheref fond the jaylier ded,
The comyn bell made he ryng.
He made a crye thoroout al the town,
Wheder he be yoman or knave,
That cowthe bryng hym Robyn Hode,
His warison he shuld have.
'For I dar never,' seid the scheref,
'Cum before oure kyng;
For if I do, I wot serten
For sothe he wil me heng.'
The scheref made to seke Notyngham,
Bothe be strete and styne,
570
And Robyn was in mery Scherwode,
As light as lef on lynde.
Then bespake gode Litull John,
To Robyn Hode can he say,
'I have done the a gode turne for an ill,
Quit me whan thou may.
'I have done the a gode turne,' seid Litull John,
'For sothe as I the say;
I have brought the under the grene-wode lyne;
Fare wel, and have gode day.'
'Nay, be my trouth,' seid Robyn,
'So shall hit never be;
I make the maister,' seid Robyn,
'Of alle my men and me.'
'Nay, be my trouth,' seid Litull John,
'So shalle hit never be;
But lat me be a felow,' seid Litull John,
'No noder kepe I be.'
Thus John gate Robyn Hod out of prison,
Sertan withoutyn layn;
Whan his men saw hym hol and sounde,
For sothe they were full fayne.
They filled in wyne and made hem glad,
Under the levys smale,
And yete pastes of venyson,
That gode was with ale.
Than worde came to oure kyng
How Robyn Hode was gon,
And how the scheref of Notyngham
Durst never loke hym upon.
Then bespake oure cumly kyng,
In an angur hye:
'Litull John hase begyled the schereff,
In faith so hase he me.
571
'Litul John has begyled us bothe,
And that full wel I se;
Or ellis the schereff of Notyngham
Hye hongut shulde he be.
'I made hem yemen of the crowne,
And gaf hem fee with my hond;
I gaf hem grith,' seid oure kyng,
'Thorowout all mery Inglond.
'I gaf theym grith,' then seid oure kyng;
'I say, so mot I the,
For sothe soch a yeman as he is on
In all Inglond ar not thre.
'He is trew to his maister,' seid oure kyng;
'I sey, be swete Seynt John,
He lovys better Robyn Hode
Then he dose us ychon.
'Robyn Hode is ever bond to hym,
Bothe in strete and stalle;
Speke no more of this mater,' seid oure kyng,
'But John has begyled us alle.'
Thus endys the talkyng of the munke
And Robyn Hode I wysse;
God, that is ever a crowned kyng,
Bryng us alle to His blisse!
~ Anonymous Olde English,
91:Robin Hood And The Monk
In somer when the shawes be sheyne,
And leves be large and longe,
Hit is full mery in feyre foreste
To here the foulys song.
To se the dere draw to the dale,
And leve the hilles hee,
And shadow hem in the leves grene,
Vndur the grene-wode tre.
Hit befell on Whitsontide,
Erly in a may mornyng,
The son vp fayre can shyne,
And the briddis mery can syng.
'This is a mery mornyng,' seid Litulle Johne,
'Be hym that dyed on tre;
A more mery man than I am one
Lyves not in Cristiante.'
'Pluk vp thi hert, my dere mayster,'
Litulle Johne can sey,
'And thynk hit is a fulle fayre tyme
In a mornynge of may.'
'Ze on thynge greves me,' seid Robyne,
'And does my hert mych woo,
That I may not so solem day
To mas nor matyns goo.
'Hit is a fourtnet and more,' seyd hee,
'Syn I my Sauyour see;
To day will I to Notyngham,' seid Robyn,
'With the myght of mylde Mary.'
Then spake Moche the mylner sune,
Euer more wel hym betyde,
'Take xii thi wyght zemen
Well weppynd be thei side.
142
Such on wolde thi selfe slon
That xii dar not abyde.'
'Off alle my mery men,' seid Robyne,
'Be my feithe I wil non haue;
But Litulle Johne shall beyre my bow
Til that me list to drawe.'
*****
'Thou shalle beyre thin own,' seid Litulle Jon,
'Maister, and I wil beyre myne,
And we wille shete a peny,' seid Litulle Jon,
'Vnder the grene wode lyne.'
'I wil not shete a peny,' seyde Robyn Hode,
'In feith, Litulle Johne, with thee,
But euer for on as thou shetes,' seid Robyn,
'In feith I holde the thre.'
Thus shet thei forthe, these zemen too,
Bothe at buske and brome,
Til Litulle Johne wan of his maister
V s. to hose and shone.
A ferly strife fel them betwene,
As they went bi the way;
Litull Johne seid he had won v shyllyngs,
And Robyn Hode seid schortly nay.
With that Robyn Hode lyed Litul Jone,
And smote him with his honde;
Litul John waxed wroth therwith,
And pulled out his bright bronde.
'Were thou not my maister,' seid Litulle Johne,
'Thou shuldis by hit ful sore;
Get the a man where thou wilt, Robyn,
For thou getes me no more.'
Then Robyn goes to Notyngham,
Hymselfe mornynge allone,
143
And Litulle Johne to mery Scherewode,
The pathes he knowe alkone.
Whan Robyn came to Notyngham,
Sertenly withoutene layne,
He prayed to God and myld Mary
To brynge hym out saue agayne.
He gos into seynt Mary chirche,
And knelyd downe before the rode;
Alle that euer were the churche within
Beheld wel Robyne Hode.
Beside hym stode a gret-hedid munke,
I pray to God woo he be;
Full sone he knew gode Robyn
As sone as he hym se.
Out at the durre he ran
Ful sone and anon;
Alle the zatis of Notyngham
He made to be sparred euerychone.
'Rise vp,' he seid, 'thou prowde schereff,
Buske the and make the bowne;
I haue spyed the kynges felone,
For sothe he is in this towne.
'I haue spyed the false felone,
As he stondes at his masse;
Hit is longe of the,' seide the munke,
'And euer he fro vs passe.
'This traytur[s] name is Robyn Hode;
Vnder the grene wode lynde,
He robbyt me onys of a C pound,
Hit shalle neuer out of my mynde.'
Vp then rose this prowd schereff,
And zade towarde hym zare;
Many was the modur son
To the kyrk with him can fare.
144
In at the durres thei throly thrast
With staves ful gode ilkone,
'Alas, alas,' seid Robin Hode,
'Now mysse I Litulle Johne.'
But Robyne toke out a too-hond sworde
That hangit down be his kne;
Ther as the schereff and his men stode thyckust,
Thidurward wold he.
Thryes thorow at them he ran,
Then for sothe as I yow say,
And woundyt many a modur sone,
And xii he slew that day.
Hys sworde vpon the schireff hed
Sertanly he brake in too;
'The smyth that the made,' seid Robyn,
'I pray God wyrke him woo.
'For now am I weppynlesse,' seid Robyne,
'Alasse, agayn my wylle;
But if I may fle these traytors fro,
I wot thei wil me kylle.'
Robyns men to the churche ran
Throout hem euerilkon;
Sum fel in swonyng as thei were dede,
And lay still as any stone.
*****
Non of theym were in her mynde
But only Litulle Jon.
'Let be your dule,' seid Litulle Jon,
'For his luf that dyed on tre;
Ze that shulde be duzty men,
Hit is gret shame to se.
'Oure maister has bene hard bystode,
145
And zet scapyd away;
Pluk up your hertes and leve this mone,
And herkyn what I shal say.
'He has seruyd our lady many a day,
And zet wil securly;
Therefore I trust in her specialy
No wycked deth shal he dye.
'Therfor be glad,' seid Litul Johne,
'And let this mournyng be,
And I shall be the munkes gyde,
With the myght of mylde Mary.
'And I mete hym,' seid Litull Johne,
'We will go but we too
*****
'Loke that ze kepe wel our tristil tre
Vnder the levys smale,
And spare non of this venyson
That gose in thys vale.'
Forthe thei went these zemen too,
Litul Johne and Moche onfere,
And lokid on Moche emys hows
The hyeway lay fulle nere.
Litul John stode at a window in the mornynge,
And lokid forth at a stage;
He was war wher the munke came ridynge,
And with him a litul page.
'Be my feith,' said Litul Johne to Moche,
'I can the tel tithyngus gode;
I se wher the munk comys rydyng,
I know hym be his wyde hode.'
Thei went into the way these zemen bothe
As curtes men and hende,
Thei spyrred tithyngus at the munke,
146
As thei hade bene his frende.
'Fro whens come ze,' seid Litul Johne,
'Tel vs tithyngus, I yow pray,
Off a false owtlay [called Robyn Hode],
Was takyn zisturday.
'He robbyt me and my felowes bothe
Of xx marke in serten;
If that false owtlay be takyn,
For sothe we wolde be fayne.'
'So did he me,' seid the munke,
'Of a C pound and more;
I layde furst hande hym apon,
Ze may thonke me therefore.'
'I pray God thanke yow,' seid Litulle Johne,
'And we wil when we may;
We wil go with yow, with your leve,
And brynge yow on your way.
'For Robyn Hode hase many a wilde felow,
I telle yow in certen;
If thei wist ze rode this way,
In feith ze shulde be slayn.'
As thei went talkyng be the way,
The munke an Litulle Johne,
Johne toke the munkes horse be the hede
Ful sone and anone.
Johne toke the munkes horse be the hed,
For sothe as I yow say,
So did Muche the litulle page,
For he shulde not stirre away.
Be the golett of the hode
Johne pulled the munke downe;
Johne was nothynge of hym agast,
He lete hym falle on his crowne.
147
Litulle Johne was sore agrevyd,
And drew out his swerde in hye;
The munke saw he shulde be ded,
Lowd mercy can he crye.
'He was my maister,' said Litulle Johne,
'That thou hase browzt in bale;
Shalle thou neuer cum at our kynge
For to telle hym tale.'
John smote of the munkes hed,
No longer wolde he dwelle;
So did Moche the litulle page,
For ferd lest he wold tell.
Ther thei beryed hem both
In nouther mosse nor lynge,
And Litulle Johne and Muche infere
Bare the letturs to oure kyng.
*****
He kneled down vpon--his kne,
'God zow sane, my lege lorde,
Jesus yow saue and se.
'God yow saue, my lege kyng,'
To speke Johne was fulle bolde;
He gaf hym tbe letturs in his hond,
The kyng did hit unfold.
The kyng red the letturs anon,
And seid, 'so met I the,
Ther was neuer zoman in mery Inglond
I longut so sore to see.
'Wher is the munke that these shuld haue browzt?'
Oure kynge gan say;
'Be my trouthe,' seid Litull Jone,
'He dyed aftur the way.'
The kyng gaf Moche and Litul Jon
148
xx pound in sertan,
And made theim zemen of the crowne,
And bade theim go agayn.
He gaf Johne the seel in hand,
The scheref for to bere,
To brynge Robyn hym to,
And no man do hym dere.
Johne toke his leve at cure kyng,
The sothe as I yow say;
The next way to Notyngham
To take he zede the way.
When Johne came to Notyngham
The zatis were sparred ychone;
Johne callid vp the porter,
He answerid sone anon.
'What is the cause,' seid Litul John,
'Thou sparris the zates so fast?'
'Because of Robyn Hode,' seid [the] porter,
'In depe prison is cast.
'Johne, and Moche, and Wylle Scathlok,
For sothe as I yow say,
Thir slew oure men vpon oure wallis,
And sawtene vs euery day.'
Litulle Johne spyrred aftur the schereff,
And sone he hym fonde;
He oppyned the kyngus prive seelle,
And gaf hyn in his honde.
When the schereft saw the kyngus seelle,
He did of his hode anon;
'Wher is the munke that bare the letturs?'
He said to Litulle Johne.
'He is so fayn of hym,' seid Litulle Johne,
'For sothe as I yow sey,
He has made hym abot of Westmynster,
149
A lorde of that abbay.'
The scheref made John gode chere,
And gaf hym wine of the best;
At nyzt thei went to her bedde,
And euery man to his rest.
When the scheref was on-slepe
Dronken of wine and ale,
Litul Johne and Moche for sothe
Toke the way vnto the jale.
Litul Johne callid vp the jayler,
And bade him ryse anon;
He seid Robyn Hode had brokyn preson,
And out of hit was gon.
The portere rose anon sertan,
As sone as he herd John calle;
Litul Johne was redy with a swerd,
And bare hym to the walle.
'Now will I be porter,' seid Litul Johne,
'And take the keyes in honde;'
He toke the way to Robyn Hode,
And sone he hym vnbonde.
He gaf hym a gode swerd in his hond,
His hed with for to kepe,
And ther as the walle was lowyst
Anon down can thei lepe.
Be that the cok began to crow,
The day began to sprynge,
The scheref fond the jaylier ded,
The comyn belle made he rynge.
He made a crye thoroowt al the tow[n],
Whedur he be zoman or knave,
That cowthe brynge hyrn Robyn Hode,
His warisone he shuld haue.
150
'For I dar neuer,' said the scheref,
'Cum before oure kynge,
For if I do, I wot serten,
For sothe he wil me henge.'
The scheref made to seke Notyngham,
Bothe be strete and stye,
And Robyn was in mery Scherwode
As lizt as lef on lynde.
Then bespake gode Litulle Johne,
To Robyn Hode can he say,
'I haue done the a gode turne for an euylle,
Quyte me whan thou may.
'I haue done the a gode turne,' said Litulle Johne,
'For sothe as I you saie;
I haue brouzt the vnder grene wode lyne;
Fare wel, and haue gode day.'
'Nay, be my trouthe,' seid Robyn Hode,
'So shalle hit neuer be;
I make the maister,' seid Robyn Hode,
'Off alle my men and me.'
'Nay, be my trouthe,' seid Litulle Johne,
'So shall hit neuer be,
But lat me be a felow,' seid Litulle Johne,
'Non odur kepe I'll be.'
Thus Johne gate Robyn Hode out of prisone,
Sertan withoutyn layne;
When his men saw hym hol and sounde,
For sothe they were ful fayne.
They filled in wyne, and made him glad,
Vnder the levys smale,
And zete pastes of venysone,
That gode was with ale.
Than worde came to oure kynge,
How Robyn Hode was gone,
151
And how the scheref of Notyngham
Durst neuer loke hyme vpone.
Then bespake oure cumly kynge,
In an angur hye,
'Litulle Johne hase begyled the schereff,
In faith so hase he me.
'Litulle Johne has begyled vs bothe,
And that fulle wel I se,
Or ellis the schereff of Notyngham
Hye hongut shuld he be.
'I made hem zemen of the crowne,
And gaf hem fee with my hond,
I gaf hem grithe,' seid oure kyng,
'Thorowout alle mery Inglond.
'I gaf hem grithe,' then seide oure kyng,
'I say, so mot I the,
For sothe soche a zeman as he is on
In alle Ingland ar not thre.
'He is trew to his maister,' seide oure kynge,
'I say, be swete seynt Johne;
He louys bettur Robyn Hode,
Then he dose vs ychone.
'Robyne Hode is euer bond to him,
Bothe in strete and stalle;
Speke no more of this matter,' seid oure kynge,
'But John has begyled vs alle.'
Thus endys the talkyng of the munke
And Robyne Hode i-wysse;
God, that is euer a crowned kyng,
Bryng vs alle to his blisse.
~ Andrew Lang,
92:Lay le Freine
We redeth oft and findeth ywrite And this clerkes wele it wite Layes that ben in harping
Ben yfounde of ferli thing.
Sum bethe of wer and sum of wo,
And sum of joie and mirthe also,
And sum of trecherie and of gile,
Of old aventours that fel while;
And sum of bourdes and ribaudy,
And mani ther beth of fairy.
Of al thinges that men seth,
Mest o love for sothe thai beth.
In Breteyne bi hold time
This layes were wrought, so seith this rime.
When kinges might our yhere
Of ani mervailes that ther were,
Thai token an harp in gle and game,
And maked a lay and gaf it name.
Now of this aventours that weren yfalle,
Y can tel sum ac nought alle.
Ac herkneth lordinges, sothe to sain,
Ichil you telle Lay le Frayn.
Bifel a cas in Breteyne
Whereof was made Lay le Frain.
In Ingliche for to tellen ywis
Of an asche for sothe it is;
On ensaumple fair with alle
That sum time was bifalle.
In the west cuntré woned tuay knightes,
And loved hem wele in al rightes;
Riche men in her best liif,
And aither of hem hadde wedded wiif.
That o knight made his levedi milde
That sche was wonder gret with childe.
And when hir time was comen tho,
She was deliverd out of wo.
The knight thonked God almight,
And cleped his messanger an hight.
'Go,' he seyd, 'to mi neighebour swithe,
137
And say y gret him fele sithe,
And pray him that he com to me,
And say he schal mi gossibbe be.'
The messanger goth, and hath nought forgete,
And fint the knight at his mete.
And fair he gret in the halle
The lord, the levedi, the meyné alle.
And seththen on knes doun him sett,
And the Lord ful fair he gret:
'He bad that thou schust to him te,
And for love his gossibbe be.'
'Is his levedi deliverd with sounde?'
'Ya, sir, ythonked be God the stounde.'
'And whether a maidenchild other a knave?'
'Tuay sones, sir, God hem save.'
The knight therof was glad and blithe,
And thonked Godes sond swithe,
And graunted his erand in al thing,
And gaf him a palfray for his tiding.
Than was the levedi of the hous
A proude dame and an envieous,
Hokerfulliche missegging,
Squeymous and eke scorning.
To ich woman sche hadde envie;
Sche spac this wordes of felonie:
'Ich have wonder, thou messanger,
Who was thi lordes conseiler,
To teche him about to send
And telle schame in ich an ende,
That his wiif hath to childer ybore.
Wele may ich man wite therfore
That tuay men hir han hadde in bour;
That is hir bothe deshonour.' 1
The messanger was sore aschamed;
The knight himself was sore agramed,
And rebouked his levedy
To speke ani woman vilaynie.
And ich woman therof might here
Curssed hir alle yfere,
And bisought God in heven
For His holy name seven
That yif hye ever ani child schuld abide
138
A wers aventour hir schuld bitide.
Sone therafter bifel a cas
That hirself with child was.
When God wild, sche was unbounde
And deliverd al with sounde.
To maidenchilder sche hadde ybore.
When hye it wist, wo hir was therefore.
'Allas,' sche seyd, 'that this hap come!
Ich have ygoven min owen dome.
Forboden bite ich woman
To speken ani other harm opon.
Falsliche another y gan deme;
The selve happe is on me sene.
Allas,' sche seyd, 'that y was born!
Withouten ende icham forlorn.
Or ich mot siggen sikerly
That tuay men han yly me by;
Or ich mot sigge in al mi liif
That y bileighe mi neghbours wiif;
Or ich mot - that God it schilde! Help to sle min owhen child.
On of this thre thinges ich mot nede
Sigge other don in dede.
'Yif ich say ich hadde a bileman,
Than ich leighe meselve opon;
And eke thai wil that me se
Held me wer than comoun be.
And yif ich knaweleche to ich man
That ich leighe the levedi opon,
Than ich worth of old and yong
Behold leighster and fals of tong.
Yete me is best take mi chaunce,
And sle mi childe, and do penaunce.'
Hir midwiif hye cleped hir to:
'Anon,' sche seyd, 'this child fordo.
And ever say thou wher thou go
That ich have o child and namo.'
The midwiif answerd thurchout al
That hye nil, no hye ne schal. 2
[The levedi hadde a maiden fre,
Who ther ynurtured hade ybe,
And fostered fair ful mony a yere;
139
Sche saw her kepe this sori chere,
And wepe, and syke, and crye, 'Alas!'
And thoghte to helpen her in this cas.
And thus sche spake, this maiden ying,
'So n'olde y wepen for no kind thing: 3
But this o child wol I of-bare
And in a covent leve it yare.
Ne schalt thou be aschamed at al;
And whoso findeth this childe smal,
By Mary, blissful quene above,
May help it for Godes love.'
The levedi graunted anon therto,
And wold wele that it were ydo.
Sche toke a riche baudekine
That hir lord brought from Costentine
And lapped the litel maiden therin,
And toke a ring of gold fin,
And on hir right arm it knitt,
With a lace of silke therin plit;
And whoso hir founde schuld have in mende
That it were comen of riche kende.
The maide toke the child hir mide
And stale oway in an eventide,
And passed over a wild heth.
Thurch feld and thurch wode hye geth
Al the winterlong night The weder was clere, the mone was light So that hye com bi a forest side;
Sche wax al weri and gan abide.
Sone after sche gan herk
Cokkes crowe and houndes berk.
Sche aros and thider wold.
Ner and nere sche gan bihold.
Walles and hous fele hye seighe,
A chirche with stepel fair and heighe.
Than nas ther noither strete no toun,
Bot an hous of religioun,
An order of nonnes wele ydight
To servy God bothe day and night.
The maiden abod no lengore,
Bot yede hir to the chirche dore,
And on knes sche sat adoun,
140
And seyd wepeand her orisoun:
'O Lord,' she seyd, 'Jesu Crist,
That sinful man bedes herst,
Underfong this present,
And help this seli innocent
That it mot ycristned be,
For Marie love, thi moder fre.'
Hye loked up and bi hir seighe
An asche bi hir fair and heighe,
Wele ybowed, of michel priis;
The bodi was holow as mani on is.
Therin sche leyd the child for cold,
In the pel as it was bifold,
And blisced it with al hir might.
With that it gan to dawe light.
The foules up and song on bough,
And acremen yede to the plough.
The maiden turned ogain anon,
And toke the waye he hadde er gon.
The porter of the abbay aros,
And dede his ofice in the clos,
Rong the belles and taperes light,
Leyd forth bokes and al redi dight.
The chirche dore he undede,
And seighe anon in the stede
The pel liggen in the tre,
And thought wele that it might be
That theves hadde yrobbed sumwhare,
And gon ther forth and lete it thare.
Therto he yede and it unwond,
And the maidenchild therin he fond.
He tok it up betwen his hond,
And thonked Jesu Cristes sond;
And hom to his hous he it brought,
And tok it his douhter and hir bisought
That hye schuld kepe it as sche can,
For sche was melche and couthe theran.
Sche bad it souke and it nold,
For it was neighe ded for cold.
Anon fer sche alight
And warmed it wele aplight.
Sche gaf it souke opon hir barm,
141
And sethen laid it to slepe warm.
And when the masse was ydon,
The porter to the abbesse com ful son
'Madame, what rede ye of this thing?
Today right in the morning,
Sone after the first stounde,
A litel maidenchild ich founde
In the holwe assche ther out,
And a pel him about.
A ring of gold also was there.
Hou it com thider y not nere.'
The abbesse was awonderd of this thing.
'Go,' hye seyd, 'on heighing,
And feche it hider, y pray the.
It is welcom to God and to me.
Ichil it help as y can
And sigge it is mi kinswoman.'
The porter anon it gan forth bring
With the pal and with the ring.
The abbesse lete clepe a prest anon,
And lete it cristin in funston.
And for it was in an asche yfounde,
Sche cleped it Frain in that stounde.
(The Freyns of the 'asche' is a freyn
After the language of Breteyn;
Forthe Le Frein men clepeth this lay
More than Asche in ich cuntray).
This Frein thrived fram yer to yer.
The abbesse nece men wend it were.
The abbesse hir gan teche and beld.
Bi that hye was of twelve winter eld,
In al Inglond ther nas non
A fairer maiden than hye was on.
And when hye couthe ought of manhed,
Hye bad the abbesse hir wis and rede
Whiche were her kin, on or other,
Fader or moder, soster or brother.
The abbesse hir in conseyl toke,
To tellen hir hye nought forsoke,
Hou hye was founden in al thing,
And tok hir the cloth and the ring,
And bad hir kepe it in that stede;
142
And ther whiles sche lived so sche dede.
Than was ther in that cuntré
A riche knight of lond and fe,
Proud and yong and jolive,
And had nought yete ywedded wive.
He was stout, of gret renoun,
And was ycleped Sir Guroun.
He herd praise that maiden fre,
And seyd he wald hir se.
He dight him in the way anon,
And joliflich thider he come;
And bad his man sigge verrament
He schuld toward a turnament.
The abbesse and the nonnes alle
Fair him gret in the gest halle,
And damisel Freyn, so hende of mouth,
Gret him faire as hye wele couthe;
And swithe wele he gan devise
Her semblaunt and her gentrise,
Her lovesum eighen, her rode so bright,
And comced to love hir anon right,
And thought hou he might take on
To have hir to his leman.
He thought, 'Yif ich com hir to
More than ichave ydo,
The abbesse wil souchy gile
And voide hir in a litel while.'
He compast another enchesoun:
To be brother of that religioun. 4
'Madame,' he seyd to the abbesse,
'Y lovi wele in al godenisse,
Ichil give on and other,
Londes and rentes, to bicom your brother,
That ye schul ever fare the bet
When y com to have recet.'
At few wordes thai ben at on.
He graythes him and forth is gon.
Oft he come bi day and night
To speke with that maiden bright.
So that with his fair bihest,
And with his gloseing atte lest,
Hye graunted him to don his wille
143
When he wil, loude and stille.
'Leman,' he seyd, 'thou most lat be
The abbesse, thi nece, and go with me.
For icham riche, of swich pouwere,
The finde bet than thou hast here.' 5
The maiden grant, and to him trist,
And stale oway that no man wist.
With hir tok hye no thing
Bot hir pel and hir ring.
When the abbesse gan aspie
That hye was with the knight owy,
Sche made morning in hir thought,
And hir biment and gained nought.
So long sche was in his castel
That al his meyné loved hir wel.
To riche and pouer sche gan hir dresse,
That al hir loved, more and lesse.
And thus sche lad with him hir liif
Right as sche hadde ben his wedded wiif.
His knightes com and to him speke,
And Holy Chirche comandeth eke,
Sum lordes douhter for to take,
And his leman al forsake;
And seyd him were wel more feir
In wedlok to geten him an air
Than lede his liif with swiche on
Of was kin he knewe non.
And seyd, 'Here bisides is a knight
That hath a douhter fair and bright
That schal bere his hiritage;
Taketh hir in mariage!'
Loth him was that dede to do,
Ac atte last he graunt therto.
The forward was ymaked aright,
And were at on, and treuthe plight.
Allas, that he no hadde ywite,
Er the forward were ysmite
That hye and his leman also
Sostren were and twinnes to!
Of o fader bigeten thai were,
Of o moder born yfere.
That hye so ware nist non,
144
For soth y say, bot God alon. 6
The newe bride was grayd with alle
And brought hom to the lordes halle.
Hir fader com with hir, also
The levedi, hir moder, and other mo.
The bischop of the lond withouten fail
Com to do the spusseayl.
[That maiden bird in bour bright,
Le Codre sche was yhight.
And ther the guestes had gamen and gle,
And sayd to Sir Guroun joyfully:
'Fairer maiden nas never seen,
Better than Ash is Hazle y ween!'
(For in Romaunce Le Frain 'ash' is,
And Le Codre 'hazle,' y-wis.)
A gret fest than gan they hold
With gle and pleasaunce manifold.
And mo than al servauntes, the maid,
Yhight Le Frain, as servant sped.
Albe her herte wel nigh tobroke,
No word of pride ne grame she spoke.
The levedi marked her simple chere,
And gan to love her, wonder dere.
Scant could sche feel more pine or reuth
War it hir owen childe in sooth.
Than to the bour the damsel sped,
Whar graithed was the spousaile bed;
Sche demed it was ful foully dight,
And yll besemed a may so bright;
So to her coffer quick she cam,
And her riche baudekyn out nam,
Which from the abbesse sche had got;
Fayrer mantel nas ther not;
And deftly on the bed it layd;
Her lord would thus be well apayd.
Le Codre and her mother, thare,
Ynsame unto the bour gan fare,
But whan the levedi that mantyll seighe,
Sche wel neighe swoned oway.
The chamberleynt sche cleped tho,
But he wist of it no mo.
Then came that hendi maid Le Frain,
145
And the levedi gan to her sain,
And asked whose mantyll it ware.
Then answered that maiden fair:
'It is mine without lesing;
Y had it together with this ringe.
Myne aunte tolde me a ferli cas
Hou in this mantyll yfold I was,
And hadde upon mine arm this ring,
Whanne I was ysent to norysching.'
Then was the levedi astonied sore:
'Fair child! My doughter, y the bore!'
Sche swoned and was wel neighe ded,
And lay sikeand on that bed.
Her husbond was fet tho,
And sche told him al her wo,
Hou of her neighbour sche had missayn,
For sche was delyvered of childre twain;
And hou to children herself sche bore;
'And that o child I of sent thore,
In a convent yfostered to be;
And this is sche, our doughter free;
And this is the mantyll, and this the ring
You gaf me of yore as a love-tokening.'
The knight kissed his daughter hende
Oftimes, and to the bisschop wende:
And he undid the mariage strate,
And weddid Sir Guroun alsgate
To Le Frain, his leman, so fair and hend.
With them Le Codre away did wend,
And sone was spousyd with game and gle,
To a gentle knight of that countré.
Thus ends the lay of tho maidens bright,
Le Frain and Le Codre yhight.]
~ Anonymous,
93:Sir Gowther
God, that art of myghtis most,
Fader and Sone and Holy Gost,
That bought man on Rode so dere,
Shilde us from the fowle fende,
That is about mannys sowle to shende
All tymes of the yere!
Sumtyme the fende hadde postee
For to dele with ladies free
In liknesse of here fere,
So that he bigat Merlyng and mo,
And wrought ladies so mikil wo
That ferly it is to here.
A selcowgh thyng that is to here,
That fend nyeght wemen nere
And makyd hom with chyld;
Tho kynde of men wher thei hit tane, 1
For of hom selfe had thei nan,
Be meydon Maré mylde,
Therof seyus clerkus, y wotte how;
That schall not be rehersyd now,
As Cryst fro schame me schyld.
Bot y schall tell yow of a warlocke greytt,
What sorow at his modur hart he seyt
With his warcus wylde.
Jesu Cryst, that barne blythe,
Gyff hom joy, that lovus to lythe
Of ferlys that befell.
A law of Breyten long y soghht,
And owt ther of a tale ybroghht,
That lufly is to tell.
Ther wonde a Duke in Estryke,
He weddyt a ladé non hur lyke
For comly undur kell;
To tho lyly was likened that lady clere,
Hur rod reyde as blosmes on brere,
That ylke dere damsell.
219
When he had weddyd that meydyn schene
And sche Duches withowt wene,
A mangere con thei make;
Knyghtus of honowr tho furst dey
Justyd gently hom to pley
Here shaftes gan thei shake.
On the morow the lordes gente
Made a riall tournement
For that lady sake;
Tho Duke hym selfe wan stedys ten.
And bare don full doghty men,
And mony a cron con crake.
When this turment was y-ses,
Tho ryche Duke and tho Duches
Lad hor lyfe with wyn;
Ten yer and sum dele mare
He chylde non geyt ne sche non bare,
Ther joy began to tyne;
To is ladé sone con he seyn,
'Y tro thu be sum baryn,
Hit is gud that we twyn;
Y do bot wast my tyme on the,
Eireles mon owre londys bee';
For gretyng he con not blyn.
Tho ladé sykud and made yll chere
That all feylyd hur whyte lere,
For scho conseyvyd noght;
Scho preyd to God and Maré mylde
Schuld gyffe hur grace to have a chyld,
On what maner scho ne roghth.
In hur orchard apon a day
Ho meyt a mon, tho sothe to say,
That hur of luffe besoghth,
As lyke hur lorde as he myght be;
He leyd hur down undur a tre,
With hur is wyll he wroghtth.
When he had is wylle all don
A felturd fende he start up son,
And stode and hur beheld;
220
He seyd, 'Y have geyton a chylde on the
That in is yothe full wylde schall bee,
And weppons wyghtly weld.'
Sche blessyd hur and fro hym ran,
Into hur chambur fast ho wan,
That was so bygly byld.
Scho seyd to hur lord, that ladé myld,
'Tonyght we mon geyt a chyld
That schall owre londus weld.'
'A nangell com fro hevon bryght
And told me so this same nyght,
Y hope was Godus sond;
Then wyll that stynt all owr stryfe.'
Be tho lappe he laght his wyfe
And seyd, 'Dame, we schall fonde.'
At evon to beyd thei hom ches,
Tho ryche Duke and tho Duches,
And wold no lengur wonde;
He pleyd hym with that ladé hende,
And ei yode scho bownden with tho fende,
To God wold losse hur bonde.
This chyld within hur was no nodur,
Bot eyvon Marlyon halfe brodur,
For won fynd gatte hom bothe;
Thei sarvyd never of odyr thyng
But for to tempe wemen yon.
To deyle with hom was wothe.
Ylke a day scho grette fast
And was delyverid at tho last
Of won that coth do skathe;
Tho Duke hym gard to kyrke beyre,
Crystond hym and cald hym Gwother,
That sythyn wax breme and brathe.
Tho Duke comford that Duches heynde,
And aftur melche wemen he sende,
Tho best in that cuntré,
That was full gud knyghttys wyffys.
He sowkyd hom so thei lost ther lyvys,
Sone had he sleyne three!
221
Tho chyld was yong and fast he wex The Duke gard prycke aftur sex Hende harkons yee:
Be twelfe monethys was gon
Nine norsus had he slon
Of ladys feyr and fre.
Knyghtus of that cuntré geydyrd hom samun
And seyd to tho Duke hit was no gamun
To lose hor wyffus soo;
Thei badde hym orden for is son
He geytys no more is olde won,
Norsus now no moo.
His modur fell afowle unhappe,
Upon a day bad hym tho pappe,
He snaffulld to hit soo
He rofe tho hed fro tho brest Scho fell backeward and cald a prest,
To chambur fled hym froo.
Lechus helud that ladé yare,
Wemen durst gyffe hym souke no mare,
That yong chyld Gowther,
Bot fed hym up with rych fode
And that full mych as hym behovyd,
Full safly mey y sweyre.
Be that he was fifteen yere of eld
He made a wepon that he schuld weld,
No nodur mon myght hit beyr;
A fachon bothe of stylle and yron,
Wytte yow wyll he wex full styron
And fell folke con he feyr.
In a twelmond more he wex
Then odur chyldur in seyvon or sex,
Hym semyd full well to ryde;
He was so wekyd in all kyn wyse
Tho Duke hym myght not chastyse,
Bot made hym knyght that tyde,
With cold brade bronde;
Ther was non in that londe
That dynt of hym durst byde.
222
For sorro tho Duke fell don ded;
His modur was so wo of red
Hur care scho myght not hyde.
Mor sorro for hym sche myght have non,
Bot to a castyll of lyme and ston
Frely then scho fled;
Scho made hit strong and held hur thare,
Hor men myght tell of sorro and care,
Evyll thei wer bested,
For wher he meyt hom be tho way,
'Evyll heyle!' myght thei say
That ever modur hom fed;
For with his fachon he wold hom slo
And gurde hor horssus backus in too All seche parellys thei dred.
Now is he Duke of greyt renown,
And men of holy kyrke dynggus down
Wher he myght hom mete.
Masse ne matens wold he non here
Nor no prechyng of no frere,
That dar I heyly hette;
Erly and late, lowde and styll,
He wold wyrke is fadur wyll
Wher he stod or sete.
Hontyng lufde he aldur best,
Parke, wodd and wylde forest,
Bothe be weyus and strete.
He went to honte apon a day,
He see a nonry be tho way
And thedur con he ryde;
Tho pryorys and hur covent
With presescion ageyn hym went
Full hastely that tyde;
Thei wer full ferd of his body,
For he and is men bothe leyn hom by Tho sothe why schuld y hyde?
And sythyn he spard hom in hor kyrke
And brend hom up, thus con he werke;
Then went his name full wyde.
223
All that ever on Cryst con lefe,
Yong and old, he con hom greve
In all that he myght doo:
Meydyns maryage wolde he spyll
And take wyffus ageyn hor wyll,
And sley hor husbondus too,
And make frerus to leype at kraggus
And parsons for to heng on knaggus,
And odur prestys sloo;
To bren armettys was is dyssyre,
A powre wedow to seyt on fyre,
And werke hom mykyll woo.
A nolde erle of that cuntré
Unto tho Duke then rydys hee
And seyd, 'Syr, why dose thu soo?
We howpe thu come never of Cryston stryn,
Bot art sum fendys son, we weyn,
That werkus hus this woo.
Thu dose never gud, bot ey tho ylle We hope thu be full syb tho deyll.'
Syr Gowther wex then throo;
Hee seyd, 'Syr, and thu ly on mee,
Hongud and drawon schall thu bee
And never qwycke heythyn goo.'
He gard to putte tho erle in hold
And to his modur castyll he wold
As fast as he myght ryde;
He seyd, 'Dame, tell me in hye,
Who was my fadur, withowt lye,
Or this schall thoro the glyde';
He sette his fachon to hur hart:
'Have done, yf thu lufe thi qwart!'
Ho onswarde hym that tyde 'My lord,' scho seyd, 'that dyed last.'
'Y hope,' he seyd, 'thou lyus full fast';
Tho teyrus he lett don glyde.
'Son, sython y schall tho sothe say:
In owre orcharde apon a day
224
A fende gat the thare,
As lyke my lorde as he myght be,
Undurneyth a cheston tre';
Then weppyd thei bothe full sare.
'Go schryfe the, modur, and do tho best,
For y wyll to Rome or that y rest
To lerne anodur lare.'
This thoght come on hym sodenly:
'Lorde, mercy!' con he cry
To God that Maré bare,
To save hym fro is fadur tho fynde;
He preyd to God and Maré hynde,
That most is of posté,
To bryng is sowle to tho blys
That He boght to all His
Apon tho Rode tre.
Sythyn he went hym hom ageyn
And seyd to tho erle, withowt leyn,
Tho sothe tale tolde thu mee;
Y wyll to Rome to tho apostyll,
That he mey schryfe me and asoyll;
Kepe thu my castyll free.'
This old erle laft he theyr
For to be is stydfast heyre,
Syr Gwother forthe con glyde;
Toward Rome he radly ranne,
Wold he nowdur hors ne man
With hym to ren ne ryde;
His fauchon con he with hym take,
He laft hit not for weyle ne wrake,
Hyt hong ei be his syde.
Toward Rome cety con hee seche;
Or he come to tho Powpe speche
Full long he con abyde.
As sone has he the Pope con see,
He knelys adown apon is kne
And heylst hym full sone;
He preyd hym with mylde devocyon
Bothe of schryfte and absolyscion;
225
He granttyd hym is bone.
'Whethon art thu and of what cuntré?'
'Duke of Estryke, lorde,' quod hee,
'Be tru God in trone;
Ther was y geyton with a feynde
And borne of a Duches hende;
My fadur has frenchypus fone.'
'Y wyll gladly, be my fey!
Art thou Crystond?' He seyd, 'Yey,
My name it is Gwother;
Now y lowve God.' 'Thu art commun hedur,
For ellus y most a traveld thedur
Apon the for to weyre,
For thu hast Holy Kyrke destryed.'
'Nay, holy fadur, be thu noght agrevyd,
Y schall the truly swere
At thi byddyng beyn to be,
And hald tho penans that thu leys to me,
And never Cryston deyre.'
'Lye down thi fachon then the fro;
Thou schallt be screvon or y goo,
And asoylyd or y blyn.'
'Nay, holy fadur,' seyd Gwother,
'This bous me nedus with mee beyr,
My frendys ar full thyn.'
'Wherser thu travellys, be northe or soth,
Thu eyt no meyt bot that thu revus of howndus mothe
Cum thy body within;
Ne no worde speke for evyll ne gud,
Or thu reyde tokyn have fro God,
That forgyfyn is thi syn.'
He knelyd down befor tho Pope stole,
And solemly he con hym asoyle,
Tho sarten sothe to sey.
Meyte in Rome gatte he non
Bot of a dog mothe a bon,
And wyghttly went is wey;
He went owt of that ceté
Into anodur far cuntré,
226
Tho testamentys thus thei sey;
He seyt hym down undur a hyll,
A greyhownde broght hym meyt untyll
Or evon yche a dey.
Thre neythtys ther he ley:
Tho grwhownd ylke a dey
A whyte lofe he hym broghht;
On tho fort day come hym non,
Up he start and forthe con gon,
And lovyd God in his thoght.
Besyde ther was a casstell,
Therein an emperowr con dwell,
And thedurwarde he soghht;
He seyt hym down withowt the yate
And durst not entur in ther atte,
Thof he wer well wroght.
Tho weytus blu apon tho wall,
Knyghttus geydert into tho hall,
Tho lord buskyd to his saytte;
Syr Gwother up and in con gwon,
At tho dor uschear fond he non,
Ne porter at tho yatte,
Bot gwosse prystely thoro tho pres,
Unto tho hye bord he chesse,
Ther undur he made is seytt.
Tho styward come with yarde in honde,
To geyt hym thethyn fast con he fonde
And throly hym con threyt
To beyt hym, bot he wende awey.
'What is that?' tho Emperour con sey.
'My lord,' he seyd, 'a mon,
And that tho feyryst that ever y sye;
Cum loke on hym, it is no lye,'
And thedur wyghtly he wan.
Won word of hym he myght not geyt;
Thei lette hym sytt and gafe hym meyt.
'Full lytyll gud he can,
And yett mey happon thoro sum chans
That it wer gyffon hym in penans,'
227
Tho lord thus onsward than.
When tho Emperowr was seyt and sarvyd
And knyghttus had is breyd karvyd,
He sent tho dompmon parte;
He lette hit stond and wold ryght non.
Ther come a spanyell with a bon,
In his mothe he hit bare,
Syr Gwother hit fro hym droghhe,
And gredely on hit he gnofe,
He wold nowdur curlu ne tartte.
Boddely sustynans wold he non
Bot what so he fro tho howndus wan,
If it wer gnaffyd or mard.
Tho Emperowre and tho Emperrys
And knyghttys and ladys at tho des
Seyt and hym behelld;
Thei gaffe tho hondus meyt ynoghhe,
Tho dompe Duke to hom he droghhe,
That was is best beld.
Among tho howndys thus was he fed,
At evon to a lytyll chambur led
And hyllyd undur teld;
At none come into tho hall,
Hob hor fole thei con hym call;
To God he hym con yelde.
But now this ylke Emperowre
Had a doghtur whyte as flowre,
Was too soo dompe as hee;
Scho wold have spokyn and myght noght.
That meydon was worthely wroght,
Bothe feyr, curteys and free.
A messynger come apon a dey,
Tyll her fadur con he sey,
'My lord wele gretys the;
Tho Sawdyn, that is of mykyll myght
Wyll wer apon the dey and nyghtt
And bren thi bowrus free,
And sley thi men bot thu hym sende
228
Thi doghttur that is so feyr and heynde,
That he mey hur wedde.'
Tho Emperowr seyd, 'Y have bot won,
And that is dompe as any ston,
Feyrur thar non be feyd;
And y wyll not, be Cryst wonde,
Gyffe hor to no hethon hownde,
Then wer my bale bredde.
Yet mey God thoro Is myght
Ageyn to geyt hur spech ryght.'
Tho messynger ageyn hym spedde
To tho Sadyn and told hym soo.
Then wakynd ey more wo and wo,
He toke is oste and come nere.
Tho Emperowr, doghtty undur schyld,
With anodur kepped hym in tho fyld,
Eydur had batell sere.
Syr Gwother went to a chambur smart,
And preyd to God in his hart
On Rode that boghtt Hym dere,
Schuld sende hym armur, schyld and speyr,
And hors to helpe is lord in weyr
That wyll susstand hym thare.
He had no ner is preyr made,
Bot hors and armur bothe he hade,
Stode at his chambur dor;
His armur, is sted was blacke color;
He leypus on hors, that stythe in stowr,
That stalworthe was and store;
His scheld apon his schuldur hong,
He toke his speyre was large and long
And spard nodur myre ne more;
Forthe at tho yatus on hors he went,
Non hym knew bot that meydyn gent,
And aftur hur fadur he fore.
Tho Emperour had a batell kene,
Tho Sawden anodur, withowt wene,
Assemuld, as was hor kast;
Bot fro Syr Gwother comun were,
229
Mony a crone con he stere
And hew apon full fast;
He gard stedus for to stakur
And knyghttus hartys for to flakur
When blod and brenus con brast;
And mony a heython hed of smott,
And owt of hor sadyls, wylle y wott,
Thei tombull at tho last.
He putte tho Sawden to tho flyghth
And made tho chasse to it was nyghth,
And sluye tho Sarsyns kene;
Sython rode before tho Emperowr.
Non hym knew bot that bryghtt in bowr,
Tho dompe meydon schene.
To chambur he went, dysharnest hym sone,
His hors, is armur awey wer done,
He ne wyst wher hit myght bene.
In hall he fond his lorde at meyt;
He seytt hym down and made is seytt
Too small raches betwene.
Tho meydon toke too gruhowndus fyn
And waschyd hor mowthus cleyn with wyn
And putte a lofe in tho ton;
And in tho todur flesch full gud;
He raft bothe owt with eyggur mode,
That doghty of body and bon.
He seytt, made hym wyll at es,
Sythyn to chambur con he ches,
In that worthely won.
On tho morne cum a messengere
Fro tho Sawdyn with store chere,
To tho Emperowr sone he come;
He seyd: 'Syr, y bryng yow a lettur:
My lord is commun, wyll take hym bettur,
Yesturdey ye slo his men;
Todey he is commun into tho feyld
With knyghtys that beyrus speyr and schyld,
Thowsandus mo then ten;
On the he will avenied be.'
230
'Hors and armour,' than said he,
'Hastly had we thenne.'
God sende Syr Gwother thro Is myghth
A reyd hors and armur bryght,
He fowlyd thro frythe and fen.
When bothe batels wer areyd,
Truly, as tho romandys seyd,
Syr Gwother rode betwene;
Mony a sturdy gard he stombull,
Toppe over teyle hor horssus to tombull,
For to wytte withowt wene;
He hewde insondur helme and schelde,
He feld tho baner in tho feld
That schon so bryght and schene;
He leyd apon tho Sarsyns blake
And gard hor basnettus in too crake;
He kyd that he was kene.
'A, Lord God!' seyd tho Emperowre,
'What knyght is yondur so styffe in stowr
And all areyd in red,
Bothe his armur and his sted,
Mony a hethon he gars to bled
And dynggus hom to tho deyd,
And hedur come to helpe me?
Anodur in blacke yesturdey had we
That styrd hym wyll in this styd,
Dyscomfytt the Sawden and mony a Sarsyn;
So wyll yondur do, as y wene,
His dyntys ar heyve as leyde;
His fochon is full styffe of stele Loke, he warus his dyntus full wele,
And wastus of hom never won.'
Tho Emperowr pryckus into tho pres,
Tho doghtty knyght with hym he ches,
And byrkons hom flesche and bon.
Tho Sawdyn to a forest fled,
And his ost with hym he led
That laft wer onslon.
Syr Gwother turnyd is brydyll bryght
231
And rode befor is lorde full ryghtt,
To chambur then he hym cheys.
When his armur of wer don,
His hors and hit away wer son,
That he wyst not whare.
When he come into tho hall,
He fond tho Emperour and is men all
To meyt was gwon full yare;
Among tho howndus down he hym seytt,
Tho meydon forthe tho greyhondus feytt,
And leytt as noghtt ware;
Fedde Hob tho fole, for sothe to sey
Lyke as sche dyd tho forme dey;
To chambur sython con fare.
Tho Emperour thonkud God of hevun,
That schope tho nyght and tho deyus seyvun,
That he had soo sped;
Dyscomfyd tho Sawdyn thwys,
And slen is men most of prys,
Save thos that with hym fled.
'Anturus knyghtus come us too,
Aydur dey won of thoo,
Y ne wyst wher thei wer bred;
Tho ton in reyd, tho todur in blacke Had eydur of hom byn to lacke
Full evyll we had ben steyd.'
They pypud and trompud in tho hall,
Knyghtus and ladys dancyd all
Befor that mynstralsy;
Syr Gwother in his chambur ley,
He lyst nowdur dance ne pley,
For he was full wery,
Bryssud for strokus that he had laghtth
When he in tho batell faghtth,
Amonghe that carefull cry.
He had no thoght bot of is syn,
And how he myght is soule wyn
To tho blys that God con hym by.
232
Thes lordys to bed con hom bown,
And knyghttys and ladys of renown,
Thus this romans told.
On tho morne come a messynger
And seyd to tho Emperour, 'Now is wer,
Thi care mey be full cold;
My lord is comun with his powyr,
Bot yf thu gyff hym thi doghttur dere
He wyll hampur the in hold,
And byrkon the bothe blod and bon,
And leyve on lyfe noght won
Off all thi barons bold.'
'Y count hym noght,' quod tho Emperour;
'Y schall gare sembull as styff in stour,
And meyt hym yf y mey.'
Tho doghtty men that to hym dyd long
Anon wer armyd, old and yong,
Be undur of tho dey.
Thei leype on hors, toke schyld and speyr,
Then tho gud knyght Gwotheyr
To God in hart con prey,
Schulde sende hym hors and armur tyte;
Sone he had bothe, mylke whyte,
And rod aftur in gud arey.
Hys to commyngus tho dompe meydon had sene,
And to tho thryd went with wene,
No mon hit knew bot God,
For he fard nodur with brag ne bost,
Bot preystely pryckys aftur tho ost,
And foloud on hor trowd.
Tho Emperour was in tho voward,
And Gowther rode befor is lord,
Of knyghttys was he odde.
Tho berons wer to tho dethe dongon
And baners bryght in sladus slongon,
With strokus greyt and lowd.
Tho Sawdyn bare in sabull blacke,
Three lyons rampand, withowt lacke,
That all of silver schon;
233
Won was corvon with golys redde,
Anodur with gold in that steyd,
Tho thryde with aser, y wene;
And his helmyt full rychely frett,
With charbuckolus stonus suryly sett
And dyamondus betwene;
And his batell wele areyd,
And his baner brodly dyspleyd;
Sone aftur tyde hom tene.
Tho gud knyght, Syr Gowtheyr,
He styrd hym styfly in his geyr,
Ther levyd non doghttear, y wene;
Ylke a dyntte that he smotte
Throowt steyll helmus it boott,
He felld bothe hors and mon,
And made hom tombull to tho gronde;
Tho fote men on tho feld con stonde
And then ward radly ranne.
Tho Sawdyn for tho Emperourus doghttur
Gard Cryston and hethon to dye in slaghttur:
That tyme hym burd wele ban.
To whyle Syr Gwother freschely faghtte
Mony a doghtté hors is deythe ther kaghtte,
That he myghtte over reche;
All that he with his fawchon hytte
Thei fell to tho ground and ross not yette,
Nor lokyd aftur no leyche.
Bot he wold not for yre ne tene
No worde speyke, withowt wene,
For dowtte of Godus wreke;
If all he hongurt, noght he dyd eytte
Bot what he myght fro tho howndus geyt;
He dyd as tho Pwope con hym teche.
Syr Gwother, that stythe in stowre,
Rydys ey with tho Emperour
And weyrus hym fro wothe;
Ther was no Sarsyn so mykull of strenthe,
That durst come within is speyre lenthe,
So doghttey wer thei bothe.
234
With his fachon large and long
Syche dyntus on them he dong
Hor lyfus myghtte thei lothe;
All that ever abode that becur
Of hor deythus meghtt be secur,
He styrd his hondus so rathe.
That dey he tent noght bot is fyght;
Tho Emperour faght with all his myght,
Bot radly was he takon,
And with tho Sawdyn awey was led;
Tho dompe Duke gard hym ley a wed,
Stroke of his hed anon,
Rescowyd is lord, broght hym ageyn,
Lovyd be God in hart was ful feyn,
That formod bothe blod and bon.
Ther come a Sarsyn with a speyre,
Thro tho scholdur smott Gotheyr.
Then made the dompe meydon mon;
For sorro fell owt of hur toure,
Tho doghtur of tho Emperour,
To whyte withowt wene.
A doghtty sqwyer in hur bare;
Of all too deyus hoo styrd no mare
Then ho deyd had ben.
Tho lord come hom, to meyt was seytt,
And tho doghtty knyght, withowt leytt,
That had in tho batell byn,
To chambur he went, dyd of is geyre,
This gud knyght Syr Gwothere,
Then myssyd he that meydon schene.
Emong tho howndus is meyt he wan;
Tho Emperour was a drury man
For his doghttur gent;
He gard erlys and barons go to Rome
Aftur tho Pope, and he come sone
To hur enterment,
And cardynals to tho beryng
To assoyle that swett thyng.
Syche grace God hur sentt
235
That scho raxeld hur and rase,
And spake wordus that wyse was
To Syr Gwother, varement.
Ho seyd, 'My lord of heyvon gretys the well,
And forgyffeus the thi syn yche a dell,
And grantys the tho blys;
And byddus the speyke on hardely,
Eyte and drynke and make mery;
Thu schallt be won of His.'
Scho seyd to hur fadur, 'This is he
That faght for yow deys thre
In strong batell, ywys.'
Tho Pope had schryvon Syr Gother He lovyd God and Maré ther And radly hym con kys,
And seyd, 'Now art thu Goddus chyld;
The thar not dowt tho warlocke wyld,
Ther waryd mot he bee.'
Thro tho Pope and tho Emperour asent
Ther he weyd that meydyn gent,
That curtesse was and fre.
And scho a lady gud and feyr,
Of all hur fadur londus eyr;
Beyttur thurte non bee.
Tho Pope toke his leyfe to weynde,
With tham he laft his blessyng,
Ageyn to Rome went hee.
When this mangeyre was broght to ende,
Syr Gwother con to Estryke wende
And gaff tho old erle all;
Made hym Duke of that cuntré,
And lett hym wed his modur fre,
That ladé gent and small;
And ther he made an abbey
And gaff therto rent for ey,
'And here lye y schall';
And putte therin monkus blake
To rede and syng for Godys sake,
And closyd hit with gud wall.
236
All yf tho Pope had hym schryvyn
And God is synnus clene forgevon,
Yett was his hart full sare
That ever he schuld so yll wyrke
To bren tho nunnus in hor kyrke,
And made hor plasse so bare.
For hom gard he make that abbey
And a covent therin for ey
That mekull cowde of lare,
For them unto tho wordus end
For hor soulus that he had brend
And all that Cryston ware.
And then he went hym hom ageyn,
And be that he come in Allmeyn
His fadur tho Emperour was deyd,
And he lord and emperowr,
Of all Cryston knyghttus tho flowre,
And with tho Sarsyns dredde.
What mon so bydus hym for Godys loffe doo
He was ey redy bown thertoo,
And stod pore folke in styd,
And ryche men in hor ryght,
And halpe holy kyrke in all is myght;
Thus toke he bettur reyd.
Furst he reynod mony a yere,
An emperour of greyt power,
And whysyle con he wake;
And when he dyed, tho sothe to sey,
Was beryd at tho same abbey
That hymselfe gart make;
And he is a varré corsent parfett,
And with Cryston pepull wele belovyd;
God hase done for his sake
Myrrakull, for he has hym hold;
Ther he lyse in schryne of gold
That suffurd for Goddus sake.
Who so sechys Hym with hart fre,
Of hor bale bote mey bee,
237
For so God hase hym hyght;
Thes wordus of hym thar no mon wast,
For he is inspyryd with tho Holy Gost,
That was tho cursod knyght;
For he garus tho blynd to see
And tho dompe to speyke, pardé,
And makus tho crokyd ryght,
And gyffus to tho mad hor wytte,
And mony odur meracullus yette,
Thoro tho grace of God allmyght.
Thus Syr Gwother coverys is care,
That fyrst was ryche and sython bare,
And effte was ryche ageyn,
And geyton with a felteryd feynd;
Grace he had to make that eynd
That God was of hym feyn.
This is wreton in parchemeyn,
A story bothe gud and fyn
Owt off a law of Breyteyn.
Jesu Cryst, Goddys son,
Gyff us myght with Hym to won,
That Lord that is most of meyn. Amen
~ Anonymous,
94:Athelston
Lord that is off myghtys most,
Fadyr and Sone and Holy Gost,
Bryng us out of synne
And lene us grace so for to wyrke
To love bothe God and Holy Kyrke
That we may hevene wynne.
Lystnes, lordyngys, that ben hende,
Of falsnesse, hou it wil ende
A man that ledes hym therin.
Of foure weddyd bretheryn I wole yow tell
That wolden yn Yngelond go dwel,
That sybbe were nought of kyn.
And all foure messangeres they were,
That wolden yn Yngelond lettrys bere,
As it wes here kynde.
By a forest gan they mete
With a cros, stood in a strete
Be leff undyr a lynde,
And, as the story telles me,
Ylke man was of dyvers cuntrie
In book iwreten we fynde —
For love of here metyng thare,
They swoor hem weddyd bretheryn for evermare,
In trewthe trewely dede hem bynde.
The eldeste of hem ylkon,
He was hyght Athelston,
The kyngys cosyn dere;
He was of the kyngys blood,
Hys eemes sone, I undyrstood;
Therefore he neyghyd hym nere.
And at the laste, weel and fayr,
The kyng him dyyd withouten ayr.
Thenne was ther non hys pere
But Athelston, hys eemes sone;
To make hym kyng wolde they nought schone,
To corowne hym with gold so clere.
58
Now was he kyng semely to se:
He sendes afftyr his bretheryn thre
And gaff hem here warysoun.
The eldest brothir he made Eerl of Dovere —
And thus the pore man gan covere —
Lord of tour and toun.
That other brother he made Eerl of Stane —
Egelond was hys name,
A man of gret renoun —
And gaff him tyl hys weddyd wyff
Hys owne sustyr, Dame Edyff,
With gret devocyoun.
The ferthe brothir was a clerk,
Mekyl he cowde of Goddys werk.
Hys name it was Alryke.
Cauntyrbury was vacant
And fel into that kyngys hand;
He gaff it hym that wyke,
And made hym bysschop of that stede,
That noble clerk, on book cowde rede —
In the world was non hym lyche.
Thus avaunsyd he hys brother thorwgh Goddys gras,
And Athelston hymselven was
A good kyng and a ryche.
And he that was Eerl of Stane —
Sere Egeland was hys name —
Was trewe, as ye schal here.
Thorwgh the myght off Goddys gras,
He gat upon the countas
Twoo knave-chyldren dere.
That on was fyfftene wyntyr old,
That other thryttene, as men me told:
In the world was non here pere —
Also whyt so lylye-flour,
Red as rose off here colour,
As bryght as blosme on brere.
Bothe the Eerl and hys wyff,
The kyng hem lovede as hys lyff,
And here sones twoo;
59
And offtensythe he gan hem calle
Bothe to boure and to halle,
To counsayl whenne they scholde goo.
Therat Sere Wymound hadde gret envye,
That Eerle of Dovere, wyttyrlye.
In herte he was ful woo.
He thoughte al for here sake
False lesyngys on hem to make,
To don hem brenne and sloo.
And thanne Sere Wymound hym bethoughte:
'Here love thus endure may noughte;
Thorwgh wurd oure werk may sprynge.'
He bad hys men maken hem yare;
Unto Londone wolde he fare
To speke with the kynge.
Whenne that he to Londone come,
He mette with the kyng ful sone.
He sayde, 'Welcome, my derelyng.'
The kyng hym fraynyd seone anon,
By what way he hadde igon,
Withouten ony dwellyng.
'Come thou ought by Cauntyrbury,
There the clerkys syngen mery
Bothe erly and late?
Hou faryth that noble clerk,
That mekyl can on Goddys werk?
Knowest thou ought hys state?
And come thou ought be the Eerl of Stane,
That wurthy lord in hys wane?
Wente thou ought that gate?
Hou fares that noble knyght,
And hys sones fayr and bryght
My sustyr, yiff that thou wate?'
'Sere,' thanne he sayde, 'withouten les,
Be Cauntyrbery my way I ches;
There spak I with that dere.
Ryght weel gretes thee that noble clerk,
That mykyl can of Goddys werk;
In the world is non hys pere.
60
And also be Stane my way I drowgh;
With Egelond I spak inowgh,
And with the countesse so clere.
They fare weel, is nought to layne,
And bothe here sones.' The king was fayne
And in his herte made glad chere.
'Sere kyng,' he saide, 'yiff it be thi wille
To chaumbyr that thou woldest wenden tylle,
Consayl for to here,
I schal thee telle a swete tydande,
There comen nevere non swyche in this lande
Of all this hundryd yere.'
The kyngys herte than was ful woo
With that traytour for to goo;
They wente bothe forth in fere;
And whenne that they were the chaumbyr withinne,
False lesyngys he gan begynne
On hys weddyd brother dere.
'Sere kyng,' he saide, 'woo were me,
Ded that I scholde see thee,
So moot I have my lyff!
For by Hym that al this worl wan,
Thou has makyd me a man,
And iholpe me for to thryff.
For in thy land, sere, is a fals traytour.
He wole doo thee mykyl dyshonour
And brynge thee of lyve.
He wole deposen thee slyly,
Sodaynly than schalt thou dy
By Chrystys woundys fyve!'
Thenne sayde the kyng, 'So moot thou the,
Knowe I that man, and I hym see?
His name thou me telle.'
'Nay,' says that traytour, 'that wole I nought
For al the gold that evere was wrought —
Be masse-book and belle —
But yiff thou me thy trowthe will plyght
That thou schalt nevere bewreye the knyght
That thee the tale schal telle.'
61
Thanne the kyng his hand up raughte,
That false man his trowthe betaughte,
He was a devyl of helle!
'Sere kyng,' he sayde, 'thou madyst me knyght,
And now thou hast thy trowthe me plyght
Oure counsayl for to layne:
Sertaynly, it is non othir
But Egelane, thy weddyd brothir —
He wolde that thou were slayne;
He dos thy sustyr to undyrstand
He wole be kyng of thy lande,
And thus he begynnes here trayne.
He wole thee poysoun ryght slyly;
Sodaynly thanne schalt thou dy,
By Him that suffryd payne.'
Thanne swoor the kyng be Cros and Roode:
'Meete ne drynk schal do me goode
Tyl that he be dede;
Bothe he and hys wyf, hys soones twoo,
Schole they nevere be no moo
In Yngelond on that stede.'
'Nay,' says the traytour, 'so moot I the,
Ded wole I nought my brother se;
But do thy beste rede.'
No lengere there then wolde he lende;
He takes hys leve, to Dovere gan wende.
God geve hym schame and dede!
Now is that traytour hom iwent.
A messanger was afftyr sent
To speke with the kyng.
I wene he bar his owne name:
He was hoten Athelstane;
He was foundelyng.
The lettrys were imaad fullyche thare,
Unto Stane for to fare
Withouten ony dwellyng,
To fette the eerl and his sones twoo,
And the countasse alsoo,
Dame Edyve, that swete thyng.
62
And in the lettre yit was it tolde,
That the kyng the eerlys sones wolde
Make hem bothe knyght;
And therto his seel he sette.
The messanger wolde nought lette;
The way he rydes ful ryght.
The messanger, the noble man,
Takes hys hors and forth he wan,
And hyes a ful good spede.
The eerl in hys halle he fande;
He took hym the lettre in his hande
Anon he bad hym rede:
'Sere,' he sayde also swythe,
'This lettre oughte to make thee blythe:
Thertoo thou take good hede.
The kyng wole for the cuntas sake
Bothe thy sones knyghtes make —
To London I rede thee spede.
The kyng wole for the cuntas sake
Bothe thy sones knyghtes make,
The blythere thou may be.
Thy fayre wyff with thee thou bryng —
And ther be ryght no lettyng —
That syghte that sche may see.'
Thenne sayde that eerl with herte mylde,
'My wyff goth ryght gret with chylde,
And forthynkes me,
Sche may nought out of chaumbyr wyn,
To speke with non ende of here kyn
Tyl sche delyveryd be.'
But into chaumbyr they gunne wende,
To rede the lettrys before that hende
And tydingys tolde here soone.
Thanne sayde the cuntasse, 'So moot I the,
I wil nought lette tyl I there be,
Tomorwen or it be noone.
To see hem knyghtes, my sones fre,
63
I wole nought lette tyl I there be;
I schal no lengere dwelle.
Cryst foryelde my lord the kyng,
That has grauntyd hem here dubbyng.
Myn herte is gladyd welle.'
The eerl hys men bad make hem yare;
He and hys wyff forth gunne they fare,
To London faste they wente.
At Westemynstyr was the kyngys wone;
There they mette with Athelstone,
That afftyr hem hadde sente.
The goode eerl soone was hent
And feteryd faste, verrayment,
And hys sones twoo.
Ful lowde the countasse gan to crye,
And sayde, 'Goode brothir, mercy!
Why wole ye us sloo?
What have we ayens yow done,
That ye wole have us ded so soone?
Me thynkith ye arn ourn foo.'
The kyng as wood ferde in that stede;
He garte hys sustyr to presoun lede —
In herte he was ful woo.
Thenne a squyer, was the countasses frende,
To the qwene he gan wende,
And tydyngys tolde here soone.
Gerlondes of chyryes off sche caste,
Into the halle sche come at the laste,
Longe or it were noone.
'Sere kyng, I am before thee come
With a child, doughtyr or a sone.
Graunte me my bone,
My brothir and sustyr that I may borwe
Tyl the nexte day at morwe,
Out of here paynys stronge;
That we mowe wete by comoun sent
In the playne parlement.'
'Dame,' he saide, 'goo fro me!
64
Thy bone shall nought igraunted be,
I doo thee to undyrstande.
For, be Hym that weres the corowne of thorn,
They schole be drawen and hangyd tomorn,
Yyff I be kyng of lande!'
And whenne the qwene these wurdes herde,
As sche hadde be beten with yerde,
The teeres sche leet doun falle.
Sertaynly, as I yow telle,
On here bare knees doun she felle,
And prayde yit for hem alle.
'A, dame,' he sayde, 'verrayment
Hast thou broke my comaundement
Abyyd ful dere thou schalle.'
With hys foot — he wolde nought wonde —
He slowgh the chyld ryght in here wombe;
She swownyd amonges hem alle.
Ladyys and maydenys that there were,
The qwene to here chaumbyr bere,
And there was dool inowgh.
Soone withinne a lytyl spase
A knave-chyld iborn ther wase,
As bryght as blosme on bowgh.
He was bothe whyt and red;
Of that dynt was he ded —
His owne fadyr hym slowgh!
Thus may a traytour baret rayse
And make manye men ful evele at ayse,
Hymselff nought afftyr it lowgh.
But yit the qwene, as ye schole here,
Sche callyd upon a messangere,
Bad hym a lettre fonge.
And bad hym wende to Cauntyrbery,
There the clerkys syngen mery
Bothe masse and evensonge.
'This lettre thou the bysschop take,
And praye hym for Goddys sake,
Come borewe hem out off here bande.
He wole doo more for hym, I wene,
65
Thanne for me, though I be qwene —
I doo thee to undyrstande.
An eerldom in Spayne I have of land;
Al I sese into thyn hand,
Trewely, as I thee hyght,
And hundryd besauntys of gold red.
Thou may save hem from the ded,
Yyff that thyn hors be wyght.'
'Madame, brouke weel thy moregeve,
Also longe as thou may leve.
Therto have I no ryght.
But of thy gold and of thy fee,
Cryst in hevene foryelde it thee;
I wole be there tonyght.
Madame, thrytty myles of hard way
I have reden syth it was day.
Ful sore I gan me swynke;
And for to ryde now fyve and twenti thertoo
An hard thyng it were to doo,
Forsothe, ryght as me thynke.
Madame, it is nerhande passyd prime,
And me behoves al for to dyne,
Bothe wyn and ale to drynke.
Whenne I have dynyd, thenne wole I fare.
God may covere hem of here care,
Or that I slepe a wynke.'
Whenne he hadde dynyd, he wente his way,
Also faste as that he may,
He rod be Charynge-cross
And entryd into Flete-strete
And sithen thorwgh Londone, I yow hete,
Upon a noble hors.
The messanger, that noble man,
On Loundone-brygge sone he wan —
For his travayle he hadde no los —
From Stone into Steppyngebourne,
Forsothe, his way nolde he nought tourne;
Sparyd he nought for myre ne mos.
66
And thus hys way wendes he
Fro Osprynge to the Blee.
Thenne myghte he see the toun
Of Cauntyrbery, that noble wyke,
Therin lay that bysschop ryke,
That lord of gret renoun.
And whenne they runggen undernbelle,
He rod in Londone, as I yow telle:
He was non er redy;
And yit to Cauntyrbery he wan,
Longe or evensong began;
He rod mylys fyffty.
The messanger nothing abod;
Into the palays forth he rod,
There that the bysschop was inne.
Ryght welcome was the messanger,
That was come from the qwene so cleer,
Was of so noble kynne.
He took hym a lettre ful good speed
And saide, 'Sere bysschop, have this and reed,'
And bad hym come with hym.
Or he the lettre hadde halff iredde,
For dool, hym thoughte hys herte bledde;
The teeres fyl ovyr hys chyn.
The bysschop bad sadele hys palfray:
'Also faste as thay may,
Bydde my men make hem yare;
And wendes before,' the bysschop dede say,
'To my maneres in the way;
For nothyng that ye spare,
And loke at ylke fyve mylys ende
A fresch hors that I fynde,
Schod and nothing bare;
Blythe schal I nevere be,
Tyl I my weddyd brother see,
To kevere hym out of care.'
On nyne palfrays the bysschop sprong,
Ar it was day, from evensong —
67
In romaunce as we rede.
Sertaynly, as I yow telle,
On Londone-brygge ded doun felle
The messangeres stede.
'Allas,' he sayde, 'that I was born!
Now is my goode hors forlorn,
Was good at ylke a nede;
Yistyrday upon the grounde,
He was wurth an hundryd pounde,
Ony kyng to lede.'
Thenne bespak the erchebysschop.
Oure gostly fadyr undyr God,
Unto the messangere:
'Lat be thy menyng of thy stede,
And thynk upon oure mykyl nede,
The whylys that we ben here;
For yiff that I may my brother borwe
And bryngen hym out off mekyl sorwe,
Thou may make glad chere;
And thy warysoun I schal thee geve,
And God have grauntyd thee to leve
Unto an hundryd yere.'
The bysschop thenne nought ne bod:
He took hys hors, and forth he rod
Into Westemynstyr so lyght;
The messanger on his foot alsoo:
With the bysschop come no moo,
Nether squyer ne knyght.
Upon the morwen the kyng aros,
And takes the way, to the kyrke he gos,
As man of mekyl myght.
With hym wente bothe preest and clerk,
That mykyl cowde of Goddys werk,
To praye God for the ryght.
Whenne that he to the kyrke com;
Tofore the Rode he knelyd anon,
And on hys knees he felle:
'God, that syt in Trynyt鼯nobr>
A bone that thou graunte me,
68
Lord, as Thou harewyd helle —
Gyltless men yiff thay be,
That are in my presoun free,
Forcursyd there to yelle,
Of the gylt and thay be clene,
Leve it moot on hem be sene,
That garte hem there to dwelle.'
And whenne he hadde maad his prayer,
He lokyd up into the qweer;
The erchebysschop sawgh he stande.
He was forwondryd of that caas,
And to hym he wente apas,
And took hym be the hande.
'Welcome,' he sayde, 'thou erchebysschop,
Oure gostly fadyr undyr God.'
He swoor be God levande,
'Weddyd brother, weel moot thou spede,
For I hadde nevere so mekyl nede,
Sith I took cros on hande.
Goode weddyd brother, now turne thy rede;
Doo nought thyn owne blood to dede
But yiff it wurthy were.
For Hym that weres the corowne of thorn,
Lat me borwe hem tyl tomorn,
That we mowe enquere,
And weten alle be comoun asent
In the playne parlement
Who is wurthy be schent.
And, but yiff ye wole graunte my bone,
It schal us rewe bothe or none,
Be God that alle thyng lent.'
Thanne the kyng wax wrothe as wynde,
A wodere man myghte no man fynde
Than he began to bee:
He swoor othis be sunne and mone:
'They scholen be drawen and hongyd or none —
With eyen thou schalt see!
Lay doun thy cros and thy staff,
Thy mytyr and thy ryng that I thee gaff;
69
Out of my land thou flee!
Hyghe thee faste out of my syght!
Wher I thee mete, thy deth is dyght;
Non othir then schal it bee!'
Thenne bespak that erchebysschop,
Oure gostly fadyr undyr God,
Smertly to the kyng:
'Weel I wot that thou me gaff
Bothe the cros and the staff,
The mytyr and eke the ryng;
My bysschopryche thou reves me,
And Crystyndom forbede I thee!
Preest schal ther non syngge;
Neyther maydynchyld ne knave
Crystyndom schal ther non have;
To care I schal thee brynge.
I schal gare crye thorwgh ylke a toun
That kyrkys schole be broken doun
And stoken agayn with thorn.
And thou shalt lygge in an old dyke,
As it were an heretyke,
Allas that thou were born!
Yiff thou be ded, that I may see,
Assoylyd schalt thou nevere bee;
Thanne is thy soule in sorwe.
And I schal wende in uncouthe lond,
And gete me stronge men of hond;
My brothir yit schal I borwe.
I schal brynge upon thy lond
Hungyr and thyrst ful strong,
Cold, drougthe, and sorwe;
I schal nought leve on thy lond
Wurth the gloves on thy hond
To begge ne to borwe.'
The bysschop has his leve tan.
By that his men were comen ylkan:
They sayden, 'Sere, have good day.'
He entryd into Flete-strete;
70
With lordys of Yngelond gan he mete
Upon a noble aray.
On here knees they kneleden adoun,
And prayden hym of hys benysoun,
He nykkyd hem with nay.
Neyther of cros neyther of ryng
Hadde they non kyns wetyng;
And thanne a knyght gan say.
A knyght thanne spak with mylde voys:
'Sere, where is thy ryng? Where is thy croys?
Is it fro thee tan?'
Thanne he sayde, 'Youre cursyd kyng
Hath me refft of al my thyng,
And of al my worldly wan;
And I have entyrdytyd Yngelond:
Ther schal no preest synge Masse with hond,
Chyld schal be crystenyd non,
But yiff he graunte me that knyght,
His wyff and chyldryn fayr and bryght:
He wolde with wrong hem slon.'
The knyght sayde, 'Bysschop, turne agayn;
Of thy body we are ful fayn;
Thy brothir yit schole we borwe.
And, but he graunte us oure bone,
Hys presoun schal be broken soone,
Hymselff to mekyl sorwe.
We schole drawe doun both halle and boures,
Bothe hys castelles and hys toures,
They schole lygge lowe and holewe.
Though he be kyng and were the corown,
We scholen hym sette in a deep dunjoun:
Oure Crystyndom we wole folewe.'
Thanne, as they spoken of this thyng,
Ther comen twoo knyghtes from the kyng,
And sayden, 'Bysschop, abyde,
And have thy cros and thy ryng,
And welcome whyl that thou wylt lyng,
It is nought for to hyde.
Here he grauntys thee the knyght,
71
Hys wyff and chyldryn fayr and bryght;
Again I rede thou ryde.
He prayes thee pur charyt鼯nobr>
That he myghte asoylyd be,
And Yngelond long and wyde.'
Hereof the bysschop was ful fayn,
And turnys hys brydyl and wendes agayn —
Barouns gunne with hym ryde —
Unto the Brokene-cros of ston;
Thedyr com the kyng ful soone anon,
And there he gan abyde.
Upon hys knees he knelyd adoun,
And prayde the bysschop of benysoun,
And he gaff hym that tyde.
With holy watyr and orysoun,
He asoylyd the kyng that weryd the coroun,
And Yngelond long and wyde.
Than sayde the kyng anon ryght:
'Here I graunte thee that knyght,
And hys sones free,
And my sustyr hende in halle.
Thou hast savyd here lyvys alle:
Iblessyd moot thou bee.'
Thenne sayde the bysschop also soone:
'And I schal geven swylke a dome —
With eyen that thou schalt see!
Yiff thay be gylty off that dede,
Sorrere the doome thay may drede,
Thanne schewe here schame to me.'
Whanne the bysschop hadde sayd soo,
A gret fyr was maad ryght thoo,
In romaunce as we rede —
It was set, that men myghte knawe,
Nyne plowgh-lengthe on rawe,
As red as ony glede.
Thanne sayde the kyng: 'What may this mene?'
'Sere, of gylt and thay be clene,
This doom hem thar nought drede.'
Thanne sayde the good Kyng Athelston:
72
'An hard doome now is this on:
God graunte us alle weel to spede.'
They fetten forth Sere Egelan —
A trewere eerl was ther nan —
Before the fyr so bryght.
From hym they token the rede scarlet,
Bothe hosyn and schoon that weren hym met,
That fel al for a knyght.
Nyne sythe the bysschop halewid the way
That his weddyd brother scholde goo that day,
To praye God for the ryght.
He was unblemeschyd foot and hand;
That sawgh the lordes of the land,
And thankyd God of Hys myght.
They offeryd him with mylde chere
Unto Saint Powlys heyghe awtere,
That mekyl was of myght.
Doun upon hys knees he felle,
And thankyd God that harewede helle
And Hys modyr so bryght.
And yit the bysschop tho gan say:
'Now schal the chyldryn gon the way
That the fadyr yede.'
Fro hem they tooke the rede scarlete,
The hosen and schoon that weren hem mete,
And al here worldly wede.
The fyr was bothe hydous and rede,
The chyldryn swownyd as they were ded;
The bysschop tyl hem yede;
With careful herte on hem gan look;
Be hys hand he hem up took:
'Chyldryn, have ye no drede.'
Thanne the chyldryn stood and lowgh:
'Sere, the fyr is cold inowgh.'
Thorwghout they wente apase.
They weren unblemeschyd foot and hand:
That sawgh the lordys of the land,
And thankyd God of His grace.
73
They offeryd hem with mylde chere
To Seynt Poulys hyghe awtere
This myracle schewyd was there.
And yit the bysschop efft gan say:
'Now schal the countasse goo the way
There that the chyldryn were.'
They fetten forth the lady mylde;
Sche was ful gret igon with chylde
In romaunce as we rede —
Before the fyr whan that sche come,
To Jesu Cryst he prayde a bone,
That leet His woundys blede:
'Now, God lat nevere the kyngys foo
Quyk out of the fyr goo.'
Therof hadde sche no drede.
Whenne sche hadde maad here prayer,
Sche was brought before the feer,
That brennyd bothe fayr and lyght.
Sche wente fro the lengthe into the thrydde;
Stylle sche stood the fyr amydde,
And callyd it merye and bryght.
Hard schourys thenne took here stronge
Bothe in bak and eke in wombe;
And sithen it fell at syght.
Whenne that here paynys slakyd was,
And sche hadde passyd that hydous pas,
Here nose barst on bloode.
Sche was unblemeschyd foot and hand:
That sawgh the lordys of the land,
And thankyd God on Rode.
They comaundyd men here away to drawe,
As it was the landys lawe;
And ladyys thanne tyl here yode.
She knelyd doun upon the ground
And there was born Seynt Edemound:
Iblessed be that foode!
And whanne this chyld iborn was,
It was brought into the plas;
It was bothe hool and sound
74
Bothe the kyng and bysschop free
They crystnyd the chyld, that men myght see,
And callyd it Edemound.
'Halff my land,' he sayde, 'I thee geve,
Also longe as I may leve,
With markys and with pounde;
And al afftyr my dede —
Yngelond to wysse and rede.'
Now iblessyd be that stounde!
Thanne sayde the bysschop to the Kyng:
'Sere, who made this grete lesyng,
And who wroughte al this bale?'
Thanne sayde the kyng, 'So moot I thee,
That schalt thou nevere wete for me,
In burgh neyther in sale;
For I have sworn be Seynt Anne
That I schal nevere bewreye that manne,
That me gan telle that tale.
They arn savyd thorwgh thy red;
Now lat al this be ded,
And kepe this counseyl hale.'
Thenne swoor the bysschop, 'So moot I the,
Now I have power and dignyt鼯nobr>
For to asoyle thee as clene
As thou were hoven off the fount-ston.
Trustly trowe thou therupon,
And holde it for no wene:
I swere bothe be book and belle,
But yiff thou me his name telle,
The ryght doom schal I deme:
Thyselff schalt goo the ryghte way
That thy brother wente today,
Though it thee evele beseme.'
Thenne sayde the kyng, 'So moot I the,
Be schryffte of mouthe telle I it thee;
Therto I am unblyve.
Sertaynly, it is non othir
But Wymound, oure weddyd brother;
He wole nevere thryve.'
75
'Allas,' sayde the bysschop than,
I wende he were the treweste man,
That evere yit levyd on lyve.
And he with this ateynt may bee,
He schal be hongyd on trees three,
And drawen with hors fyve.'
And whenne that the bysschop the sothe hade
That that traytour that lesyng made,
He callyd a messangere,
Bad hym to Dovere that he scholde founde,
For to fette that Eerl Wymounde:
(That traytour has no pere!)
Sey Egelane and hys sones be slawe,
Bothe ihangyd and to-drawe.
(Doo as I thee lere!)
The countasse is in presoun done;
Schal sche nevere out of presoun come,
But yiff it be on bere.'
Now with the messanger was no badde;
He took his hors, as the bysschop radde,
To Dovere tyl that he come.
The eerl in hys halle he fand:
He took hym the lettre in his hand
On hygh, wolde he nought wone:
'Sere Egelane and his sones be slawe,
Bothe ihangyd and to-drawe:
Thou getyst that eerldome.
The countasse is in presoun done;
Schal sche nevere more out come,
Ne see neyther sunne ne mone.'
Thanne that eerl made hym glade,
And thankyd God that lesyng was made:
'It hath gete me this eerldome.'
He sayde, 'Felawe, ryght weel thou bee!
Have here besauntys good plent鼯nobr>
For thyn hedyr-come.'
Thanne the messanger made his mon:
'Sere, of youre goode hors lende me on:
Now graunte me my bone;
76
For yystyrday deyde my nobyl stede,
On youre arende as I yede,
Be the way as I come.'
'Myn hors be fatte and cornfed,
And of thy lyff I am adred.'
That eerl sayde to him than,
'Thanne yiff min hors sholde thee sloo,
My lord the kyng wolde be ful woo
To lese swylk a man.'
The messanger yit he broughte a stede,
On of the beste at ylke a nede
That evere on grounde dede gange,
Sadelyd and brydelyd at the beste.
The messanger was ful preste,
Wyghtly on hym he sprange.
'Sere,' he sayde, 'have good day;
Thou schalt come whan thou may;
I schal make the kyng at hande.'
With sporys faste he strook the stede;
To Gravysende he come good spede,
Is fourty myle to fande.
There the messanger the traytour abood,
And sethyn bothe insame they rod
To Westemynstyr wone.
In the palays there thay lyght;
Into the halle they come ful ryght,
And mette with Athelstone.
He wolde have kyssyd his lord swete.
He sayde: 'Traytour, nought yit! lete!
Be God and be Seynt Jhon!
For thy falsnesse and thy lesyng
I slowgh myn heyr, scholde have ben kyng,
When my lyf hadde ben gon.'
There he denyyd faste the kyng,
That he made nevere that lesyng,
Among hys peres alle.
The bysschop has hym be the hand tan;
Forth insame they are gan
77
Into the wyde halle.
Myghte he nevere with crafft ne gynne,
Gare hym shryven of hys synne,
For nought that myghte befalle.
Thenne sayde the goode Kyng Athelston:
'Lat hym to the fyr gon,
To preve the trewthe with alle.'
Whenne the kyng hadde sayd soo,
A gret fyr was maad thoo,
In romaunce as we rede.
It was set, that men myghten knawe,
Nyne plowgh-lenge on rawe,
As red as ony glede.
Nyne sythis the bysschop halewes the way
That that traytour schole goo that day:
The wers him gan to spede.
He wente fro the lengthe into the thrydde,
And doun he fell the fyr amydde:
Hys eyen wolde hym nought lede.
Than the eerlys chyldryn were war ful smerte,
And wyghtly to the traytour sterte,
And out of the fyr him hade;
And sworen bothe be book and belle:
'Or that thou deye, thou schalt telle
Why thou that lesyng made.'
'Certayn, I can non other red,
Now I wot I am but ded:
I telle yow nothyng gladde —
Certayn, ther was non other wyte:
He lovyd him to mekyl and me to lyte;
Therfore envye I hadde.'
Whenne that traytour so hadde sayde,
Fyve good hors to hym were tayde,
Alle men myghten see with yghe —
They drowen him thorwgh ylke a strete,
And sethyn to the Elmes, I yow hete,
And hongyd him ful hyghe.
Was ther nevere man so hardy,
That durste felle hys false body:
78
This hadde he for hys lye.
Now Jesu, that is Hevene-kyng,
Leve nevere traytour have betere endyng,
But swych dome for to dye.
Explicit
~ Anonymous Olde English,
95:The Avowyng Of Arthur
He that made us on the mulde,
And fair fourmet the folde,
Atte His will, as He wold,
The see and the sande,
Giffe hom joy that will here
Of dughti men and of dere,
Of haldurs that before us were,
That lifd in this londe.
One was Arther the Kinge,
Wythowtun any letting;
Wyth him was mony lordinge
Hardi of honde.
Wice and war ofte thay were,
Bold undur banere,
And wighte weppuns wold were,
And stifly wold stond.
This is no fantum ne no fabull;
Ye wote wele of the Rowun Tabull,
Of prest men and priveabull,
Was holdun in prise:
Chevetan of chivalry,
Kyndenesse and curtesy,
Hunting full warly,
As wayt men and wise.
To the forest thay fare
To hunte atte buk and atte bare,
To the herte and to the hare,
That bredus in the rise.
The King atte Carlele he lay;
The hunter cummys on a day Sayd, 'Sir, ther walkes in my way
A well grim gryse.
'He is a balefull bare Seche on segh I nevyr are:
He hase wroghte me mycull care
And hurte of my howundes,
Slayn hom downe slely
Wyth feghting full furcely.
674
Wasse ther none so hardi
Durste bide in his bandus.
On him spild I my spere
And mycull of my nothir gere.
Ther moue no dintus him dere,
Ne wurche him no wowundes.
He is masly made All offellus that he bade.
Ther is no bulle so brade
That in frith foundes.
'He is hegher thenne a horse,
That uncumly corse;
In fayth, him faylis no force
Quen that he schalle feghte!
And therto, blake as a bere,
Feye folk will he fere:
Ther may no dyntus him dere,
Ne him to dethe dighte.
Quen he quettus his tusshes,
Thenne he betus on the busshes:
All he rives and he russhes,
That the rote is unryghte.
He hase a laythelych luffe:
Quen he castus uppe his stuffe,
Quo durst abide him a buffe,
Iwisse he were wighte.'
He sais, 'In Ingulwode is hee.'
The tother biddus, 'Lette him bee.
We schall that Satnace see,
Giffe that he be thare.'
The King callut on knyghtis thre:
Himselvun wold the fuyrthe be.
He sayd, 'There schalle no mo mené
Wynde to the bore.'
Bothe Kay and Sir Gauan
And Bowdewynne of Bretan,
The hunter and the howundus squayn
Hase yarket hom yare.
The Kinge hase armut him in hie,
And tho thre buirnes hym bie;
675
Now ar thay fawre alle redie,
And furthe conne thay fare.
Unto the forest thay weynde
That was hardy and heynde.
The hunter atte the northe ende
His bugull con he blaw,
Uncoupult kenettis as he couthe;
Witturly thay soghte the southe Raches wyth opon mouthe
Rennyng on a raw
Funde fute of the bore,
Faste folutte to him thore.
Quen that he herd, he hade care;
To the denne conne he draw:
He sloghe hom downe slely
Wyth feghting full fuyrsly;
But witte ye, sirs, witturly,
He stode butte litull awe.
Thay held him fast in his hold;
He brittunt bercelettus bold,
Bothe the yunge and the old,
And rafte hom the rest.
The raches comun rennyng him by,
And bayet him full boldely,
Butte ther was non so hardy
Durste on the fynde fast.
Thenne the hunter sayd, 'Lo, him thare!
Yaw thar, such him no mare!
Now may ye sone to him fare;
Lette see quo dose beste.
Yaw thar, such him nevyr more!
Butte sette my hed opon a store
Butte giffe he flaey yo all fawre,
That griselich geste!'
Thenne the hunter turnes home agayn.
The King callut on Sir Gauan,
On Bawdewin of Bretan,
And on kene Kay.
He sayd, 'Sirs, in your cumpany,
676
Myne avow make I:
Were he nevyr so hardy,
Yone Satenas to say To brittun him and downe bringe,
Wythoute any helpinge,
And I may have my levynge
Hen till tomorne atte day!
And now, sirs, I cummaunde yo
To do as I have done nowe:
Ichone make your avowe.'
Gladdely grawuntutte thay.
Then unsquarut Gauan
And sayd godely agayn,
'I avowe, to Tarne Wathelan,
To wake hit all nyghte.'
'And I avow,' sayd Kaye,
'To ride this forest or daye,
Quoso wernes me the waye,
Hym to dethe dighte.'
Quod Baudewyn, 'To stynte owre strife,
I avow bi my life
Nevyr to be jelus of my wife,
Ne of no birde bryghte;
Nere werne no mon my mete
Quen I gode may gete;
Ne drede my dethe for no threte
Nauthir of king ner knyghte.'
Butte now thay have thayre vowes made,
Thay buskutte hom and furth rade
To hold that thay heghte hade,
Ichone sere way.
The King turnus to the bore;
Gauan, wythoutun any more,
To the tarne con he fore,
To wake hit to day.
Thenne Kay, as I conne roune,
He rode the forest uppe and downe.
Boudewynne turnes to toune
Sum that his gate lay,
And sethun to bed bownus he;
Butte carpe we now of ther othir thre,
677
How thay prevyd hor wedde-fee,
The sothe for to say.
Furst, to carpe of oure Kinge,
Hit is a kyndelich thinge Atte his begynnyng,
Howe he dedde his dede.
Till his houndus con he hold;
The bore, wyth his brode schilde,
Folut hom fast in the filde
And spillutte hom on gode spede.
Then the Kinge con crye,
And carputte of venerie
To make his howundus hardi Hovut on a stede.
Als sone as he come thare,
Agaynus him rebowndet the bare:
He se nevyr no syghte are
So sore gerutte him to drede.
He hade drede and doute
Of him that was stirrun and stowte;
He began to romy and rowte,
And gapes and gones.
Men myghte noghte his cowch kenne
For howundes and for slayn men
That he hade draun to his denne
And brittunt all to bonus.
Thenne his tusshes con he quette,
Opon the Kinge for to sette;
He liftis uppe, wythoutun lette,
Stokkes and stonis.
Wyth wrathe he begynnus to wrote:
He ruskes uppe mony a rote
Wyth tusshes of thre fote,
So grisly he gronus.
Thenne the Kinge spanos his spere
Opon that bore for to bere;
Ther may no dyntus him dere,
So sekir was his schilde.
The grete schafte that was longe
678
All to spildurs hit spronge;
The gode stede that was stronge
Was fallun in the filde.
As the bore had mente,
He gave the King such a dinte,
Or he myghte his bridull hente,
That he myghte evyr hit fele.
His stede was stonet starke ded:
He sturd nevyr owte of that sted.
To Jhesu a bone he bede,
Fro wothes hym weylde.
Thenne the King in his sadul sete,
And wightely wan on his fete.
He prays to Sayn Margarete
Fro wathes him ware;
Did as a dughty knyghte Brayd oute a brand bryghte
And heve his schild opon highte,
For spild was his spere.
Sethun he buskette him yare,
Squithe, wythoutun any mare,
Agaynus the fynde for to fare
That hedoes was of hiere.
So thay cowunturt in the fild:
For all the weppuns that he myghte weld,
The bore brittunt his schild
On brest he conne bere.
There downe knelus he
And prayus till Him that was so fre:
'Send me the victoré!
This Satanas me sekes.'
All wroth wex that sqwyne,
Blu, and brayd uppe his bryne;
As kylne other kechine,
Thus rudely he rekes.
The Kynge myghte him noghte see,
Butte lenyt hym doune bi a tree,
So nyghe discumford was hee
For smelle other smekis.
And as he neghet bi a noke,
679
The King sturenly him stroke,
That both his brees con blake;
His maistry he mekes.
Thus his maistry mekes he
Wyth dyntus that werun dughté.
Were he nevyr so hardé,1
Thus bidus that brothe.
The Kinge, wyth a nobull brande,
He mette the bore comande:
On his squrd, till his hande,
He rennes full rathe.
He bare him inne atte the throte:
He hade no myrth of that mote He began to dotur and dote
Os he hade keghet scathe.
Wyth sit siles he adowne.
To brittun him the King was bowne,
And sundurt in that sesun
His brode schildus bothe.
The King couthe of venery:
Colurt him full kyndely.
The hed of that hardy
He sette on a stake.
Sethun brittuns he the best
As venesun in forest;
Bothe the thonge and lees
He hongus on a noke.
There downe knelys hee
That loves hur that is free;
Sayd, 'This socur thou hase send me
For thi Sune sake!'
If he were in a dale depe,
He hade no knyghte him to kepe.
Forwerré, slidus he on slepe:
No lengur myghte he wake.
The King hase fillut his avowe.
Of Kay carpe we nowe How that he come for his prowe
Ye schall here more.
680
Als he rode in the nyghte
In the forest he mette a knyghte
Ledand a birde bryghte;
Ho wepputte wundur sore.
Ho sayd, 'Sayn Maré myghte me spede
And save me my madunhede,
And giffe the knyghte for his dede
Bothe soro and care!'
Thus ho talkes him tille
Quille ho hade sayd all hur wille;
And Kay held him full stille,
And in the holte hoves.
He prekut oute prestely
And aurehiet him radly,
And on the knyghte conne cry,
And pertely him reproves,
And sayd, 'Recraiand knyghte,
Here I profur the to fighte
Be chesun of that biurde brighte!
I bede the my glovus.'
The tother unsquarut him wyth skille
And sayd, 'I am redy atte thi wille
That forward to fulfille
In alle that me behovus.'
'Now, quethen art thou?' quod Kay,
'Or quethur is thou on way?
Thi righte name thou me say!
Quere wan thou that wighte?'
The tother unsquarut him agayn:
'Mi righte name is noghte to layn:
Sir Menealfe of the Mountayn
My gode fadur highte.
And this Lady sum I the telle:
I fochet hur atte Ledelle,
Ther hur frindus con I felle
As foes in a fighte.
So I talket hom tille
That muche blode conne I spille,
And all agaynus thayre awne wille
There wan I this wighte.'
681
Quod Kay, 'The batell I take
Be chesun of the birdus sake,
And I schalle wurch the wrake' And sqwithely con squere.
Thenne thay rode togedur ryghte
As frekes redy to fighte
Be chesun of that birde bryghte,
Gay in hor gere.
Menealfe was the more myghty:
He stroke Kay stifly Witte ye, sirs, witturly Wyth a scharpe spere.
All toschildurt his schilde,
And aure his sadull gerut him to held,
And felle him flatte in the filde,
And toke him uppeon werre.
Thus hase he wonun Kay on werre,
And all tospild is his spere,
And mekill of his othir gere
Is holden to the pees.
Thenne unsquarut Kay agayn
And sayd, 'Sir, atte Tarne Wathelan
Bidus me Sir Gauan,
Is derwurthe on dese;
Wold ye thethur be bowne
Or ye turnut to the towne,
He wold pay my rawunsone
Wythowtyn delees.'
He sayd, 'Sir Kay, thi lyfe I the heghte
For a cowrce of that knyghte!'
Yette Menealfe, or the mydnyghte,
Him ruet all his rees.
Thus thay turnut to the Torne
Wyth the thrivand thorne.
Kay callut on Gauan yorne;
Asshes, 'Quo is there?'
He sayd, 'I, Kay, that thou knawes
That owte of tyme bostus and blawus;
Butte thou me lese wyth thi lawes,
682
I lif nevyr more.
For as I rode in the nyghte,
In the forest I mette a knyghte
Ledand a birde bryghte;
Ho wepput wundur sore.
There togedur faghte we
Be chesun of that Lady free;
On werre thus hase he wonun me,
Gif that me lothe ware.
'This knyghte that is of renowun
Hase takyn me to presowun,
And thou mun pay my rawunsun,
Gawan, wyth thi leve.'
Then unsquarutte Gauan
And sayd godely agayn,
'I wille, wundur fayne:
Quatt schall I geve?'
'Quen thou art armut in thi gere,
Take thi schild and thi spere
And ride to him a course on werre;
Hit schall the noghte greve.'
Gauan asshes, 'Is hit soe?' The tother knyght grauntus, 'Yoe';
He sayd, 'Then togedur schull we goe
Howsumevyr hit cheve!'
And these knyghtus kithun hor crafte,
And aythir gripus a schafte
Was als rude as a rafte;
So runnun thay togedur.
So somun conne thay hie
That nauthir scaput forbye;
Gif Menealfe was the more myghtie,
Yette dyntus gerut him to dedur:
He stroke him sadde and sore.
Squithe squonut he thore;
The blonke him aboute bore,
Wiste he nevyr quedur.
Quod Kay, 'Thou hase that thou hase soghte!
Mi raunnsun is all redy boghte;
Gif thou were ded, I ne roghte!
683
Forthi come I hedur.'
Thus Kay scornus the knyghte,
And Gauan rydus to him ryghte.
In his sadul sette him on highte,
Speke gif he may.
Of his helme con he draw,
Lete the wynde on him blaw;
He speke wyth a vois law 'Delyveryt hase thou Kay.
Wyth thi laa hase made him leyce,
Butte him is lothe to be in pece.
And thou was aye curtase
And prins of ich play.
Wold thou here a stowunde bide,
A nother course wold I ride;
This that hoves by my side,
In wedde I wold hur lay.'
Thenne unsquarut Gauan,
Sayd godely agayn,
'I am wundur fayn
For hur for to fighte.'
These knyghtus kithun thayre gere
And aythir gripus a spere;
Runnun togedur on werre
Os hardy and wighte.
So somen ther thay yode
That Gauan bare him from his stede,
That both his brees con blede
On growunde qwen he lighte.
Thenne Kay con on him calle
And sayd, 'Sir, thou hade a falle,
And thi wench lost wythalle,
Mi trauthe I the plighte!'
Quod Kay, 'Thi leve hase thou loste
For all thi brag or thi boste;
If thou have oghte on hur coste,
I telle hit for tente.'
Thenne speke Gauan to Kay,
'A mons happe is notte ay;
684
Is none so sekur of asay
Butte he may harmes hente.'
Gauan rydus to him ryghte
And toke uppe the tother knyghte
That was dilfully dyghte
And stonet in that stynte.
Kay wurdus tenut him mare
Thenne all the harmes that he hente thare;
He sayd, 'And we allone ware,
This stryf schuld I stynte.'
'Ye, hardely,' quod Kay;
'Butte thou hast lost thi fayre may
And thi liffe, I dar lay.'
Thus talkes he him tille.
And Gauan sayd, 'God forbede,
For he is dughti in dede.'
Prayes the knyghte gud spede
To take hit to none ille
If Kay speke wurdes kene.
'Take thou this damesell schene;
Lede hur to Gaynour the Quene,
This forward to fulfille;
And say that Gawan, hur knyghte,
Sende hur this byurde brighte;
And rawunsun the anon righte
Atte hur awne wille.'
Therto grawuntus the knyghte
And truly his trauthe plighte,
Inne saveward that byurde bryghte
To Carlele to bringe.
And as thay hovet and abode,
He squere on the squrd brode.
Be he his othe hade made,
Thenne waknut the King.
Thenne the day beganne to daw;
The Kinge his bugull con blaw;
His knyghtus couth hitte welle knaw,
Hit was a sekur thinge.
Sethun thay busket hom yare,
Sqwith, wythowtun any mare,
685
To wete the Kingus welefare,
Wythowtun letting.
PRIMUS PASSUS
To the forest thay take the way Bothe Gawan and Kay,
Menealfe, and the fare may
Comun to the Kinge.
The bore brittunt thay funde,
Was colurt of the Kingus hande;
If he wore lord of that londe,
He hade no horsing.
Downe thay take that birde bryghte,
Sette hur one, behinde the knyghte;
Hur horse for the King was dyghte,
Wythoutun letting;
Gave Kay the venesun to lede,
And hiet hamward, gode spede;
Bothe the birde and the brede
To Carlele thay bringe.
Now as thay rode atte the way,
The Kynge himselvun con say
Bothe to Gauan and to Kay,
'Quere wan ye this wighte?'
Thenne Kay to the King spake;
He sayd, 'Sir, in the forest as I con wake
Atte the anturis hoke,
Ther mette me this knyghte.
Ther togedur faghte we
Be chesun of this Lady fre;
On werre hase he thus wonun me,
Wyth mayn and wyth myghte.
And Gawan hase my rawunsun made
For a course that he rode
And felle him in the fild brode;
He wanne this biurde bryghte.
'He toke him there to presunnere' Then loghe that damesell dere
And lovet wyth a mylde chere
686
God and Sir Gawan.
Thenne sayd the King opon highte,
All sqwithe to the knyghte,
'Quat is thi rawunsun, opon ryghte?
The soth thou me sayn.'
The tothir unsquarut him wyth skille,
'I conne notte say the thertille:
Hit is atte the Quene wille;
Qwi schuld I layne?
Bothe my dethe and my lyfe
Is inne the wille of thi wife,
Quethur ho wulle stynte me of my strife
Or putte me to payne.'
'Grete God,' quod the King,
'Gif Gawan gode endinge,
For he is sekur in alle kynne thinge,
To cowuntur wyth a knyghte!
Of all playus he berus the prise,
Loos of ther ladise.
Menealfe, and thou be wise,
Hold that thou beheghte,
And I schall helpe that I maye,'
The King himselvun con saye.
To Carlele thay take the waye,
And inne the courte is lighte.
He toke this damesell gente;
Before the Quene is he wente,
And sayd, 'Medame, I am hedur sente
Fro Gawan, your knyghte.'
He sayd, 'Medame, Gawan, your knyghte,
On werre hase wonun me tonyghte,
Be chesun of this birde brighte;
Mi pride conne he spille,
And gerut me squere squyftely
To bringe the this Lady
And my nowne body,
To do hit in thi wille.
And I have done as he me bade.'
Now quod the Quene, 'And I am glad.
Sethun thou art in my wille stade,
687
To spare or to spille,
I giffe the to my Lord the Kinge For he hase mestur of such a thinge,
Of knyghtus in a cowunturinge This forward to fullfille.'
Now the Quene sayd, 'God almyghte,
Save me Gawan, my knyghte,
That thus for wemen con fighte Fro wothus him were!'
Gawan sayd, 'Medame, as God me spede,
He is dughti of dede,
A blithe burne on a stede,
And grayth in his gere.'
Thenne thay fochet furth a boke,
All thayre laes for to loke;
The Kinge sone his othe toke
And squithely gerut him squere;
And sekirly, wythouten fabull,
Thus dwellus he atte the Rowun Tabull,
As prest knyghte and priveabull,
Wyth schild and wyth spere.
Nowe gode frindus ar thay.
Then carpus Sir Kay To the King con he say:
'Sire, a mervaell thinke me
Of Bowdewyns avouyng,
Yusturevyn in the evnyng,
Wythowtun any lettyng,
Wele more thenne we thre.'
Quod the King, 'Sothe to sayn,
I kepe no lengur for to layn:
I wold wete wundur fayn
How best myghte be.'
Quod Kay, 'And ye wold gif me leve,
And sithun take hit o no greve,
Now schuld I propurly preve,
As evyr myghte I thee!'
'Yisse,' quod the King, 'on that comande,
That o payn on life and on londe
688
That ye do him no wrunge,
Butte save wele my knyghte.
As men monly him mete,
And sithun forsette him the strete:
Ye fynde him noghte on his fete!
Be warre, for he is wyghte.
For he is horsutte full wele
And clene clad in stele;
Is none of yo but that he mun fele
That he may on lyghte.
Ye wynnun him noghte owte of his way,'
The King himselvun con say;
'Him is lefe, I dar lay,
To hald that he heghte.'
Thenne sex ar atte on assente,
Hase armut hom and furthe wente,
Brayd owte aure a bente
Bawdewyn to mete,
Wyth scharpe weppun and schene,
Gay gowuns of grene
To hold thayre armur clene,
And were hitte fro the wete.
Thre was sette on ich side
To werne him the wayus wide Quere the knyghte schuld furth ride,
Forsette hym the strete.
Wyth copus covert thay hom thenne,
Ryghte as thay hade bene uncowthe men,
For that thay wold noghte be kennet Evyn downe to thayre fete.
Now as thay hovut and thay hyild,
Thay se a schene undur schild
Come prekand fast aure the filde
On a fayre stede;
Wele armut, and dyghte
As freke redy to fyghte,
Toward Carlele ryghte
He hies gode spede.
He see ther sixe in his way;
Thenne to thaymselvun con thay say,
689
'Now he is ferd, I dar lay,
And of his lyfe adrede.'
Then Kay crius opon heghte,
All squyth to the knyghte:
'Othir flee or fighte:
The tone behovus the nede!'
Thenne thay kest thayre copus hom fro.
Sir Bawdewyn se that hit wasse so,
And sayd, 'And ye were als mony mo,
Ye gerutte me notte to flee.
I have my ways for to weynde
For to speke wyth a frynde;
As ye ar herdmen hinde Ye marre notte me!'
Thenne the sex sembult hom in fere
And squere by Him that boghte us dere,
'Thou passus nevyr away here
Butte gif thou dede be!'
'Yisse, hardely,' quod Kay,
'He may take anothir way And ther schall no mon do nere say
That schall greve the!'
'Gode the foryilde,' quod the knyghte,
'For I am in my wais righte;
Yisturevyn I the King highte
To cumme to my mete.
I warne yo, frekes, be ye bold,
My ryghte ways wille I holde!'
A spere in fewtre he folde,
A gode and a grete.
Kay stode nexte him in his way:
He jopput him aure on his play;
That hevy horse on him lay He squonet in that squete.
He rode to there othir fyve:
Thayre schene schildus con he rive,
And faure felle he belyve,
In hie in that hete.
Hardely wythouten delay,
690
The sex to hom hase takyn uppe Kay;
And thenne Sir Bawdewin con say,
'Will ye any more?'
The tother unsquarutte him thertille,
Sayd, 'Thou may weynd quere thou wille,
For thou hase done us noghte butte skille,
Gif we be wowundut sore.'
He brayd aure to the Kinge,
Wythowtun any letting;
He asshed if he hade herd any tithing
In thayre holtus hore.
The knyghte stedit and stode;
Sayd, 'Sir, as I come thro yondur wode,
I herd ne se butte gode
Quere I schuld furthe fare.'
Thanne was the Kinge amervaylet thare
That he wold telle him no more.
Als squithur thay ar yare,
To Masse ar thay wente.
By the Masse wasse done,
Kay come home sone,
Told the King before none,
'We ar all schente
Of Sir Baudewyn, your knyghte:
He is nobull in the fighte,
Bold, hardy, and wighte
To bide on a bente.
Fle wille he nevyr more:
Him is much levyr dee thore.
I may banne hur that him bore,
Suche harmes have I hente!'
Noue the King sayd, 'Fle he ne can,
Ne werne his mete to no man;
Gife any buirne schuld him ban,
A mervail hit ware.'
Thenne the King cald his mynstrelle
And told him holly his wille:
Bede him layne atte hit were stille,
That he schuld furth fare
To Baudewins of Bretan:
691
'I cummawunde the, or thou cum agayne,
Faurty days, o payne,
Loke that thou duelle there,
And wete me prevely to say
If any mon go meteles away;
For thi wareson for ay,
Do thou me nevyr more.'
Then the mynstrell weyndus on his way
Als fast as he may.
Be none of the thryd day,
He funde thaym atte the mete,
The Lady and hur mené
And gestus grete plenté.
Butte porter none funde he
To werne him the gate;
Butte rayket into the halle
Emunge the grete and the smalle,
And loket aboute him aure alle.
He herd of no threte,
Butte riall servys and fyne:
In bollus birlutte thay the wyne,
And cocus in the kechine
Squytheli con squete.
Then the Ladi conne he loute,
And the biurdes all aboute;
Both wythinne and wythoute,
No faute he ther fonde.
Knygte, squyer, yoman, ne knave,
Hom lacket noghte that thay schuld have;
Thay nedut notte aftur hit to crave:
Hit come to hor honde.
Thenne he wente to the dece,
Before the pruddust in prece.
That Lady was curtase,
And bede him stille stonde.
He sayd he was knoun and couthe,
And was comun fro bi southe,
And ho had myrth of his mouthe,
To here his tithand.
692
A sennyght duellut he thare.
Ther was no spense for to spare:
Burdes thay were nevyr bare,
Butte evyr covurt clene.
Bothe knyghte and squiere,
Mynstrelle and messyngere,
Pilgreme and palmere
Was welcum, I wene.
Ther was plenty of fode:
Pore men hade thayre gode,
Mete and drinke or thay yode,
To wete wythoutyn wene.
The lord lenge wold noghte,
Butte come home qwen him gode thoghte,
And both he hase wyth him broghte
The Kinge and the Quene.
A FITTE
Now ther come fro the kechine
Riall service and fine;
Ther was no wonting of wine
To lasse ne to mare.
Thay hade atte thayre sopere
Riche metes and dere.
The King, wyth a blythe chere,
Bade hom sle care.
Than sayd the Kinge opon highte,
All sqwithe to the knyghte:
'Such a service on a nyghte
Se I nevyr are.'
Thenne Bawdewyn smylit and on him logh;
Sayd, 'Sir, God hase a gud plughe!
He may send us all enughe:
Qwy schuld we spare?'
'Now I cummawunde the,' quod the King,
'Tomorne in the mornyng
That thou weynde on huntyng,
To wynne us the dere.
Fare furthe to the fenne;
Take wyth the howundus and men,
693
For thou conne hom best kenne:
Thou knoes best here.
For all day tomorne will I bide,
And no forthir will I ride,
Butte wyth the ladés of pride
To make me gud chere.'
To bed bownut thay that nyghte,
And atte the morun, atte days lighte,
Thay blew hornys opon highte
And ferd furthe in fere.
Thenne the Kynge cald his huntere,
And sayd, 'Felaw, come here!'
The tother, wyth a blithe chere,
Knelet on his kne:
Dowun to the Kinge con he lowte.
'I commawunde the to be all nyghte oute;
Bawdewyn, that is sturun and stowte,
Wyth the schall he be.
Erly in the dawyng
Loke that ye come fro huntyng;
If ye no venesun bring,
Full litill rechs me.'
The tother unsquarut him thertille,
Sayd, 'Sir, that is atte your aune wille:
That hald I resun and skille,
As evyr myghte I the.'
And atte evyn the King con him dyghte
And callut to him a knyghte;
And to the chambur full ryghte
He hiees gode waye
Qwere the Lady of the howse
And maydyns ful beuteowse
Were, curtase and curiowse,
Forsothe in bed lay.
The Kyng bede, 'Undo!'
The Lady asshes, 'Querto?'
He sayd, 'I am comun here, loe,
In derne for to play.'
Ho sayd, 'Have ye notte your aune Quene here,
And I my lord to my fere?
694
Tonyghte more neghe ye me nere,
In fayth, gif I may!'
'Undo the dur,' quod the Kinge,
'For bi Him that made all thinge,
Thou schall have no harmynge
Butte in thi none wille.'
Uppe rose a damesell squete,
In the Kinge that ho lete.
He sette him downe on hur beddus fete,
And talkes so hur tille,
Sayd, 'Medame, my knyghte
Mun lye wyth the all nyghte
Til tomorne atte days lighte Take hit on non ille.
For als evyr myghte I the,
Thou schall harmeles be:
We do hit for a wedde fee,
The stryve for to stylle.'
Thenne the Kyng sayd to his knyghte,
'Sone that thou were undyghte,
And in yondur bedde ryghte!
Hie the gud spede!'
The knyghte did as he him bade,
And qwenne ho se him unclad,
Then the Lady wex drede,
Worlyke in wede.
He sayd, 'Lye downe prevely hur by,
Butte neghe noghte thou that Lady;
For and thou do, thou schall dey
For thi derfe dede;
Ne noghte so hardy thou stur,
Ne onus turne the to hur.'
The tother sayd, 'Nay, sur!'
For him hade he drede.
Thenne the Kyng asshet a chekkere,
And cald a damesel dere;
Downe thay sette hom in fere
Opon the bedsyde.
Torches was ther mony lighte,
695
And laumpus brennyng full bryghte;
Butte notte so hardy was that knyghte
His hede onus to hide.
Butte fro thay began to play
Quyle on the morun that hit was day,
Evyr he lokette as he lay,
Baudewynne to byde.
And erly in the dawyng
Come thay home from huntyng,
And hertis conne thay home bring,
And buckes of pride.
Thay toke this venesun fyne
And hade hit to kechine;
The Kinge sende aftur Bawdewine,
And bede him cum see.
To the chaumbur he takes the way:
He fyndus the King atte his play;
A knyghte in his bedde lay
Wyth his Lady.
Thenne sayd the King opon highte,
'Tonyghte myssutte I my knyghte,
And hithir folut I him ryghte.
Here funden is hee;
And here I held hom bothe stille
For to do hom in thi wille.
And gif thou take hit now till ille,
No selcouthe thinge me!'
Then the King asshed, 'Art thou wroth?'
'Nay, Sir,' he sayd, 'wythouten othe,
Ne wille the Lady no lothe.
I telle yo as quy For hitte was atte hur awen wille:
Els thurt no mon comun hur tille.
And gif I take hitte thenne to ille,
Muche maugreve have I.
For mony wyntur togedur we have bene,
And yette ho dyd me nevyr no tene:
And ich syn schall be sene
And sette full sorely.'
The King sayd, 'And I hade thoghte
696
Quy that thou wrathis the noghte,
And fyndus him in bed broghte
By thi Laydy.'
Quod Bawdewyn, 'And ye will sitte,
I schall do yo wele to witte.'
'Yisse!' quod the King, 'I the hete,
And thou will noghte layne.'
'Hit befelle in your fadur tyme,
That was the Kyng of Costantyne,
Purvayed a grete oste and a fyne
And wente into Spayne.
We werrut on a sawdan
And all his londus we wan,
And himselvun, or we blan.
Then were we full fayn.
I wos so lufd wyth the King,
He gaf me to my leding Lordus atte my bidding
Was buxum and bayne.
'He gafe me a castell to gete,
Wyth all the lordschippus grete.
I hade men atte my mete,
Fyve hundryth and mo,
And no wemen butte thre,
That owre servandis schild be.
One was bryghtur of ble
Then ther othir toe.
Toe were atte one assente:
The thrid felow have thay hente;
Unto a well ar thay wente,
And says hur allso:
'Sithin all the loce in the lise,
Thou schall tyne thine aprise.'
And wurchun as the unwise,
And tite conne hur sloe.
'And for tho werkes were we wo,
Gart threte tho othir for to slo.
Thenne sayd the tone of tho,
'Lette us have oure life,
697
And we schall atte your bidding be
As mycull as we all thre;
Is none of yaw in preveté
Schall have wontyng of wyfe.'
Thay held us wele that thay heghte,
And dighte us on the daylighte,
And thayre body uch nyghte,
Wythoutun any stryve.
The tone was more lovely
That the tother hade envy:
Hur throte in sundur prevely
Ho cutte hitte wyth a knyfe.
'Muche besenes hade we
How that best myghte be;
Thay asshed cowuncell atte me
To do hur to dede.
And I unsquarut and sayd, 'Nay!
Loke furst qwatt hurselvun will say,
Quether ho may serve us all to pay;
That is a bettur rede.'
Ther ho hette us in that halle
To do all that a woman schild fall,
Wele for to serve us all
That stode in that stede.
Ho held us wele that ho heghte,
And dighte us on the daylighte,
And hur body ich nyghte
Intill oure bed beed.
'And bi this tale I understode,
Wemen that is of mylde mode
And syne giffes hom to gode,
Mecull may ho mende;
And tho that giffus hom to the ille,
And sithin thayre folis will fullfill,
I telle yo wele, be propur skille,
No luffe will inne hom lende.
Wyth gode wille grathely hom gete,2
Meke and mylde atte hor mete,
And thryvandly, wythoutun threte,
Joy atte iche ende.
698
Forthi jelius schall I never be
For no sighte that I see,
Ne no biurdes brighte of ble;
Ich ertheli thinke hase ende.'
The King sayd, 'Thou says wele.
Sir,' he sayd, 'as have I sele,
I will thou wote hit iche dele.
Therfore come I,
Thi Lady gret me to squere squyftelé,
Or I myghte gete entré,
That ho schuld harmeles be,
And all hur cumpany.
Then gerut I my knyghte
To go in bed wyth the biurde bryghte,
On the fur syde of the lighte,
And lay hur dowun by.
I sette me doune hom besyde,
Here the for to abide;
He neghit nevyr no naked syde
Of thi Lady.
'Forthi, of jelusnes, be thou bold,3
Thine avow may thou hold.
Butte of tho othir thinges that thou me told
I wold wete more:
Quy thou dredus notte thi dede
Ne non that bitus on thi brede?
As evyr brok I my hede,
Thi yatis are evyr yare!'
Quod Bawdewyn, 'I schall yo telle:
Atte the same castell
Quere this antur befelle,
Besegitte we ware.
On a day we usshet oute
And toke presonerus stoute;
The tone of owre feloys hade doute,
And durst notte furthe fare.
'The caytef crope into a tunne
That was sette therowte in the sunne.
And there come fliand a gunne,
699
And lemet as the levyn,
Lyghte opon hitte, atte the last,
That was fastnut so fast;
All in sundur hit brast,
In six or in sevyn.
And there hit sluye him als And his hert was so fals!
Sone the hed fro the hals,
Hit lyputt full evyn.
And we come fro the feghting
Sowunde, wythoutun hurting,
And then we lovyd the King
That heghhest was in hevyn.
'Then owre feloys con say,
'Schall no mon dee or his day,
Butte he cast himselfe away
Throgh wontyng of witte.'
And there myne avow made I So dyd all that cumpany For dede nevyr to be drery:
Welcum is hit Hit is a kyndely thing.'
'Thou says soth,' quod the King,
'Butte of thi thryd avowyng
Telle me quych is hit,
Quy thi mete thou will notte warne
To no levand barne?'
'Ther is no man that may hit tharne Lord, ye schall wele wete.
'For the sege aboute us lay stille;
We hade notte all atte oure wille4
Mete and drinke us to fille:
Us wontutte the fode.
So come in a messyngere,
Bade, 'Yild uppe all that is here!'
And speke wyth a sturun schere5
'I nyll, by the Rode!'
I gerutte him bide to none,
Callud the stuard sone,
Told him all as he schuld done,
700
As counsell is gud;
Gerutte trumpe on the wall,
And coverd burdes in the hall;
And I myself emunge hom all
As a king stode.
'I gerut hom wasshe; to mete wente.
Aftur the stuard then I sente:
I bede that he schuld take entente
That all schuld well fare Bede bringe bred plenté,
And wine in bollus of tre,
That no wontyng schuld be
To lasse ne to mare.
We hade no mete butte for on day Hit come in a nobull aray.
The messyngere lokit ay
And se hom sle care.
He toke his leve atte mete.
We gerutte him drinke atte the gate,
And gafe him giftus grete,
And furthe con he fare.
'But quen the messyngere was gone,
These officers ichone
To me made thay grete mone,
And drerely con say Sayd, 'In this howse is no bred,
No quyte wine nyf red;
Yo behoves yild uppe this stid
And for oure lyvys pray.'
Yette God helpus ay his man!
The messyngere come agayn than
Wythoute to the chevytan,
And sone conne he say:
'Thoghe ye sege this sevyn yere,
Castell gete ye none here,
For thay make als mury chere
Als hit were Yole Day!'
'Then the messyngere con say,
'I rede yo, hie yo hethin away,
701
For in your oste is no play,
Butte hongur and thurst.'
Thenne the king con his knyghtis calle.
Sethin to cowunsell wente thay all 'Sythin no bettur may befall,
This hald I the best.'
Evyn atte the mydnyghte,
Hor lordis sembelet to a syghte,
That were hardy and wighte:
Thay remuyt of hor rest.
Mete laynes mony lakke:
And there mete hor sege brake,
And gerut hom to giffe us the bake;
To preke thay were full preste.
'And then we lokit were thay lay
And see oure enmeys away.
And then oure felawis con say,
The lasse and the mare,
'He that gode may gete
And wernys men of his mete,
Gud Gode that is grete
Gif him sory care!
For the mete of the messyngere,
Hit mendutte all oure chere.''
Then sayd the King, that thay myghte here,
And sqwythely con square,
'In the conne we fynde no fabull;
Thine avowes arne profetabull.'
And thus recordus the Rownde Tabull,
The lasse and the more.
Thenne the Kinge and his knyghtis all,
Thay madun myrthe in that halle.
And then the Lady conne thay calle,
The fayrist to fold;
Sayde Bawdewyn, 'And thou be wise,
Take thou this Lady of price For muche love in hur lyce To thine hert hold.
Ho is a biurde full bryghte,
And therto semely to thy sighte.
702
And thou hase holdin all that thou highte,
As a knighte schulde!'
Now Jhesu Lord, Hevyn Kynge,
He graunt us all His blessynge,
And gife us all gode endinge,
That made us on the mulde.
Amen.
~ Anonymous Olde English,
96:Sir Degare
Lysteneth, lordinges, gente and fre,
Ich wille you telle of Sire Degarre:
Knightes that were sometyme in londe
Ferli fele wolde fonde
And sechen aventures bi night and dai,
Hou thai mighte here strengthe asai;
So dede a knyght, Sire Degarree:
Ich wille you telle wat man was he.
In Litel Bretaygne was a kyng
Of gret poer in all thing,
Stif in armes under sscheld,
And mochel idouted in the feld.
Ther nas no man, verraiment,
That mighte in werre ne in tornament,
Ne in justes for no thing,
Him out of his sadel bring,
Ne out of his stirop bringe his fot,
So strong he was of bon and blod.
This Kyng he hadde none hair
But a maidenchild, fre and fair;
Here gentiresse and here beauté
Was moche renound in ich countré.
This maiden he loved als his lif,
Of hire was ded the Quene his wif:
In travailing here lif she les.
And tho the maiden of age wes
Kynges sones to him speke,
Emperours and Dukes eke,
To haven his doughter in mariage,
For love of here heritage;
Ac the Kyng answered ever
That no man sschal here halden ever
But yif he mai in turneying
Him out of his sadel bring,
And maken him lesen hise stiropes bayne.
Many assayed and myght not gayne.
That ryche Kynge every yere wolde
A solempne feste make and holde
On hys wyvys mynnyng day,
192
That was beryed in an abbay
In a foreste there besyde.
With grete meyné he wolde ryde,
Hire dirige do, and masse bothe,
Poure men fede, and naked clothe,
Offring brenge, gret plenté,
And fede the covent with gret daynté.
Toward the abbai als he com ride,
And mani knyghtes bi his side,
His doughter also bi him rod.
Amidde the forest hii abod.
Here chaumberleyn she clepede hire to
And other dammaiseles two
And seide that hii moste alighte
To don here nedes and hire righte; 1
Thai alight adoun alle thre,
Tweie damaiseles and ssche,
And longe while ther abiden,
Til al the folk was forht iriden.
Thai wolden up and after wolde,
And couthen nowt here way holde.
The wode was rough and thikke, iwis,
And thai token the wai amys.
Thai moste souht and riden west 2
Into the thikke of the forest.
Into a launde hii ben icome,
And habbeth wel undernome
That thai were amis igon.
Thai light adoun everichon
And cleped and criede al ifere,
Ac no man aright hem ihere.
Thai nist what hem was best to don; 3
The weder was hot bifor the non;
Hii leien hem doun upon a grene,
Under a chastein tre, ich wene,
And fillen aslepe everichone
Bote the damaisele alone.
She wente aboute and gaderede floures,
And herknede song of wilde foules.
So fer in the launde she goht, iwis,
That she ne wot nevere whare se is.
To hire maidenes she wolde anon.
193
Ac hi ne wiste never wat wei to gon.
Whenne hi wende best to hem terne,
Aweiward than hi goth wel yerne.
'Allas!' hi seide, 'that I was boren!
Nou ich wot ich am forloren!
Wilde bestes me willeth togrinde
Or ani man me sschulle finde!'
Than segh hi swich a sight:
Toward hire comen a knight,
Gentil, yong, and jolif man;
A robe of scarlet he hadde upon;
His visage was feir, his bodi ech weies;
Of countenaunce right curteis;
Wel farende legges, fot, and honde:
Ther nas non in al the Kynges londe
More apert man than was he.
'Damaisele, welcome mote thou be!
Be thou afered of none wihghte:
Iich am comen here a fairi knyghte;
Mi kynde is armes for to were,
On horse to ride with scheld and spere;
Forthi afered be thou nowt:
I ne have nowt but mi swerd ibrout.
Iich have iloved the mani a yer,
And now we beth us selve her,
Thou best mi lemman ar thou go,
Wether the liketh wel or wo.'
Tho nothing ne coude do she
But wep and criede and wolde fle;
And he anon gan hire at holde,
And dide his wille, what he wolde.
He binam hire here maidenhod,
And seththen up toforen hire stod.
'Lemman,' he seide, 'gent and fre,
Mid schilde I wot that thou schalt be;
Siker ich wot hit worht a knave; 4
Forthi mi swerd thou sschalt have,
And whenne that he is of elde
That he mai himself biwelde,
Tak him the swerd, and bidde him fonde
To sechen his fader in eche londe.
The swerd his god and avenaunt:
194
Lo, as I faugt with a geaunt,
I brak the point in his hed;
And siththen, when that he was ded,
I tok hit out and have hit er,
Redi in min aumener.
Yit paraventure time bith
That mi sone mete me with:
Be mi swerd I mai him kenne.
Have god dai! I mot gon henne.'
Thi knight passede as he cam.
Al wepende the swerd she nam,
And com hom sore sikend,
And fond here maidenes al slepend.
The swerd she hidde als she mighte,
And awaked hem in highte,
And doht hem to horse anon,
And gonne to ride everichon.
Thanne seghen hi ate last
Tweie squiers come prikend fast.
Fram the Kyng thai weren isent,
To white whider his doughter went.
Thai browt hire into the righte wai
And comen faire to the abbay,
And doth the servise in alle thingges,
Mani masse and riche offringes;
And whanne the servise was al idone
And ipassed over the none,
The Kyng to his castel gan ride;
His doughter rod bi his side.
And he yemeth his kyngdom overal
Stoutliche, as a god king sschal.
Ac whan ech man was glad an blithe,
His doughter siked an sorewed swithe;
Here wombe greted more and more;
Therwhile she mighte, se hidde here sore.
On a dai, as hi wepende set,
On of hire maidenes hit underyet.
'Madame,' she seide, 'par charité,
Whi wepe ye now, telleth hit me.'
'A! gentil maiden, kinde icoren,
Help me, other ich am forloren!
Ich have ever yete ben meke and milde:
195
Lo, now ich am with quike schilde!
Yif ani man hit underyete,
Men wolde sai bi sti and strete
That mi fader the King hit wan
And I ne was never aqueint with man!
And yif he hit himselve wite,
Swich sorewe schal to him smite
That never blithe schal he be,
For al his joie is in me,'
And tolde here al togeder ther
Hou hit was bigete and wher.
'Madame,' quad the maide, 'ne care thou nowt:
Stille awai hit sschal be browt.
No man schal wite in Godes riche
Whar hit bicometh, but thou and iche.'
Her time come, she was unbounde,
And delivred al mid sounde;
A knaveschild ther was ibore:
Glad was the moder tharfore.
The maiden servede here at wille,
Wond that child in clothes stille,
And laid hit in a cradel anon,
And was al prest tharwith to gon.
Yhit is moder was him hold:
Four pound she tok of gold,
And ten of selver also;
Under his fote she laid hit tho, For swich thing hit mighte hove;
And seththen she tok a paire glove
That here lemman here sente of fairi londe,
That nolde on no manne honde,
Ne on child ne on womman yhe nolde,
But on hire selve wel yhe wolde.
Tho gloven she put under his hade,
And siththen a letter she wrot and made,
And knit hit with a selkene thred
Aboute his nekke wel god sped
That who hit founde sscholde iwite.
Than was in the lettre thous iwrite:
'Par charité, yif ani god man
This helples child finde can,
Lat cristen hit with prestes honde, 5
196
And bringgen hit to live in londe,
For hit is comen of gentil blod.
Helpeth hit with his owen god,
With tresor that under his fet lis;
And ten yer eld whan that he his,
Taketh him this ilke gloven two,
And biddeth him, wharevere he go,
That he ne lovie no womman in londe
But this gloves willen on hire honde;
For siker on honde nelle thai nere
But on his moder that him bere.'
The maiden tok the child here mide,
Stille awai in aven tide,
Alle the winteres longe night.
The weder was cler, the mone light;
Than warhth she war anon
Of an hermitage in a ston:
An holi man had ther his woniyng.
Thider she wente on heying,
An sette the cradel at his dore,
And durste abide no lengore,
And passede forth anon right.
Hom she com in that other night,
And fond the levedi al drupni,
Sore wepinde, and was sori,
And tolde hire al togeder ther
Hou she had iben and wher.
The hermite aros erliche tho,
And his knave was uppe also,
An seide ifere here matines,
And servede God and Hise seins.
The litel child thai herde crie,
And clepede after help on hie;
The holi man his dore undede,
And fond the cradel in the stede;
He tok up the clothes anon
And biheld the litel grom;
He tok the letter and radde wel sone
That tolde him that he scholde done.
The heremite held up bothe his honde
An thonked God of al His sonde,
And bar that child in to his chapel,
197
And for joie he rong his bel.
He dede up the gloven and the tresour
And cristned the child with gret honour:
In the name of the Trinité,
He hit nemnede Degarre,
Degarre nowt elles ne is
But thing that not never what hit is,
Other thing that is neggh forlorn also; 6
Forthi the schild he nemnede thous tho.
The heremite that was holi of lif
Hadde a soster that was a wif;
A riche marchaunt of that countré
Hadde hire ispoused into that cité.
To hire that schild he sente tho
Bi his knave, and the silver also,
And bad here take gode hede
Hit to foster and to fede,
And yif God Almighti wolde
Ten yer his lif holde,
Ayen to him hi scholde hit wise:
He hit wolde tech of clergise.
The litel child Degarre
Was ibrout into that cité.
The wif and hire loverd ifere
Kept his ase hit here owen were.
Bi that hit was ten yer old,
Hit was a fair child and a bold,
Wel inorissched, god and hende;
Was non betere in al that ende.
He wende wel that the gode man
Had ben his fader that him wan,
And the wif his moder also,
And the hermite his unkel bo;
And whan the ten yer was ispent,
To the hermitage he was sent,
And he was glad him to se,
He was so feir and so fre.
He taughte him of clerkes lore
Other ten wynter other more;
And when he was of twenti yer,
Staleworth he was, of swich pouer
That ther ne wan man in that lond
198
That o breid him might astond.
Tho the hermite seth, withouten les,
Man for himself that he wes,
Staleworht to don ech werk,
And of his elde so god a clerk,
He tok him his florines and his gloves
That he had kept to hise bihoves.
Ac the ten pound of starlings
Were ispended in his fostrings.
He tok him the letter to rede,
And biheld al the dede.
'O leve hem, par charité,
Was this letter mad for me?'
'Ye, bi oure Lord, us helpe sschal!
Thus hit was,' and told him al.
He knelede adoun al so swithe,
And thonked the ermite of his live,
And swor he nolde stinte no stounde
Til he his kinrede hadde ifounde.
For in the lettre was thous iwrite,
That bi the gloven he sscholde iwite
Wich were his moder and who,
Yhif that sche livede tho,
For on hire honden hii wolde,
And on non other hii nolde.
Half the florines he gaf the hermite,
And halvendel he tok him mide,
And nam his leve an wolde go.
'Nai,' seide the hermite, 'schaltu no!
To seche thi ken mightou nowt dure
Withouten hors and god armure.'
'Nai,' quad he, 'bi Hevene Kyng,
Ich wil have first another thing!'
He hew adoun, bothe gret and grim,
To beren in his hond with him,
A god sapling of an ok;
Whan he tharwith gaf a strok,
Ne wer he never so strong a man
Ne so gode armes hadde upon,
That he ne scholde falle to grounde;
Swich a bourdon to him he founde.
Tho thenne God he him bitawt,
199
And aither fram other wepyng rawt.
Child Degarre wente his wai
Thourgh the forest al that dai.
No man he ne herd, ne non he segh,
Til hit was non ipassed hegh;
Thanne he herde a noise kete
In o valai, an dintes grete.
Blive thider he gan to te:
What hit ware he wolde ise.
An Herl of the countré, stout and fers,
With a knight and four squiers,
Hadde ihonted a der other two,
And al here houndes weren ago.
Than was thar a dragon grim,
Ful of filth and of venim,
With wide throte and teth grete,
And wynges bitere with to bete.
As a lyoun he hadde fet,
And his tail was long and gret.
The smoke com of his nose awai
Ase fer out of a chimenai.
The knyght and squiers he had torent,
Man and hors to dethe chent.
The dragon the Erl assaile gan,
And he defended him as a man,
And stoutliche leid on with his swerd,
And stronge strokes on him gerd;
Ac alle his dentes ne greved him nowt:
His hide was hard so iren wrout.
Therl flei fram tre to tre Fein he wolde fram him be And the dragon him gan asail;
The doughti Erl in that batail
Ofsegh this child Degarre;
'Ha! help!' he seide, 'par charité!'
The dragoun seth the child com;
He laft the Erl and to him nom
Blowinde and yeniend also
Als he him wolde swolewe tho.
Ac Degarre was ful strong;
He tok his bat, gret and long,
And in the forehefd he him batereth
200
That al the forehefd he tospatereth.
He fil adoun anon right,
And frapte his tail with gret might
Upon Degarres side,
That up-so-doun he gan to glide;
Ac he stert up ase a man
And with his bat leide upan,
And al tofrusst him ech a bon,
That he lai ded, stille as a ston.
Therl knelede adoun bilive
And thonked the child of his live,
And maked him with him gon
To his castel right anon,
And wel at hese he him made,
And proferd him al that he hade,
Rentes, tresor, an eke lond,
For to holden in his hond.
Thanne answerede Degarre,
'Lat come ferst bifor me
Thi levedi and other wimmen bold,
Maidenes and widues, yonge and olde,
And other damoiseles swete.
Yif mine gloven beth to hem mete
For to done upon here honde,
Thanne ich wil take thi londe;
And yif thai ben nowt so,
Iich wille take me leve and go.'
Alle wimman were forht ibrowt
In wide cuntries and forth isowt:
Ech the gloven assaie bigan,
Ac non ne mighte don hem on.
He tok his gloven and up hem dede,
And nam his leve in that stede.
The Erl was gentil man of blod,
And gaf him a stede ful god
And noble armure, riche and fin,
When he wolde armen him therin,
And a palefrai to riden an,
And a knave to ben his man,
And yaf him a swerd bright,
And dubbed him ther to knyght,
And swor bi God Almighti
201
That he was better worthi
To usen hors and armes also
Than with his bat aboute to go.
Sire Degarre was wel blithe,
And thanked the Erl mani a sithe,
And lep upon hiis palefrai,
And doht him forth in his wai;
Upon his stede righte his man,
And ledde his armes als he wel can;
Mani a jorné thai ride and sette.
So on a dai gret folk thei mette,
Erles and barouns of renoun,
That come fram a cité toun.
He asked a seriaunt what tiding,
And whennes hii come and what is this thing?
'Sire,' he seide, 'verraiment,
We come framward a parlement.
The King a gret counseil made
For nedes that he to don hade.
Whan the parlement was plener,
He lette crie fer and ner,
Yif ani man were of armes so bold
That with the King justi wold,
He sscholde have in mariage
His dowter and his heritage,
That is kingdom god and fair,
For he had non other hair.
Ac no man ne dar graunte therto,
For mani hit assaieth and mai nowt do:
Mani erl and mani baroun,
Knightes and squiers of renoun;
Ac ech man, that him justeth with, tit
Hath of him a foul despit:
Some he breketh the nekke anon,
And of some the rig-bon;
Some thourgh the bodi he girt,
Ech is maimed other ihirt;
Ac no man mai don him no thing
Swich wonder chaunce hath the King.
Sire Degarre thous thenche gan:
'Ich am a staleworht man,
And of min owen ich have a stede,
202
Swerd and spere and riche wede;
And yif ich felle the Kyng adoun,
Evere ich have wonnen renoun;
And thei that he me herte sore,
No man wot wer ich was bore.
Whether deth other lif me bitide,
Agen the King ich wille ride!'
In the cité his in he taketh,
And resteth him and meri maketh.
On a dai with the King he mette,
And knelede adoun and him grette:
'Sire King,' he saide, 'of muchel might,
Mi loverd me sende hider anon right
For to warne you that he
Bi thi leve wolde juste with the,
And winne thi dowter, yif he mai;
As the cri was this ender dai,
Justes he had to the inome.'
'De par Deus!' quath the King, 'he is welcome.
Be he baroun, be he erl,
Be he burgeis, be he cherl,
No man wil I forsake.
He that winneth al sschal take.'
Amorewe the justes was iset;
The King him purveid wel the bet,
And Degarre ne knew no man,
Ac al his trust is God upon.
Erliche to churche than wente he;
The masse he herde of the Trinité.
To the Fader he offreth hon florine,
And to the Sone another al so fine,
And to the Holi Gost the thridde;
The prest for him ful yerne gan bidde.
And tho the servise was idon,
To his in he wente wel son
And let him armi wel afin,
In god armes to justi in.
His gode stede he gan bistride;
His squier bar his sschaft biside;
In the feld the King he abide gan,
As he com ridend with mani a man,
Stoutliche out of the cité toun,
203
With mani a lord of gret renoun;
Ac al that in the felde beth
That the justes iseth
Seide that hi never yit iseghe
So pert a man with here egye
As was this gentil Degarre,
Ac no man wiste whennes was he.
Bothe thai gonne to justi than,
Ac Degarre can nowt theron.
The King hath the gretter schaft
And kan inowgh of the craft.
To breke his nekke he had iment:
In the helm he set his dent,
That the schaft al tosprong;
Ac Degarre was so strong
That in the sadel stille he set,
And in the stiropes held his fet;
For sothe I seie, withoute lesing,
He ne couthe nammore of justing.
'Allas!' quath the King, 'allas!
Me ne fil nevere swich a cas,
That man that ich mighte hitte
After mi strok mighte sitte!'
He taketh a wel gretter tre
And swor so he moste ithe,
'Yif his nekke nel nowt atwo,
His rigg schal, ar ich hennes go!'
He rod eft with gret raundoun
And thought to beren him adoun,
And girt Degarre anon
Right agein the brest-bon
The schaft was stef and wonder god,
And Degarre stede astod,
And al biforen he ros on heghth,
And tho was he ifallen neghth;
But as God Almighti wold,
The schaft brak and might nowt hold,
And Degarre his cours out ritte,
And was agramed out of his witte.
'Allas!' quath he, 'for vilaynie!
The King me hath ismiten twie,
And I ne touchede him nowt yete.
204
Nou I schal avise me bette!'
He turned his stede with herte grim,
And rod to the King, and he to him,
And togider thai gert ful right,
And in the scheldes here strokes pight
That the speres al toriveth
And up right to here honde sliveth,
That alle the lordings that ther ben
That the justing mighte sen
Seiden hi ne seghe never with egye
Man that mighte so longe dreghye,
In wraththe for nothing,
Sitten a strok of here King;
'Ac he his doughti for the nones,
A strong man of bodi and bones.'
The King with egre mod gan speke:
'Do bring me a schaft that wil nowt breke!
A, be mi trewthe, he sschal adoun!
Thai he be strengere than Sampson;
And thei he be the bare qued,
He sschal adoun, maugré his heved!'
He tok a schaft was gret and long,
The schild another al so strong;
And to the King wel evene he rit;
The King faileth, and he him smit;
His schaft was strong and god withal,
And wel scharped the coronal.
He smot the Kyng in the lainer:
He might flit nother fer ne ner.
The King was strong and harde sat;
The stede ros up biforn with that,
And Sire Degarre so thriste him than
That, maugré whoso grochche bigan,
Out of the sadel he him cast,
Tail over top, right ate last.
Than was ther long houting and cri;
The King was sor asschamed forthi;
The lordinges comen with might and mein
And broughte the King on horse agein,
An seide with o criing, iwis,
'Child Degarre hath wonne the pris!'
Than was the damaisele sori,
205
For hi wist wel forwhi:
That hi scholde ispoused ben
To a knight that sche never had sen,
And lede here lif with swich a man
That sche ne wot who him wan,
No in what londe he was ibore;
Carful was the levedi therefore.
Than seide the King to Degarre,
'Min hende sone, com hider to me:
And thou were al so gentil a man
As thou semest with sight upan,
And ase wel couthest wisdomes do
As thou art staleworht man therto,
Me thouwte mi kingdoms wel biset:
Ac be thou werse, be thou bet,
Covenaunt ich wille the holde.
Lo, her biforn mi barons bolde,
Mi douwter I take the bi the hond,
And seise the her in al mi lond.
King thou scalt ben after me:
God graunte the god man for to be!'
Than was the child glad and blithe,
And thonked the Kyng mani a sithe.
Gret perveaunce than was ther iwrout:
To churche thai were togidere ibrout,
And spoused that levedi verraiment,
Under Holi Sacrement.
Lo, what chaunse and wonder strong
Bitideth mani a man with wrong,
That cometh into an uncouthe thede
And spouseth wif for ani mede
And knowes nothing of hire kin,
Ne sche of his, neither more ne min,
And beth iwedded togider to libbe
Par aventoure, and beth neghth sibbe!
So dede Sire Degarre the bold
Spoused ther is moder
And that hende levedi also
Here owene sone was spoused to,
That sche upon here bodi bar.
Lo, what aventoure fil hem thar!
But God, that alle thingge mai stere,
206
Wolde nowt that thai sinned ifere:
To chirche thai wente with barouns bolde;
A riche feste thai gonne to holde;
And wan was wel ipassed non
And the dai was al idon,
To bedde thai sscholde wende, that fre,
The dammaisele and Sire Degarre.
He stod stille and bithouwte him than
Hou the hermite, the holi man,
Bad he scholde no womman take
For faired ne for riches sake
But she mighte this gloves two
Lightliche on hire hondes do.
'Allas, allas!' than saide he,
'What meschaunce is comen to me?
A wai! witles wrechche ich am!
Iich hadde levere than this kingdam
That is iseised into min hond
That ich ware faire out of this lond!'
He wrang his hondes and was sori,
Ac no man wiste therefore wi.
The King parceyved and saide tho,
'Sire Degarre, wi farest thou so?
Is ther ani thing don ille,
Spoken or seid agen thi wille?'
'Ya, sire,' he saide, 'bi Hevene King!'
'I chal never, for no spousing,
Therwhiles I live, with wimman dele,
Widue ne wif ne dammeisele,
But she this gloves mai take and fonde
And lightlich drawen upon hire honde.'
His yonge bride that gan here,
And al for thout chaunged hire chere
And ate laste gan to turne here mod:
Here visage wex ase red ase blod:
She knew tho gloves that were hire.
'Schewe hem hider, leve sire.'
Sche tok the gloves in that stede
And lightliche on hire hondes dede,
And fil adoun, with revli crie,
And seide, 'God, mercy, mercie!
Thou art mi sone hast spoused me her,
207
And ich am, sone, thi moder der.
Ich hadde the loren, ich have the founde;
Blessed be Jhesu Crist that stounde!'
Sire Degarre tok his moder tho
And helde here in his armes two.
Keste and clepte here mani a sithe;
That hit was sche, he was ful blithe.
Than the Kyng gret wonder hadde
Why that noise that thai made,
And mervailed of hire crying,
And seide, 'Doughter, what is this thing?'
'Fader,' she seide, 'thou schalt ihere:
Thou wenest that ich a maiden were,
Ac certes, nay, sire, ich am non:
Twenti winter nou hit is gon
That mi maidenhed I les
In a forest as I wes,
And this is mi sone, God hit wot:
Bi this gloves wel ich wot.'
She told him al that sothe ther,
Hou the child was geten and wher;
And hou that he was boren also,
To the hermitage yhe sente him tho,
And seththen herd of him nothing;
'But thanked be Jhesu, Hevene King,
Iich have ifounde him alive!
Ich am his moder and ek his wive!'
'Leve moder,' seide Sire Degarre,
'Telle me the sothe, par charité:
Into what londe I mai terne
To seke mi fader, swithe and yerne?'
'Sone,' she saide, 'bi Hevene Kyng,
I can the of him telle nothing
But tho that he fram me raught,
His owen swerd he me bitaught,
And bad ich sholde take hit the forthan
Yif thou livedest and were a man.'
The swerd sche fet forht anon right,
And Degarre hit out plight.
Brod and long and hevi hit wes:
In that kyngdom no swich nes.
Than seide Degarre forthan,
208
'Whoso hit aught, he was a man!
Nou ich have that ikepe,
Night ne dai nel ich slepe
Til that I mi fader see,
Yif God wile that hit so be.'
In the cité he reste al night.
Amorewe, whan hit was dai-lit,
He aros and herde his masse;
He dighte him and forth gan passe.
Of al that cité than moste non
Neither with him riden ne gon
But his knave, to take hede
To his armour and his stede.
Forth he rod in his wai
Mani a pas and mani jurnai;
So longe he passede into west
That he com into theld forest
Ther he was bigeten som while.
Therinne he rideth mani a mile;
Mani a dai he ride gan;
No quik best he fond of man,
Ac mani wilde bestes he seghth
And foules singen on heghth.
So longe hit drouwth to the night,
The sonne was adoune right.
Toward toun he wolde ride,
But he nist never bi wiche side.
Thenne he segh a water cler,
And amidde a river,
A fair castel of lim and ston:
Other wonying was ther non.
To his knave he seide, 'Tide wat tide,
O fote forther nel I ride,
Ac here abide wille we,
And aske herberewe par charité,
Yif ani quik man be here on live.'
To the water thai come als swithe;
The bregge was adoune tho,
And the gate open also,
And into the castel he gan spede.
First he stabled up his stede;
He taiede up his palefrai.
209
Inough he fond of hote and hai;
He bad his grom on heying
Kepen wel al here thing.
He passed up into the halle,
Biheld aboute, and gan to calle;
Ac neither on lond ne on hegh
No quik man he ne segh.
Amidde the halle flore
A fir was bet, stark an store, 7
'Par fai,' he saide, 'ich am al sure
He that bette that fure
Wil comen hom yit tonight;
Abiden ich wille a litel wight.'
He sat adoun upon the dais,
And warmed him wel eche wais,
And he biheld and undernam
Hou in at the dore cam
Four dammaiseles, gent and fre;
Ech was itakked to the kne.
The two bowen an arewen bere,
The other two icharged were
With venesoun, riche and god.
And Sire Degarre upstod
And gret hem wel fair aplight,
Ac thai answerede no wight,
But yede into chaumbre anon
And barred the dore after son.
Sone therafter withalle
Ther com a dwerw into the halle.
Four fet of lengthe was in him;
His visage was stout and grim;
Bothe his berd and his fax
Was crisp an yhalew as wax;
Grete sscholdres and quarré;
Right stoutliche loked he;
Mochele were hise fet and honde
Ase the meste man of the londe;
He was iclothed wel aright,
His sschon icouped as a knight;
He hadde on a sorcot overt,
Iforred with blaundeuer apert.
Sire Degarre him biheld and lowggh,
210
And gret him fair inowggh,
Ac he ne answerede nevere a word,
But sette trestles and laid the bord,
And torches in the halle he lighte,
And redi to the soper dighte.
Than ther com out of the bour
A dammeisele of gret honour;
In the lond non fairer nas;
In a diapre clothed she was
With hire come maidenes tene,
Some in scarlet, some in grene,
Gent of bodi, of semblaunt swete,
And Degarre hem gan grete;
Ac hi ne answerede no wight,
But yede to the soper anon right.
'Certes,' quath Sire Degarre,
'Ich have hem gret, and hi nowt me;
But thai be domb, bi and bi
Thai schul speke first ar I.'
The levedi that was of rode so bright,
Amidde she sat anon right,
And on aither half maidenes five.
The dwerw hem servede al so blive
With riche metes and wel idight;
The coppe he filleth with alle his might.
Sire Degarre couthe of curteisie:
He set a chaier bifore the levedie,
And therin himselve set,
And tok a knif and carf his met;
At the soper litel at he,
But biheld the levedi fre,
And segh ase feir a wimman
Als he hevere loked an,
That al his herte and his thout
Hire to love was ibrowt.
And tho thai hadde souped anowgh,
The drew com, and the cloth he drough;
The levedis wessche everichon
And yede to chaumbre quik anon.
Into the chaumbre he com ful sone.
The levedi on here bed set,
And a maide at here fet,
211
And harpede notes gode and fine;
Another broughte spices and wine.
Upon the bedde he set adoun
To here of the harpe soun.
For murthe of notes so sschille,
He fel adoun on slepe stille;
So he slep al that night.
The levedi wreith him warm aplight,
And a pilewe under his heved dede,
And yede to bedde in that stede.
Amorewe whan hit was dai-light,
Sche was uppe and redi dight.
Faire sche waked him tho:
'Aris!' she seide, 'graith the, an go!'
And saide thus in here game:
'Thou art worth to suffri schame,
That al night as a best sleptest,
And non of mine maidenes ne keptest.'
'O gentil levedi,' seide Degarre,
'For Godes love, forgif hit me!
Certes the murie harpe hit made,
Elles misdo nowt I ne hade;
Ac tel me, levedi so hende,
Ar ich out of thi chaumber wende,
Who is louerd of this lond?
And who this castel hath in hond?
Wether thou be widue or wif,
Or maiden yit of clene lif?
And whi her be so fele wimman
Allone, withouten ani man?'
The dameisele sore sighte,
And bigan to wepen anon righte,
'Sire, wel fain ich telle the wolde,
Yif evere the better be me sscholde.
Mi fader was a riche baroun,
And hadde mani a tour and toun.
He ne hadde no child but me;
Ich was his air of his cuntré.
In mené ich hadde mani a knight
And squiers that were gode and light,
An staleworht men of mester,
To serve in court fer and ner;
212
Ac thanne is thar here biside
A sterne knight, iknawe ful wide.
Ich wene in Bretaine ther be non
So strong a man so he is on.
He had ilove me ful yore;
Ac in herte nevere more
Ne mighte ich lovie him agein;
But whenne he seghye ther was no gein,
He was aboute with maistri
For to ravisse me awai.
Mine knightes wolde defende me,
And ofte fowghten hi an he;
The beste he slowgh the firste dai,
And sethen an other, par ma fai,
And sethen the thridde and the ferthe, The beste that mighte gon on erthe!
Mine squiers that weren so stoute,
Bi foure, bi five, thai riden oute,
On hors armed wel anowgh:
His houen bodi he hem slough.
Mine men of mester he slough alle,
And other pages of mine halle.
Therfore ich am sore agast
Lest he wynne me ate last.'
With this word sche fil to grounde,
And lai aswone a wel gret stounde.
Hire maidenes to hire come
And in hire armes up hire nome.
He beheld the levedi with gret pité.
'Loveli madame,' quath he,
'On of thine ich am here:
Ich wille the help, be mi pouere.'
'Yhe, sire,' she saide, 'than al mi lond
Ich wil the give into thin hond,
And at thi wille bodi mine,
Yif thou might wreke me of hine.'
Tho was he glad al for to fighte,
And wel gladere that he mighte
Have the levedi so bright
Yif he slough that other knight.
And als thai stod and spak ifere,
A maiden cried, with reuful chere,
213
'Her cometh oure enemi, faste us ate!
Drauwe the bregge and sschet the gate,
Or he wil slen ous everichone!'
Sire Degarre stirt up anon
And at a window him segh,
Wel i-armed on hors hegh;
A fairer bodi than he was on
In armes ne segh he never non.
Sire Degarre armed him blive
And on a stede gan out drive.
With a spere gret of gayn,
To the knight he rit agein.
The knighte spere al tosprong,
Ac Degarre was so strong
And so harde to him thrast,
But the knight sat so fast,
That the stede rigge tobrek
And fel to grounde, and he ek;
But anon stirt up the knight
And drough out his swerd bright.
'Alight,' he saide, 'adoun anon;
To fight thou sschalt afote gon.
For thou hast slawe mi stede,
Deth-dint schal be thi mede;
Ac thine stede sle I nille,
Ac on fote fighte ich wille.'
Than on fote thai toke the fight,
And hewe togidere with brondes bright.
The knight gaf Sire Degarre
Sterne strokes gret plenté,
And he him agen also,
That helm and scheld cleve atwo.
The knight was agreved sore
That his armour toburste thore:
A strok he gaf Sire Degarre,
That to grounde fallen is he;
But he stirt up anon right,
And swich a strok he gaf the knight
Upon his heved so harde iset
Thurh helm and heved and bacinet
That ate brest stod the dent;
Ded he fil doun, verraiment.
214
The levedi lai in o kernel,
And biheld the batail everi del.
She ne was never er so blithe:
Sche thankede God fele sithe.
Sire Degarre com into castel;
Agein him com the dammaisel,
And thonked him swithe of that dede.
Into chaumber sche gan him lede,
And unarmed him anon,
And set him hire bed upon,
And saide, 'Sire, par charité,
I the prai dwel with me,
And al mi lond ich wil the give,
And miselve, whil that I live.'
'Grant merci, dame,' saide Degarre,
'Of the gode thou bedest me:
Wende ich wille into other londe,
More of haventours for to fonde;
And be this twelve moneth be go,
Agein ich wil come the to.'
The levedi made moche mourning
For the knightes departing,
And gaf him a stede, god and sur,
Gold and silver an god armur,
And bitaught him Jhesu, Hevene King.
And sore thei wepen at here parting.
Forht wente Sire Degarre
Thurh mani a divers cuntré;
Ever mor he rod west.
So in a dale of o forest
He mette with a doughti knight
Upon a stede, god and light,
In armes that were riche and sur,
With the sscheld of asur
And thre bor-hevedes therin
Wel ipainted with gold fin.
Sire Degarre anon right
Hendeliche grette the knight,
And saide, 'Sire, God with the be;'
And thous agein answered he:
'Velaun, wat dost thou here,
In mi forest to chase mi dere?'
215
Degarre answerede with wordes meke:
'Sire, thine der nougt I ne seke:
Iich am an aunterous knight,
For to seche werre and fight.'
The knight saide, withouten fail,
'Yif thou comest to seke batail,
Here thou hast thi per ifounde:
Arme the swithe in this stounde!'
Sire Degarre and his squier
Armed him in riche atir,
With an helm riche for the nones,
Was ful of precious stones
That the maide him gaf, saun fail,
For whom he did rather batail.
A sscheld he kest aboute his swere
That was of armes riche and dere,
With thre maidenes hevedes of silver bright,
With crounes of gold precious of sight.
A sschaft he tok that was nowt smal,
With a kene coronal.
His squier tok another spere;
Bi his louerd he gan hit bere.
Lo, swich aventoure ther gan bitide The sone agein the fader gan ride,
And noither ne knew other no wight! 8
Nou biginneth the firste fight.
Sire Degarre tok his cours thare;
Agen his fader a sschaft he bare;
To bere him doun he hadde imint.
Right in the sscheld he set his dint;
The sschaft brak to peces al,
And in the sscheld lat the coronal.
Another cours thai gonne take;
The fader tok, for the sones sake,
A sschaft that was gret and long,
And he another also strong.
Togider thai riden with gret raundoun,
And aither bar other adoun.
With dintes that thai smiten there,
Here stede rigges toborsten were.
Afote thai gonne fight ifere
And laiden on with swerdes clere.
216
The fader amerveiled wes
Whi his swerd was pointles,
And seide to his sone aplight,
'Herkne to me a litel wight:
Wher were thou boren, in what lond?'
'In Litel Bretaigne, ich understond:
Kingges doughter sone, witouten les,
Ac I not wo mi fader wes.'
'What is thi name?' than saide he.
'Certes, men clepeth me Degarre.'
'O Degarre, sone mine!
Certes ich am fader thine!
And bi thi swerd I knowe hit here:
The point is in min aumenere.'
He tok the point and set therto;
Degarre fel iswone tho,
And his fader, sikerli,
Also he gan swony;
And whan he of swone arisen were,
The sone cride merci there
His owen fader of his misdede,
And he him to his castel gan lede,
And bad him dwelle with him ai.
'Certes, sire,' he saide, 'nai;
Ac yif hit youre wille were,
To mi moder we wende ifere,
For she is in gret mourning.'
'Blethelich,' quath he, 'bi Hevene Kyng.'
Syr Degaré and hys father dere,
Into Ynglond they went in fere.
They were armyd and well dyghtt.
As sone as the lady saw that knyght,
Wonther wel sche knew the knyght;
Anon sche chaungyd hur colowr aryght,
And seyd, 'My dere sun, Degaré,
Now thou hast broughtt thy father wyth the!'
'Ye, madame, sekyr thow be!
Now well y wot that yt ys he.'
'I thank, by God,' seyd the kyng,
'Now y wot, wythowtt lesyng,
Who Syr Degaré his father was!'
The lady swounyd in that plass.
217
Then afterward, now sykyrly,
The knyghtt weddyd the lady.
Sche and hur sun were partyd atwynn,
For they were to nyghe off kyn.
Now went forth Syr Degaré;
Wyth the kyng and his meyné,
His father and his mother dere.
Unto that castel thei went infere
Wher that wonnyd that lady bryght
That he hadd wonne in gret fyght,
And weddyd hur wyth gret solempnité
Byfor all the lordis in that cuntré.
Thus cam the knyght outt of his care;
God yff us grace well to fare.
Amen
~ Anonymous,
97:1052
The Tale Of Gamelyn
Fitt 1
Lithes and listneth and harkeneth aright,
And ye shul here of a doughty knyght;
Sire John of Boundes was his name,
He coude of norture and of mochel game.
Thre sones the knyght had and with his body he wan,
The eldest was a moche schrewe and sone bygan.
His brether loved wel her fader and of hym were agast,
The eldest deserved his faders curs and had it atte last.
The good knight his fadere lyved so yore,
That deth was comen hym to and handled hym ful sore.
The good knyght cared sore sik ther he lay,
How his children shuld lyven after his day.
He had bene wide where but non husbonde he was,
Al the londe that he had it was purchas.
Fayn he wold it were dressed amonge hem alle,
That eche of hem had his parte as it myght falle.
Thoo sente he in to contrey after wise knyghtes
To helpen delen his londes and dressen hem to-rightes.
He sent hem word by letters thei shul hie blyve,
If thei wolle speke with hym whilst he was alyve.
Whan the knyghtes harden sik that he lay,
Had thei no rest neither nyght ne day,
Til thei come to hym ther he lay stille
On his dethes bedde to abide goddys wille.
Than seide the good knyght seke ther he lay,
'Lordes, I you warne for soth, without nay,
I may no lenger lyven here in this stounde;
For thorgh goddis wille deth droueth me to grounde.'
Ther nas noon of hem alle that herd hym aright,
That thei ne had routh of that ilk knyght,
And seide, 'Sir, for goddes love dismay you nought;
God may don boote of bale that is now ywrought.'
Than speke the good knyght sik ther he lay,
'Boote of bale God may sende I wote it is no nay;
But I beseche you knyghtes for the love of me,
Goth and dresseth my londes amonge my sones thre.
1053
And for the love of God deleth not amyss,
And forgeteth not Gamelyne my yonge sone that is.
Taketh hede to that oon as wel as to that other;
Seelde ye seen eny hier helpen his brother.'
Thoo lete thei the knyght lyen that was not in hele,
And wenten into counselle his londes for to dele;
For to delen hem alle to on that was her thought.
And for Gamelyn was yongest he shuld have nought.
All the londe that ther was thei dalten it in two,
And lete Gamelyne the yonge without londe goo,
And eche of hem seide to other ful loude,
His bretheren myght yeve him londe whan he good cowde.
And whan thei had deled the londe at her wille,
They commen to the knyght ther he lay stille,
And tolde him anoon how thei had wrought;
And the knight ther he lay liked it right nought.
Than seide the knyght, 'Be Seint Martyne,
For al that ye han done yit is the londe myne;
For Goddis love, neighbours stondeth alle stille,
And I wil delen my londe after myn owne wille.
John, myne eldest sone shal have plowes fyve,
That was my faders heritage whan he was alyve;
And my myddelest sone fyve plowes of londe,
That I halpe forto gete with my right honde;
And al myn other purchace of londes and ledes
That I biquethe Gamelyne and alle my good stedes.
And I biseche you, good men that lawe conne of londe,
For Gamelynes love that my quest stonde.'
Thus dalt the knyght his londe by his day,
Right on his deth bed sik ther he lay;
And sone afterward he lay stoon stille,
And deide whan tyme come as it was Cristes wille.
Anoon as he was dede and under gras grave,
Sone the elder brother giled the yonge knave;
He toke into his honde his londe and his lede,
And Gamelyne him selven to clothe and to fede.
He clothed him and fedde him evell and eke wroth,
And lete his londes forfare and his houses bothe,
His parkes and his wodes and did no thing welle;
1054
And sithen he it abought on his owne felle.
So longe was Gamelyne in his brothers halle,
For the strengest, of good will they douted hym alle;
Ther was noon therinne neither yonge ne olde,
That wolde wroth Gamelyne were he never so bolde.
Gamelyne stood on a day in his brotheres yerde,
And byganne with his hond to handel his berde;
He thought on his landes that lay unsowe,
And his fare okes that doune were ydrawe;
His parkes were broken and his deer reved;
Of alle his good stedes noon was hym byleved;
His hous were unhilled and ful evell dight;
Tho thought Gamelyne it went not aright.
Afterward come his brother walking thare,
And seide to Gamelyne, 'Is our mete yare?'
Tho wrathed him Gamelyne and swore by Goddys boke,
'Thow schalt go bake thi self I wil not be thi coke!'
'What? brother Gamelyne howe answerst thou nowe?
Thou spekest nevere such a worde as thou dost nowe.'
'By feithe,' seide Gamelyne 'now me thenketh nede;
Of al the harmes that I have I toke never yit hede.
My parkes bene broken and my dere reved,
Of myn armes ne my stedes nought is byleved;
Alle that my fader me byquathe al goth to shame,
And therfor have thou Goddes curs brother be thi name!'
Than spake his brother that rape was and rees,
'Stond stille, gadlynge and holde thi pees;
Thou shalt be fayn to have thi mete and thi wede;
What spekest thow, gadelinge of londe or of lede?'
Than seide Gamelyne the child so yinge,
'Cristes curs mote he have that me clepeth gadelinge!
I am no wors gadeling ne no wors wight,
But born of a lady and gete of a knyght.'
Ne dorst he not to Gamelyn never a foot goo,
But cleped to hym his men and seide to hem thoo,
'Goth and beteth this boye and reveth hym his witte,
And lat him lerne another tyme to answere me bette.'
Than seide the childe yonge Gamelyne,
1055
'Cristes curs mote thou have brother art thou myne!
And if I shal algates be beten anoon,
Cristes curs mote thou have but thou be that oon!'
And anon his brother in that grete hete
Made his men to fette staves Gamelyn to bete.
Whan every of hem had a staf ynomen,
Gamelyn was werre whan he segh hem comen;
Whan Gamelyne segh hem comen he loked overall,
And was ware of a pestel stode under the wall;
Gamelyn was light and thider gan he lepe,
And droof alle his brotheres men right sone on an hepe
And loked as a wilde lyon and leide on good wone;
And whan his brother segh that he byganne to gon;
He fley up into a loft and shette the door fast;
Thus Gamelyn with his pestel made hem al agast.
Some for Gamelyns love and some for eye,
Alle they droughen hem to halves whan he gan to pleye.
'What now!' seyde Gamelyne 'evel mot ye the!
Wil ye bygynne contecte and so sone flee?'
Gamelyn sought his brother whider he was flowe,
And seghe where he loked out a wyndowe.
'Brother,' sayde Gamelyne 'com a litel nere,
And I wil teche thee a play at the bokelere.'
His brother him answerde and seide by Seint Richere,
'The while that pestel is in thine honde I wil come no nere;
Brother, I will make thi pees I swer by Cristes oore;
Cast away the pestel and wrethe the no more.'
'I most nede,' seide Gamelyn, 'wreth me at onys,
For thou wold make thi men to breke my bonys,
Ne had I hadde mayn and myght in myn armes,
To han hem fro me thei wold have done me harmes.'
'Gamelyn,' seide his brother, 'be thou not wroth,
For to sene the han harme me were right loth;
I ne did it not, brother, but for a fondinge,
For to loken wher thou art stronge and art so yenge.'
'Come adoune than to me and graunt me my bone
Of oon thing I wil the axe and we shal saught sone.'
Doune than come his brother that fikel was and felle,
And was swith sore afeerd of the pestelle.
He seide, 'Brother Gamelyn axe me thi bone,
1056
And loke thou me blame but I it graunte sone.'
Than seide Gamelyn 'Brother, iwys,
And we shul be at one thou most graunte me this:
Alle that my fader me byquath whilst he was alyve,
Thow most do me it have if we shul not strive.'
'That shalt thou have, Gamelyn I swere be Cristes oore!
Al that thi fadere the byquathe, though thou wolde have more;
Thy londe that lith ley wel it shal be sawe,
And thine houses reised up that bene leide ful lawe.'
Thus seide the knyght to Gamelyn with mouthe,
And thought on falsnes as he wel couthe.
The knyght thought on tresoun and Gamelyn on noon,
And wente and kissed his brother and whan thei were at oon
Alas, yonge Gamelyne no thinge he ne wist
With such false tresoun his brother him kist!
Fitt 2
Lytheneth, and listeneth, and holdeth your tonge,
And ye shul here talking of Gamelyn the yonge.
Ther was there bisiden cride a wrastelinge,
And therfore ther was sette a ramme and a ringe;
And Gamelyn was in wille to wende therto,
Forto preven his myght what he coude doo.
'Brothere,' seide Gamelyn, 'by Seint Richere,
Thow most lene me tonyght a litel coursere
That is fresshe for the spore on forto ride;
I moste on an erande a litel here beside.'
'By god!' seide his brothere 'of stedes in my stalle
Goo and chese the the best spare noon of hem alle
Of stedes and of coursers that stoden hem byside;
And telle me, good brother, whider thou wilt ride.'
'Here beside, brother is cried a wrastelinge,
And therfore shal be sette a ram and a ringe;
Moche worschip it were brother to us alle,
Might I the ram and the ringe bringe home to this halle.'
A stede ther was sadeled smertly and skete;
Gamelyn did a peire spores fast on his fete.
He sette his foote in the stirop the stede he bistrode,
And towardes the wrastelinge the yonge childe rode.
1057
Whan Gamelyn the yonge was riden out atte gate,
The fals knyght his brother loked yit after thate,
And bysought Jesu Crist that is hevene kinge,
He myghte breke his necke in the wrestelinge.
As sone as Gamelyn come ther the place was,
He lighte doune of his stede and stood on the gras,
And ther he herde a frankeleyn 'weiloway' singe,
And bygonne bitterly his hondes forto wringe.
'Good man,' seide Gamelyn, 'whi mast thou this fare?
Is ther no man that may you helpen out of care?'
'Allas!' seide this frankeleyn, 'that ever was I bore!
For twey stalworth sones I wene that I have lore;
A champion is in the place that hath wrought me sorowe,
For he hath sclayn my two sones but if God hem borowe.
I will yeve ten pound by Jesu Christ! and more,
With the nones I fonde a man wolde handel hym sore.'
'Good man,' seide Gamelyn, 'wilt thou wele doon,
Holde my hors the whiles my man drowe of my shoon,
And helpe my man to kepe my clothes and my stede,
And I wil to place gon to loke if I may spede.'
'By God!' seide the frankleyn, 'it shal be doon;
I wil myself be thi man to drowe of thi shoon,
And wende thou into place, Jesu Crist the spede,
And drede not of thi clothes ne of thi good stede.'
Barefoot and ungirt Gamelyn inne came,
Alle that were in the place hede of him nam,
Howe he durst aventure him to doon his myght
That was so doghty a champion in wrasteling and in fight.
Up stert the champioun rapely anon,
And toward yonge Gamelyn byganne to gon,
And seide, 'Who is thi fadere and who is thi sire?
For sothe thou art a grete fool that thou come hire!'
Gamelyn answerde the champioun tho,
'Thowe knewe wel my fadere while he myght goo,
The whiles he was alyve, by seynt Martyn!
Sir John of Boundes was his name, and I am Gamelyne.'
'Felawe,' sayde the champion, 'so mot I thrive,
I knewe wel thi fadere the whiles he was alyve;
And thi silf, Gamelyn, I wil that thou it here,
While thou were a yonge boy a moche shrewe thou were.'
1058
Than seide Gamelyn and swore by Cristes ore,
'Now I am older wexe thou shalt finde me a more!'
'By God!' seide the champion 'welcome mote thou be!
Come thow onys in myn honde thou shalt nevere the.'
It was wel within the nyght and the mone shone,
Whan Gamelyn and the champioun togider gon gone.
The champion cast turnes to Gamelyne that was prest,
And Gamelyn stode and bad hym doon his best.
Than seide Gamelyn to the champioun,
'Thowe art fast aboute to bringe me adoun;
Now I have proved mony tornes of thine,
Thow most,' he seide, 'oon or two of myne.'
Gamelyn to the champioun yede smertely anoon,
Of all the turnes that he couthe he shewed him but oon,
And cast him on the lift side that thre ribbes to-brake,
And therto his owne arme that yaf a grete crake.
Than seide Gamelyn smertly anon,
'Shal it bi hold for a cast or ellis for non?'
'By God!' seide the champion, 'whedere it be,
He that cometh ones in thi honde shal he never the!'
Than seide the frankeleyn that had the sones there,
'Blessed be thou, Gamelyn, that ever thou bore were!'
The frankleyn seide to the champioun on hym stode hym noon eye,
'This is yonge Gamelyne that taught the this pleye.'
Agein answerd the champioun that liketh no thing wel,
'He is alther maister and his pley is right felle;
Sithen I wrasteled first it is goon yore,
But I was nevere in my lif handeled so sore.'
Gamelyn stode in the place anon without serk,
And seide, 'Yif ther be moo lat hem come to werk;
The champion that pyned him to worch sore,
It semeth by his countenance that he wil no more.'
Gamelyn in the place stode stille as stone,
For to abide wrastelinge but ther come none;
Ther was noon with Gamelyn that wold wrastel more,
For he handeled the champioun so wonderly sore.
Two gentile men that yemed the place,
Come to Gamelyn -- God yeve him goode grace! --
1059
And seide to him, 'Do on thi hosen and thi shoon,
For soth at this tyme this fare is doon.'
And than seide Gamelyn, 'So mot I wel fare,
I have not yete halvendele sold my ware.'
Thoo seide the champioun, 'So broke I my swere,
He is a fool that therof bieth thou selleth it so dere.'
Tho seide the frankeleyne that was in moche care,
'Felawe,' he saide 'whi lackest thou this ware?
By seynt Jame of Gales that mony man hath sought,
Yit is it to good chepe that thou hast bought.'
Thoo that wardeynes were of that wrastelinge
Come and brought Gamelyn the ramme and the rynge,
And Gamelyn bithought him it was a faire thinge,
And wente with moche joye home in the mornynge.
His brother see wher he came with the grete route,
And bad shitt the gate and holde hym withoute.
The porter of his lord was soor agaast,
And stert anoon to the gate and lokked it fast.
Fitt 3
Now lithenes and listneth both yonge and olde,
And ye schul here gamen of Gamelyn the bolde.
Gamelyn come to the gate forto have come inne,
And it was shette faste with a stronge pynne;
Than seide Gamelyn, 'Porter, undo the yate,
For good menys sones stonden ther ate.'
Than answerd the porter and swore by Goddys berd,
'Thow ne shalt, Gamelyne, come into this yerde.'
'Thow lixt,' seide Gamelyne 'so broke I my chyne!'
He smote the wikett with his foote and breke awaie the pyne.
The porter seie thoo it myght no better be,
He sette foote on erth and bygan to flee.
'By my feye,' seide Gamelyn 'that travaile is ylore,
For I am of fote as light as thou if thou haddest it swore.' 1
Gamelyn overtoke the porter and his tene wrake,
And girt him in the nek that the boon to-brake,
And toke hym by that oon arme and threwe hym in a welle,
Seven fadme it was depe as I have herde telle.
1060
Whan Gamelyn the yonge thus had plaied his playe,
Alle that in the yerde were drowen hem awaye;
Thei dredden him ful sore for werk that he wrought,
And for the faire company that he thider brought.
Gamelyn yede to the gate and lete it up wide;
He lete inne alle that gone wolde or ride,
And seide, 'Ye be welcome without eny greve,
For we wil be maisters here and axe no man leve.
Yusterday I lefte,' seide yonge Gamelyne,
'In my brothers seler fyve tonne of wyne;
I wil not this company partyn atwynne,
And ye wil done after me while sope is therinne;
And if my brother gruche or make foule chere,
Either for spence of mete and drink that we spende here,
I am oure catour and bere oure alther purs,
He shal have for his grucchinge Seint Maries curs.
My brother is a nigon, I swere be Cristes oore,
And we wil spende largely that he hath spared yore;
And who that make grucchinge that we here dwelle,
He shal to the porter into the drowe-welle.'
Seven daies and seven nyghtes Gamelyn helde his feest,
With moche solace was ther noon cheest;
In a litel torret his brother lay steke,
And see hem waast his good and dorst no worde speke.
Erly on a mornynge on the eight day,
The gestes come to Gamelyn and wolde gone her way.
'Lordes,' seide Gamelyn, 'will ye so hie?
Al the wyne is not yit dronke so brouke I myn ye.'
Gamelyn in his herte was ful woo,
Whan his gestes toke her leve fro hym for to go;
He wolde thei had dwelled lenger and thei seide nay,
But bytaught Gamelyn, 'God and good day.'
Thus made Gamelyn his feest and brought wel to ende,
And after his gestes toke leve to wende.
Fitt 4
Lithen and listen and holde your tunge,
And ye shal here game of Gamelyn the yonge;
Harkeneth, lordingges and listeneth aright,
1061
Whan alle gestis were goon how Gamelyn was dight.
Alle the while that Gamelyn heeld his mangerye,
His brothere thought on hym be wroke with his trecherye.
Whan Gamylyns gestes were riden and goon,
Gamelyn stood anon allone frend had he noon;
Tho aftere felle sone within a litel stounde,
Gamelyn was taken and ful hard ybounde.
Forth come the fals knyght out of the solere,
To Gamelyn his brother he yede ful nere,
And saide to Gamelyn, 'Who made the so bold
For to stroien the stoor of myn household?'
'Brother,' seide Gamelyn, 'wreth the right nought,
For it is many day gon sith it was bought;
For, brother, thou hast had by Seint Richere,
Of fiftene plowes of londe this sixtene yere,
And of alle the beestes thou hast forth bredde,
That my fader me byquath on his dethes bedde;
Of al this sixtene yere I yeve the the prowe,
For the mete and the drink that we han spended nowe.'
Than seide the fals knyght (evel mote he thee!)
'Harken, brothere Gamelyn what I wil yeve the;
For of my body, brother here geten have I none,
I wil make the myn here I swere by Seint John.'
'Par fay!' seide Gamelyn 'and if it so be,
And thou thenk as thou seist God yeelde it the!'
Nothinge wiste Gamelyn of his brother gile;
Therfore he hym bygiled in a litel while.
'Gamelyn,' seyde he, 'oon thing I the telle;
Thoo thou threwe my porter in the drowe-welle,
I swore in that wrethe and in that grete moote,
That thou shuldest be bounde bothe honde and fote;
This most be fulfilled my men to dote,
For to holden myn avowe as I the bihote.'
'Brother,' seide Gamelyn, 'as mote I thee!
Thou shalt not be forswore for the love of me.'
Tho maden thei Gamelyn to sitte and not stonde,
To thei had hym bounde both fote and honde.
The fals knyght his brother of Gamelyn was agast,
And sente efter fetters to fetter hym fast.
His brother made lesingges on him ther he stode,
1062
And tolde hem that commen inne that Gamelyn was wode.
Gamelyn stode to a post bounden in the halle,
Thoo that commen inne loked on hym alle.
Ever stode Gamelyn even upright!
But mete and drink had he noon neither day ne nyght.
Than seide Gamelyn, 'Brother, be myn hals,
Now have I aspied thou art a party fals;
Had I wist the tresoun that thou hast yfounde,
I wold have yeve strokes or I had be bounde!'
Gamelyn stode bounde stille as eny stone;
Two daies and two nyghtes mete had he none.
Than seide Gamelyn that stood ybounde stronge,
'Adam Spencere me thenketh I faste to longe;
Adam Spencere now I biseche the,
For the moche love my fadere loved the,
If thou may come to the keys lese me out of bonde,
And I wil part with the of my free londe.'
Than seide Adam that was the spencere,
'I have served thi brother this sixtene yere,
Yif I lete the gone out of his boure,
He wold saye afterwardes I were a traitour.'
'Adam,' seide Gamelyn, 'so brouke I myn hals!
Thow schalt finde my brother at the last fals;
Therfore brother Adam lose me out of bondes,
And I wil parte with the of my free londes.'
'Up such forward,' seide Adam, 'ywis,
I wil do therto al that in me is.'
'Adam,' seide Gamelyn 'as mote I the,
I wil holde the covenaunt and thou wil me.'
Anoon as Adams lord to bed was goon,
Adam toke the kayes and lete Gamelyn out anoon;
He unlocked Gamelyn both hondes and fete,
In hope of avauncement that he hym byhete.
Than seide Gamelyn, 'Thonked be Goddis sonde!
Nowe I am lose both fote and honde;
Had I nowe eten and dronken aright,
Ther is noon in this hous shuld bynde me this nyght.'
Adam toke Gamelyn as stille as eny stone,
And ladde him into the spence raply anon,
And sette him to sopere right in a privey styde,
1063
He bad him do gladly and so he dide.
Anoon as Gamelyn had eten wel and fyne,
And therto y-dronken wel of the rede wyne,
'Adam,' seide Gamelyn, 'what is nowe thi rede?
Or I go to my brother and gerd of his heed?'
'Gamelyn,' seide Adam, 'it shal not be so.
I can teche the a rede that is worth the twoo.
I wote wel for soth that this is no nay,
We shul have a mangerye right on Sonday;
Abbotes and priours mony here shul be,
And other men of holy chirch as I telle the;
Thou shal stonde up by the post as thou were bounde fast,
And I shal leve hem unloke that away thou may hem cast.
Whan that thei han eten and wasshen her handes,
Thow shalt biseche hem alle to bringe the oute of bondes;
And if thei willen borowe the that were good game,
Than were thou out of prisoun and out of blame;
And if ecche of hem saye to us nay,
I shal do another I swere by this day!
Thow shalt have a good staf and I wil have another,
And Cristes curs haf that on that failleth that other!'
'Ye for God,' seide Gamelyn 'I say it for me,
If I faille on my side evel mot I thee!
If we shul algate assoile hem of her synne,
Warne me, brother Adam, whan we shul bygynne.'
'Gamelyn,' seid Adam, 'by Seinte Charité,
I wil warne the biforn whan it shal be;
Whan I winke on the loke for to gone,
And caste away thi fetters and come to me anone.'
'Adam,' seide Gamelyn, 'blessed be thi bonys!
That is a good counseill yeven for the nonys;
Yif thei warne the me to bringe out of bendes,
I wil sette good strokes right on her lendes.'
Whan the Sonday was comen and folk to the feest,
Faire thei were welcomed both leest and mest;
And ever as thei at the haldore come inne,
They casten her yen on yonge Gamelyn.
The fals knyght his brother ful of trecherye,
Al the gestes that ther were at the mangerye,
1064
Of Gamelyn his brother he tolde hem with mouthe
Al the harme and the shame that he telle couthe.
Whan they were yserved of messes two or thre,
Than seide Gamelyn, 'How serve ye me?
It is not wel served by God that alle made!
That I sitte fastinge and other men make glade.'
The fals knyght his brother ther as he stode,
Told to all the gestes that Gamelyn was wode;
And Gamelyn stode stille and answerde nought,
But Adames wordes he helde in his thought.
Thoo Gamelyn gan speke doolfully withalle
To the grete lordes that seton in the halle:
'Lordes,' he seide 'for Cristes passioun,
Helpe to bringe Gamelyn out of prisoun.'
Than seide an abbot, sorowe on his cheke,
'He shal have Cristes curs and Seinte Maries eke,
That the out of prison beggeth or borowe,
And ever worth him wel that doth the moche sorowe.'
After that abbot than speke another,
'I wold thine hede were of though thou were my brother!
Alle that the borowe foule mot hem falle!'
Thus thei seiden alle that were in the halle.
Than seide a priour, evel mote he threve!
'It is grete sorwe and care boy that thou art alyve.'
'Ow!' seide Gamelyn, 'so brouke I my bone!
Now have I spied that frendes have I none
Cursed mote he worth both flesshe and blood,
That ever doth priour or abbot eny good!'
Adam the spencere took up the clothe,
And loked on Gamelyn and segh that he was wrothe;
Adam on the pantry litel he thought,
And two good staves to the halle door he brought,
Adam loked on Gamelyn and he was warre anoon,
And cast away the fetters and bygan to goon;
Whan he come to Adam he took that on staf,
And bygan to worch and good strokes yaf.
Gamelyn come into the halle and the spencer bothe,
And loked hem aboute as thei hadden be wrothe;
Gamelyn spreyeth holy watere with an oken spire,
1065
That some that stode upright felle in the fire.
Ther was no lewe man that in the halle stode,
That wolde do Gamelyn enything but goode,
But stoden bisides and lete hem both wirche,
For thei had no rewthe of men of holy chirche;
Abbot or priour, monk or chanoun,
That Gamelyn overtoke anoon they yeden doun
Ther was noon of alle that with his staf mette,
That he ne made hem overthrowe to quyte hem his dette.
'Gamelyn,' seide Adam, 'for Seinte Charité,
Pay good lyveré for the love of me,
And I wil kepe the door so ever here I masse!
Er they bene assoilled ther shal non passe.'
'Doute the not,' seide Gamelyn 'whil we ben ifere,
Kepe thow wel the door and I wil wirche here;
Bystere the, good Adam, and lete none fle,
And we shul telle largely how mony that ther be.'
'Gamelyn,' seide Adam, 'do hem but goode;
Thei bene men of holy churche drowe of hem no blode
Save wel the crownes and do hem no harmes,
But breke both her legges and sithen her armes.'
Thus Gamelyn and Adam wroughte ryght faste,
And pleide with the monkes and made hem agaste.
Thidere thei come ridinge joly with swaynes,
And home ayein thei were ladde in cartes and waynes.
Tho thei hadden al ydo than seide a grey frere,
'Allas! sire abbot what did we nowe here?
Whan that we comen hidere it was a colde rede,
Us had be bet at home with water and breed.'
While Gamelyn made orders of monke and frere,
Evere stood his brother and made foule chere;
Gamelyn up with his staf that he wel knewe,
And girt him in the nek that he overthrewe;
A litel above the girdel the rigge-boon he barst;
And sette him in the fetters theras he sat arst.
'Sitte ther, brother,' seide Gamelyn,
'For to colen thi body as I did myn.'
As swith as thei had wroken hem on her foon,
Thei asked water and wasshen anon,
What some for her love and some for her awe,
1066
Alle the servantes served hem on the beste lawe.
The sherreve was thennes but fyve myle,
And alle was tolde him in a lytel while,
Howe Gamelyn and Adam had ydo a sorye rees,
Boundon and wounded men ayeinst the kingges pees;
Tho bygan sone strif for to wake,
And the shereff about Gamelyn forto take.
Fitt 5
Now lithen and listen so God geve you good fyne!
And ye shul here good game of yonge Gamelyne.
Four and twenty yonge men that helde hem ful bolde,
Come to the shiref and seide that thei wolde
Gamelyn and Adam fette by her fay;
The sheref gave hem leve soth for to say;
Thei hiden fast wold thei not lynne,
To thei come to the gate there Gamelyn was inne.
They knocked on the gate the porter was nyghe,
And loked out atte an hool as man that was scleghe.
The porter hadde bihold hem a litel while,
He loved wel Gamelyn and was dradde of gyle,
And lete the wikett stonde ful stille,
And asked hem without what was her wille.
For all the grete company speke but oon,
'Undo the gate, porter and lat us in goon.'
Than seide the porter 'So brouke I my chyn,
Ye shul saie youre erand er ye come inne.'
'Sey to Gamelyn and Adam if theire wil be,
We wil speke with hem two wordes or thre.'
'Felawe,' seide the porter 'stonde ther stille,
And I wil wende to Gamelyn to wete his wille.'
Inne went the porter to Gamelyn anoon,
And saide, 'Sir, I warne you here ben comen youre foon;
The shireves men bene at the gate,
Forto take you both ye shul not scape.'
'Porter,' seide Gamelyn, 'so mote I the!
I wil alowe thi wordes whan I my tyme se.
Go ageyn to the gate and dwelle with hem a while,
And thou shalt se right sone porter, a gile.'
1067
'Adam,' seide Gamelyn, 'hast the to goon;
We han foo men mony and frendes never oon;
It bene the shireves men that hider bene comen,
Thei ben swore togidere that we shal be nomen.'
'Gamelyn,' seide Adam, 'hye the right blyve,
And if I faile the this day evel mot I thrive!
And we shul so welcome the shyreves men,
That some of hem shal make her beddes in the fenne.'
At a postern gate Gamelyn out went,
And a good cartstaf in his hondes hent;
Adam hent sone another grete staff
For to helpen Gamelyne and good strokes yaf.
Adam felled tweyn and Gamelyn thre,
The other sette fete on erthe and bygan to flee.
'What' seide Adam, 'so evere here I masse!
I have right good wyne drynk er ye passe!'
'Nay, by God!' seide thei, 'thi drink is not goode,
It wolde make a mannys brayn to lyen on his hode.'
Gamelyn stode stille and loked hym aboute,
And seide 'The shyref cometh with a grete route.'
'Adam,' seyde Gamelyn 'what bene now thi redes?
Here cometh the sheref and wil have our hedes.'
Adam seide to Gamelyn 'My rede is now this,
Abide we no lenger lest we fare amys:
I rede we to wode gon er we be founde,
Better is ther louse than in the toune bounde.'
Adam toke by the honde yonge Gamelyn;
And every of hem dronk a draught of wyn,
And after token her cours and wenten her way;
Tho fonde the scherreve nyst but non aye.
The shirrive light doune and went into halle,
And fonde the lord fetred faste withalle.
The shirreve unfetred hym right sone anoon,
And sente aftere a leche to hele his rigge boon.
Lat we now the fals knyght lye in hys care,
And talke we of Gamelyn and of his fare.
Gamelyn into the wode stalked stille,
And Adam Spensere liked right ille;
Adam swore to Gamelyn, 'By Seint Richere,
1068
Now I see it is mery to be a spencere,
Yit lever me were kayes to bere,
Than walken in this wilde wode my clothes to tere.'
'Adam,' seide Gamelyn, 'dismay the right nought;
Mony good mannys child in care is brought.'
As thei stode talkinge bothen in fere,
Adam herd talking of men and right nyghe hem thei were.
Tho Gamelyn under wode loked aright,
Sevene score of yonge men he seye wel ydight;
Alle satte at the mete compas aboute.
'Adam,' seide Gamelyn, 'now have I no doute,
Aftere bale cometh bote thorgh Goddis myght;
Me think of mete and drynk I have a sight.'
Adam loked thoo under wode bough,
And whan he segh mete was glad ynogh;
For he hoped to God to have his dele,
And he was sore alonged after a mele.
As he seide that worde the mayster outlawe
Saugh Adam and Gamelyn under the wode shawe.
'Yonge men,' seide the maistere 'by the good Rode,
I am ware of gestes God send us goode;
Yond ben twoo yonge men wel ydight,
And parenture ther ben mo whoso loked right.
Ariseth up, yonge men and fette hem to me;
It is good that we weten what men thei be.'
Up ther sterten sevene from the dynere,
And metten with Gamelyn and Adam Spencere.
Whan thei were nyghe hem than seide that oon,
'Yeeldeth up, yonge men your bowes and your floon.'
Than seide Gamelyn that yong was of elde,
'Moche sorwe mote thei have that to you hem yelde!
I curs noon other but right mysilve;
Thoo ye fette to you fyve than be ye twelve!'
Whan they harde by his word that myght was in his arme,
Ther was noon of hem that wolde do hym harme,
But seide to Gamelyn myldely and stille,
'Cometh afore our maister and seith to hym your wille.'
'Yong men,' seide Gamelyn, 'be your lewté,
What man is youre maister that ye with be?'
Alle thei answerd without lesing,
'Our maister is crowned of outlawe king.'
1069
'Adam,' seide Gamelyn, 'go we in Cristes name;
He may neither mete ne drink warne us for shame.
If that he be hende and come of gentil blood,
He wil yeve us mete and drink and do us som gode.'
'By Seint Jame!' seide Adam, 'what harme that I gete,
I wil aventure me that I had mete.'
Gamelyn and Adam went forth in fere,
And thei grette the maister that thei fond there.
Than seide the maister king of outlawes,
'What seche ye, yonge men, under the wode shawes?'
Gamelyn answerde the king with his croune,
'He most nedes walk in feeld that may not in toune.
Sire, we walk not here no harme to doo,
But yif we mete a deer to shete therto,
As men that bene hungry and mow no mete fynde,
And bene harde bystad under wode lynde.'
Of Gamelyns wordes the maister had reuthe,
And seide, 'Ye shul have ynow have God my trouth!'
He bad hem sitte doun for to take rest;
And bad hem ete and drink and that of the best.
As they eten and dronken wel and fyne,
Than seide on to another, 'This is Gamelyne.'
Tho was the maistere outlaw into counseile nome,
And tolde howe it was Gamelyn that thider was come.
Anon as he herd how it was byfalle,
He made him maister under hym over hem alle.
Withinne the thridde weke hym come tydinge,
To the maistere outlawe that was her kinge,
That he shuld come home his pees was made;
And of that good tydinge he was ful glade.
Thoo seide he to his yonge men soth forto telle,
'Me bene comen tydinges I may no lenger dwelle.'
Tho was Gamelyn anoon withoute taryinge,
Made maister outlawe and crowned her kinge.
Whan Gamelyn was crowned king of outlawes,
And walked had a while under the wode shawes,
The fals knyght his brother was sherif and sire,
And lete his brother endite for hate and for ire.
Thoo were his boond men sory and no thing glade,
Whan Gamelyn her lord wolfeshede was made;
1070
And sente out of his men wher thei might hym fynde,
For to go seke Gamelyne under the wode lynde,
To telle hym tydinge the wynde was wente,
And al his good reved and al his men shente.
Whan thei had hym founden on knees thei hem setten,
And adoune with here hodes and her lord gretten;
'Sire, wreth you not for the good Rode,
For we han brought you tyddyngges but thei be not gode.
Now is thi brother sherreve and hath the bayly,
And hath endited the and wolfesheed doth the crye.'
'Allas!' seide Gamelyn, 'that ever I was so sclak
That I ne had broke his nek whan I his rigge brak!
Goth, greteth wel myn husbondes and wif,
I wil be at the nexte shyre have God my lif!'
Gamelyn come redy to the nexte shire,
And ther was his brother both lord and sire.
Gamelyn boldely come into the mote halle,
And putte adoun his hode amonge tho lordes alle;
'God save you, lordinggs that here be!
But broke bak sherreve evel mote thou thee!
Whi hast thou don me that shame and vilenye,
For to lat endite me and wolfeshede do me crye?'
Thoo thoghte the fals knyght forto bene awreke,
And lette Gamelyn most he no thinge speke;
Might ther be no grace but Gamelyn atte last
Was cast in prison and fettred faste.
Gamelyn hath a brothere that highte Sir Ote,
Als good an knyght and hende as might gon on foote.
Anoon yede a massager to that good knyght
And tolde him altogidere how Gamelyn was dight.
Anoon whan Sire Ote herd howe Gamelyn was dight,
He was right sory and no thing light,
And lete sadel a stede and the way name,
And to his tweyne bretheren right sone he came.
'Sire,' seide Sire Ote to the sherreve thoo,
'We bene but three bretheren shul we never be mo;
And thou hast prisoned the best of us alle;
Such another brother evel mote hym byfalle!'
'Sire Ote,' seide the fals knyght, 'lat be thi cors;
By God, for thi wordes he shal fare the wors;
To the kingges prisoun he is ynome,
1071
And ther he shal abide to the justice come.'
'Par de!' seide Sir Ote, 'better it shal be;
I bid hym to maynprise that thou graunte me
To the next sitting of delyveraunce,
And lat than Gamelyn stonde to his chaunce.'
'Brother, in such a forward I take him to the;
And by thine fader soule that the bigate and me,
But he be redy whan the justice sitte,
Thou shalt bere the juggement for al thi grete witte.'
'I graunte wel,' seide Sir Ote, 'that it so be.
Lat delyver him anoon and take hym to me.'
Tho was Gamelyn delyvered to Sire Ote, his brother;
And that nyght dwelled the oon with the other.
On the morowe seide Gamelyn to Sire Ote the hende,
'Brother,' he seide, 'I mote forsoth from you wende
To loke howe my yonge men leden her liff,
Whedere thei lyven in joie or ellis in striff.'
'By God' seyde Sire Ote, 'that is a colde rede,
Nowe I se that alle the carke schal fal on my hede;
For whan the justice sitte and thou be not yfounde,
I shal anoon be take and in thi stede ibounde.'
'Brother,' seide Gamelyn, 'dismay you nought,
For by saint Jame in Gales that mony men hath sought,
Yif that God almyghty holde my lif and witte,
I wil be redy whan the justice sitte.'
Than seide Sir Ote to Gamelyn, 'God shilde the fro shame;
Come whan thou seest tyme and bringe us out of blame.'
Fitt 6
Litheneth, and listeneth and holde you stille,
And ye shul here how Gamelyn had al his wille.
Gamelyn went under the wode-ris,
And fonde ther pleying yenge men of pris.
Tho was yonge Gamelyn right glad ynoughe,
Whan he fonde his men under wode boughe.
Gamelyn and his men talkeden in fere,
And thei hadde good game her maister to here;
His men tolde him of aventures that they had founde,
And Gamelyn tolde hem agein howe he was fast bounde.
1072
While Gamelyn was outlawe had he no cors;
There was no man that for him ferde the wors,
But abbots and priours, monk and chanoun;
On hem left he nought whan he myghte hem nome.
While Gamelyn and his men made merthes ryve,
The fals knyght his brother evel mot he thryve!
For he was fast aboute both day and other,
For to hiren the quest to hongen his brother.
Gamelyn stode on a day and byheeld
The wodes and the shawes and the wild feeld,
He thoughte on his brothere how he hym byhette
That he wolde be redy whan the justice sette;
He thought wel he wold without delay,
Come tofore the justice to kepen his day,
And saide to his yonge men, 'Dighteth you yare,
For whan the justice sitte we most be thare,
For I am under borowe til that I come,
And my brother for me to prison shal be nome.'
'By Seint Jame!' seide his yonge men, 'and thou rede therto,
Ordeyn how it shal be and it shal be do.'
While Gamelyn was comyng ther the justice satte,
The fals knyght his brother forgate he not that,
To hire the men of the quest to hangen his brother;
Thoughe thei had not that oon thei wolde have that other
Tho come Gamelyn from under the wode-ris,
And brought with hym yonge men of pris
'I see wel,' seide Gamelyn, 'the justice is sette;
Go aforn, Adam, and loke how it spette.'
Adam went into the halle and loked al aboute,
He segh there stonde lordes grete and stoute,
And Sir Ote his brother fetred ful fast;
Thoo went Adam out of halle as he were agast.
Adam seide to Gamelyn and to his felawes alle,
'Sir Ote stont fetered in the mote halle.'
'Yonge men,' seide Gamelyn, 'this ye heeren alle:
Sir Ote stont fetered in the mote halle.
If God geve us grace well forto doo,
He shal it abigge that it broughte therto.'
Than seide Adam that lockes had hore,
'Cristes curs mote he have that hym bonde so sore!
1073
And thou wilt, Gamelyn, do after my rede,
Ther is noon in the halle shal bere awey his hede.'
'Adam,' seide Gamelyn, 'we wil not do soo,
We wil slee the giltif and lat the other go.
I wil into the halle and with the justice speke;
Of hem that bene giltif I wil ben awreke.
Lat no skape at the door take, yonge men, yeme;
For I wil be justice this day domes to deme.
God spede me this day at my newe werk!
Adam, com with me for thou shalt be my clerk.'
His men answereden hym and bad don his best,
'And if thou to us have nede thou shalt finde us prest;
We wil stonde with the while that we may dure;
And but we worchen manly pay us none hure.'
'Yonge men,' seid Gamelyn, 'so mot I wel the!
A trusty maister ye shal fynde me.'
Right there the justice satte in the halle,
Inne went Gamelyn amonges hem alle.
Gamelyn lete unfetter his brother out of bende.
Than seide Sire Ote his brother that was hende,
'Thow haddest almost, Gamelyn, dwelled to longe,
For the quest is out on me that I shulde honge.'
'Brother,' seide Gamelyn, 'so God yeve me good rest!
This day shul thei be honged that ben on the quest;
And the justice both that is the juge man,
And the sherreve also thorgh hym it bigan.
Than seide Gamelyn to the justise,
'Now is thi power don, the most nedes rise;
Thow hast yeven domes that bene evel dight,
I will sitten in thi sete and dressen hem aright.'
The justice satte stille and roos not anon;
And Gamelyn cleved his chekebon;
Gamelyn toke him in his armes and no more spake,
But threwe hym over the barre and his arme brake.
Dorst noon to Gamelyn seie but goode,
Forfeerd of the company that without stoode.
Gamelyn sette him doun in the justise sete,
And Sire Ote his brother by him and Adam at his fete.
Whan Gamelyn was sette in the justise stede,
Herken of a bourde that Gamelyn dede.
1074
He lete fetter the justise and his fals brother,
And did hem com to the barre that on with that other.
Whan Gamelyn had thus ydon had he no rest,
Til he had enquered who was on his quest
Forto demen his brother Sir Ote for to honge;
Er he wist what thei were hym thought ful longe.
But as sone as Gamelyn wist where thei were,
He did hem everechon fetter in fere,
And bringgen hem to the barre and setten in rewe;
'By my feith!' seide the justise, 'the sherrive is a shrewe!'
Than seide Gamelyn to the justise,
'Thou hast yove domes of the worst assise;
And the twelve sesoures that weren on the quest,
Thei shul be honged this day so have I good rest!'
Than seide the sheref to yonge Gamelyn,
'Lord, I crie thee mercie brother art thou myn.'
'Therfor,' seide Gamelyn, 'have thou Cristes curs,
For and thow were maister I shuld have wors.'
For to make shorte tale and not to longe,
He ordeyned hym a quest of his men stronge;
The justice and the shirreve both honged hie,
To weyven with the ropes and the winde drye;
And the twelve sisours (sorwe have that rekke!)
Alle thei were honged fast by the nekke.
Thus endeth the fals knyght with his trecherye,
That ever had lad his lif in falsenesse and folye.
He was honged by the nek and not by the purs,
That was the mede that he had for his faders curs.
Sire Ote was eldest and Gamelyn was yenge,
Wenten to her frendes and passed to the kinge;
Thei maden pees with the king of the best sise.
The king loved wel Sir Ote and made hym justise.
And after, the king made Gamelyn in est and in west,
The cheef justice of his free forest;
Alle his wight yonge men the king foryaf her gilt,
And sithen in good office the king hath hem pilt,
Thus wane Gamelyn his land and his lede,
And wreke him on his enemyes and quytte hem her mede;
And Sire Ote his brother made him his heire,
And sithen wedded Gamelyn a wif good and faire;
1075
They lyved togidere the while that Crist wolde,
And sithen was Gamelyn graven under molde.
And so shull we alle may ther no man fle:
God bring us to that joye that ever shal be!
~ Anonymous Olde English,
98:The Libelle Of Englyshe Polycye
Here beginneth the Prologe of the processe of the Libelle of Englyshe polycye,
exhortynge alle Englande to kepe the see enviroun and namelye the narowe see,
shewynge whate profete commeth thereof and also whate worshype and
salvacione to Englande and to alle Englyshe menne.
The trewe processe of Englysh polycye
Of utterwarde to kepe thys regne in rest
Of oure England, that no man may denye
Ner say of soth but it is one the best,
Is thys, as who seith, south, north, est and west
Cheryshe marchandyse, kepe thamyralte,
That we bee maysteres of the narowe see.
For Sigesmonde the grete Emperoure,
Whyche yet regneth, whan he was in this londe
Wyth kynge Herry the vte, prince of honoure,
Here moche glorye, as hym thought, he founde,
A myghty londe, whyche hadde take on honde
To werre in Fraunce and make mortalite,
And ever well kept rounde aboute the see.
And to the kynge thus he seyde, 'My brothere',
Whan he perceyved too townes, Calys and Dovere,
'Of alle youre townes to chese of one and other
To kepe the see and sone for to come overe,
To werre oughtwardes and youre regne to recovere,
Kepe these too townes sure to youre mageste
As youre tweyne eyne to kepe the narowe see'.
For if this see be kepte in tyme of werre,
Who cane here passe withought daunger and woo?
Who may eschape, who may myschef dyfferre?
What marchaundy may forby be agoo?
For nedes hem muste take truse every foo,
Flaundres and Spayne and othere, trust to me,
Or ellis hyndered alle for thys narowe see.
949
Therfore I caste me by a lytell wrytinge
To shewe att eye thys conclusione,
For concyens and for myne acquytynge
Ayenst God, and ageyne abusyon
And cowardyse and to oure enmyes confusione;
For iiij. thynges oure noble sheueth to me,
Kyng, shype and swerde and pouer of the see.
Where bene oure shippes, where bene oure swerdes become?
Owre enmyes bid for the shippe sette a shepe.
Allas, oure reule halteth, hit is benome.
Who dare weel say that lordeshype shulde take kepe,
(I wolle asaye, thoughe myne herte gynne to wepe,
To do thys werke) yf we wole ever the,
For verry shame to kepe aboute the see?
Shall any prynce, what so be hys name,
Wheche hathe nobles moche lyche to oures,
Be lorde of see and Flemmynges to oure blame
Stoppe us, take us and so make fade the floures
Of Englysshe state and disteyne oure honnoures?
For cowardyse, allas, hit shulde so be;
Therfore I gynne to wryte now of the see.
Of the commodytees of Spayne and of Flaundres. The fyrste chapitle.
Knowe welle all men that profites in certayne
Commodytes called commynge oute of Spayne
And marchandy, who so wyll wete what that is,
Bene fygues, raysyns, wyne, bastarde and dates,
And lycorys, Syvyle oyle and also grayne,
Whyte Castell sope and wax is not in vayne,
Iren, wolle, wadmole, gotefel, kydefel also,
(For poyntmakers full nedefull be the ij.)
Saffron, quiksilver; wheche Spaynes marchandy
Is into Flaundres shypped full craftylye
Unto Bruges as to here staple fayre.
The havene of Sluse they have for here repayre,
950
Wheche is cleped the Swyne, thro shyppes gydynge,
Where many wessell and fayre arne abydynge.
But these merchandes wyth there shyppes greet,
And suche chaffare as they bye and gette
By the weyes, most nede take one honde
By the costes to passe of oure Englonde
Betwyxt Dover and Calys, thys is no doute.
Who can weell ellis suche matere bringe aboute?
And whenne these seyde marchauntz discharged be
Of marchaundy in Flaundres neere the see,
Than they be charged agayn wyth marchaundy
That to Flaundres longeth full rychelye,
Fyne clothe of Ipre, that named is better than oures,
Cloothe of Curtryke, fyne cloothe of all colours,
Moche fustyane and also lynen cloothe.
But ye Flemmyngis, yf ye be not wrothe,
The grete substaunce of youre cloothe at the fulle
Ye wot ye make hit of oure Englissh wolle.
Thanne may hit not synke in mannes brayne
But that hit most, this marchaundy of Spayne,
Bothe oute and inne by oure coostes passe?
He that seyth nay in wytte is lyche an asse.
Thus if thys see werre kepte, I dare well sayne,
Wee shulde have pease with tho growndes tweyne;
For Spayne and Flaundres is as yche othere brothere,
And nethere may well lyve wythowghten othere.
They may not lyven to mayntene there degrees
Wythoughten oure Englysshe commodytees,
Wolle and tynne, for the wolle of Englonde
Susteyneth the comons Flemmynges I understonde.
Thane, yf Englonde wolde hys wolle restreyne
Frome Flaundres, thys foloweth in certayne,
Flaundres of nede muste wyth us have pease
Or ellis he is distroyde wythowghten lees.
Also, yef Flaundres thus distroyed bee,
Some marchaundy of Spayne wolle nevere ithe.
For distroyed hit is, and as in cheffe
The wolle of Spayne hit cometh not to preffe
But if it be tosed and menged well
Amonges Englysshe wolle the gretter delle;
For Spayneshe wolle in Flaundres draped is
And evere hath be that mene have mynde of this.
951
And yet woll is one the cheffe marchaundy
That longeth to Spayne, who so woll aspye;
Hit is of lytell valeue, trust unto me,
Wyth Englysshe woll but if it menged be.
Thus, if the see be kepte, then herkene hedere,
Yf these ij. londes comene not togedere,
So that the flete of Flaundres passe nought,
That in the narowe see it be not brought
Into the Rochell to feche the fumose wyne,
Nere into Britounse bay for salt so fyne,
What is than Spayne, what is Flaundres also?
As who seyth, nought; there thryfte is alle ago.
For the lytell londe of Flaundres is
But a staple to other londes iwys,
And all that groweth in Flaundres, greyn and sede,
May not a moneth fynde hem mete of brede.
What hath thenne Flaundres, be Flemmynges leffe or lothe,
But a lytell madere and Flemmyshe cloothe?
By draperinge of oure wolle in substaunce
Lyvene here comons, this is here governaunce,
Wythoughten whyche they may not leve at ease;
Thus moste hem sterve or wyth us most have peasse.
Of the commoditees of Portingalle. The ij. capitle.
The marchaundy also of Portyngale
To dyverse londes torneth into sale.
Portyngalers wyth us have trought on hande,
Whose marchaundy cometh muche into Englande.
They bene oure frendes wyth there commoditez,
And wee Englysshe passen into there countrees.
Here londe hathe oyle, wyne, osey, wex and greyne,
Fygues, reysyns, hony and cordeweyne,
Dates and salt hydes and suche marchaundy.
And if they wolde to Flaundres passe forth bye,
They schulde not be suffrede ones ner twyes
For supportynge of oure cruell enmyes,
That is to saye Flemmynges wyth here gyle,
For chaungeable they are in lytel whyle.
Than I conclude by resons many moo,
Yf wee sufferede nethere frende nere foo,
What for enmyes and so supportynge,
952
To passe forby us in tyme of werrynge,
(Sethe oure frendys woll not bene in causse
Of oure hyndrenge, yf reason lede thys clausse)
Than nede frome Flaundres pease of us be sought,
And othere londes shulde seche pease, doute nought;
For Flaundres is staple, as men tell me,
To alle nacyons of Crystiante.
The commodytes of Pety Brytayne, wyth here revers on the see. The iij. capitle.
Forthermore to wryten I hame fayne
Somwhate spekynge of the Lytell Bretayne.
Commodite therof there is and was
Salt and wynes, crestclothe and canvasse;
And the londe of Flaunderes sekerly
Is the staple of there marchaundy,
Wheche marchaundy may not passe awey
But by the coste of Englonde, this is no nay.
And of thys Bretayn, who so trewth levys,
Are the gretteste rovers and the gretteste thevys
That have bene in the see many a yere;
And that oure marchauntes have bowght alle to dere.
For they have take notable gode of oures
On thys seyde see, these false coloured pelours,
Called of Seynt Malouse and elles where,
Wheche to there duke none obeysaunce woll bere.
Wyth suche colours we have bene hindred sore,
And fayned pease is called no werre herefore.
Thus they have bene in dyverse costes manye
Of oure England, mo than reherse can I,
In Northfolke coostes and othere places aboute,
And robbed and brente and slayne by many a routte;
And they have also raunsouned toune by toune,
That into the regnes of bost have ronne here soune,
Whyche hathe bene ruthe unto thys realme and shame.
They that the see shulde kepe are moche to blame;
For Brytayne is of easy reputasyone,
And Seynt Malouse turneth hem to reprobacione.
A storie of kynge Edwarde the iiide hys ordynaunce for Bretayne.
Here brynge I in a storye to me lente,
953
That a goode squyere in tyme of parlemente
Toke unto me well wrytene in a scrowe,
That I have comonde bothe wyth hygh and lowe;
Of whyche all mene accordene into one
That hit was done not monye yeris agone,
But whene that noble kyng Edwarde the thride
Regned in grace ryght thus hit betyde.
For he hadde a manere gelozye
To hys marchauntes and lowede hem hartelye.
He felt the weyes to reule well the see,
Whereby marchauntes myght have prosperite.
Therfore Harflewe and Houndflewe dyd he makene,
And grete werres that tyme were undertakene
Betwyx the kynge and the duke of Bretayne.
At laste to falle to pease bothe were they feyne,
Upon the whyche, made by convencione,
Oure marchaundys they made hem redy boune
Towarde Brytayne to lede here marchaundye,
Wenynge hem frendes, and wente forthe boldelye.
But sone anone oure marchaundes were itake,
And wee spede nevere the better for treuse sake;
They loste here goode, here navy and spendynge.
But when there compleynte come unto the kynge,
Then wex he wrothe and to the duke he sente
And compleyned that such harme was hente
By convencione and pease made so refused.
Whiche duke sent ageyne and hym excused,
Rehersynge that the Mount of Seynte Michell
And Seynt Malouse wolde nevere a dele
Be subject unto his governaunce
Ner be undere hys obë¹³aunce,
And so they did withowten hym that dede.
But whan the kynge anone had takene hede,
He in his herte set a jugemente,
Wythoute callynge of ony parlemente
Or grete tary to take longe avyse;
To fortefye anone he dyd devyse
Of Englysshe townes iij., that is to seye
Derthmouth, Plymmouth, the thyrde it is Foweye,
And gaffe hem helpe and notable puissaunce,
Wyth insistence set them in governaunce
Upon the Pety Bretayn for to werre.
954
Than gode seemenne wolde no more deferre,
But bete theme home and made they myght not route,
Tooke prysoners and lernyd hem for to loutte.
And efte the duke in semblable wyse
Wrote to the kynge as he fyrste dyd devyse,
Hym excusynge; bot oure meny wode
Wyth grete poure passed overe the floode
And werred forth into the dukes londe
And had neygh destrued free and bonde.
But whan the duke knewe that tho townes thre
Shulde have loste all hys natale cuntree,
He undertoke by sewrte trewe not false
For Mount Seynt Mychelle and Seinte Malouse als
And othere partees of the Lytell Bretaynne,
Whych to obeye, as seyde was, were nott fayne.
The duke hymselfe for all dyd undertake,
Wyth all hys herte a full pease dyd he make,
So that in all the lyffe tyme of the kynge
Marchaundes hadde pease wythowtene werrynge.
He made a statute for Lumbardes in thys londe,
That they shulde in no wysse take on honde
Here to enhabite, to charge and to dyscharge,
But xl. dayes, no more tyme had they large.
Thys goode kynge be wytt of suche appreffe
Kepte hys marchauntes and the see fro myscheffe.
Of the commodites of Scotelonde and drapynge of here woll in Flaundres. The iiij.
chapitle.
Moreover of Scotlonde the commoditees
Ar felles, hydes and of wolle the fleesse;
And alle these muste passe bye us aweye
Into Flaundres by Englonde, sothe to saye.
And all here woll was draped for to sell
In the townes of Poperynge and of Bell,
Whyche my lorde of Glowcestre wyth ire
For here falshede dyd sett upon a fyre.
And yett they of Bell and Poperynge
Cowde never draper her woll for any thynge
But if they hadde Englysshe woll wythall,
955
Oure godely woll that is so generall,
Nedeful to hem in Spayne and Scotlande als
And othere costis; this sentence is not fals.
Ye worthi marchauntes, I do it upon yow;
I have this lerned, ye wott well where and howe.
Ye wotte the staple of that marchaundye
Of this Scotlonde is Flaundres sekerlye.
And the Scottes bene chargede, knowene at the eye,
Out of Flaundres wyth lytyll mercerye
And grete plentee of haburdasshers ware;
And halfe here shippes wyth carte whelys bare
And wyth barowes ar laden as in substaunce.
Thus moste rude ware be in here chevesaunce;
So they may not forbere thys Flemyssh londe.
Therefor if we wolde manly take on honde
To kepe thys see fro Flaundres and fro Spayne
And fro Scotelonde lych as fro Pety Bretayne,
Wee schulde ryght sone have pease for all here bostes,
For they muste nede passe by oure Englysshe costes.
Of the commoditees of Pruse and Hyghe Duchemenne and Esterlynges. The v.
chapitle.
Now goo wee forthe to the commoditees
That cometh fro Pruse in too manere degrees;
For too manere peple have suche use,
This is to sayen Highe Duchmene of Pruse
And Esterlynges, whiche myghte not be forborne
Oute of Flaundres but it were verrely lorne.
For they bringe in the substaunce of the beere
That they drynken fele to goode chepe not dere.
Ye have herde that twoo Flemmynges togedere
Wol undertake, or they goo ony whethere
Or they rise onys, to drinke a barell fulle
Of gode berkyne; so sore they hale and pulle,
Undre the borde they pissen as they sitte.
This cometh of covenaunt of a worthy witte.
Wythoute Calise in ther buttere they cakked,
Whan they flede home and when they leysere lakked
To holde here sege; they wente lyke as a doo,
Wel was that Flemmynge that myght trusse and goo.
For fere they turned bake and hyede faste,
956
Milorde of Gloucestre made hem so agaste
Wyth his commynge and sought hem in here londe
And brente and slowe as he hadde take on honde,
So that oure enmyse durste not byde nor stere;
They flede to mewe, they durste no more appere.
[Thene his meyné ³eidene that he was dede.
Tille we were goo, ther was no bettir reede;
For cowardy knyghthode was aslepe,
As dede there duke in mewe they dide hym kepe,]
Rebukede sore for evere so shamefully
Unto here uttere everelastinge vylany.
After bere and bacone odre gode commodites ensuene.
Now bere and bacone bene fro Pruse ibroughte
Into Flaundres, as loved and fere isoughte,
Osmonde, coppre, bowstaffes, stile and wex,
Peltreware and grey, pych, terre, borde and flex,
And Coleyne threde, fustiane and canvase,
Carde, bokeram; of olde tyme thus it wase.
But the Flemmynges amonge these thinges dere
In comen lowen beste bacon and bere.
[Thus are they hoggishe and drynkyn wele ataunte.
Farewel, Flemmynges, hay haro, hay avaunt.]
Also Pruse mene maken here aventure
Of plate of sylvere, of wegges gode and sure
In grete plente, whiche they bringe and bye
Oute of the londes of B顬me and Hungrye;
Whiche is encrese ful grete unto thys londe.
And thei bene laden agayn, I understonde,
Wyth wollen clothe all manere of coloures
By dyers crafted ful dyverse that bene ours.
And they aventure ful gretly unto the baye
For salte, that is nedefull wythoute naye.
Thus, if they wolde not oure frendys bee,
Wee myght lyghtlye stope hem in the see.
They shulde not passe oure stremes wythoutene leve;
It wolde not be but if we shulde hem greve.
Of the commoditees of the Januays and here grette karekkys. The vi. chapitle.
The Janueys comyne in sondre wyses
957
Into this londe wyth dyverse marchaundyses
In grete karrekkis arrayde wythouten lake
Wyth clothes of golde; silke and pepir blake
They bringe wyth hem and of woad grete plente,
Woll-oyle, wood-aschen by vessell in the see,
Coton, roche-alum and gode golde of Jene.
And they be charged wyth woll ageyne, I wene,
And wollene clothe of owres of colours all.
And they aventure, as ofte it dothe byfall,
Into Flaundres wyth suche thynge as they bye;
That is here cheffe staple sykerlye.
And if they wold be oure full ennemyse,
They shulde not passe oure stremez with marchaundyse.
The commodites and nycetees of Venicyans and Florentynes with there galees.
The vij. capitle.
The grete galees of Venees and Florence
Be wel ladene wyth thynges of complacence,
All spicerye and other grocers ware,
Wyth swete wynes, all manere of chaffare,
Apes and japes and marmusettes taylede,
Nifles, trifles, that litell have availed,
And thynges wyth whiche they fetely blere oure eye,
Wyth thynges not endurynge that we bye.
For moche of thys chaffare that is wastable
Mighte be forborne for dere and dyssevable;
And that I wene as for infirmitees
In oure Englonde are suche comoditees
Wythowten helpe of any other londe,
Whych ben by wytte and prattike bothe ifounde,
That all ill humors myght be voyded sure,
Whych that we gadre wyth oure Englysh cure,
That wee shulde have no nede to skamonye,
Turbit, euforbe, correcte, diagredie,
Rubarbe, sen鬠and yet they bene to nedefulle.
But I knowe wele thynges also spedefull
That growene here as these thynges forseyde.
Lett of this matere no mane be dysmayde,
But that a man may voyde infirmytee
Wythoute drugges fet fro beyonde the see.
And yf there shulde excepte be ony thynge,
958
It were but sugre, truste to my seyinge;
And he that trustith not to my sentence
Lett hym better serche experience.
In this mater I woll not ferthere prese;
Who so not beleveth let hym leve and cease.
Thus these galeise for this lykynge ware
And etynge ware bere hens oure beste chaffare,
Clothe, woll and tynne, whiche, as I seyde beforne,
Oute of this londe werste myght be forborne;
For eche other londe of necessite
Have grete nede to by some of the thre.
And wee resseyve of hem into this coste
Ware and chaffare that lyghtlye wol be loste.
And wolde Ihesu that oure lordis wolde
Considre this wel, both the yonge and olde,
Namelye the olde that have experience,
That myghte the yonge exorten to prudence.
What harme, what hurte and what hinderaunce
Is done to us unto oure grete grevaunce
Of suche londes and of suche nacions,
As experte men knowe by probacions!
By wretynge ar discured oure counsayles
And false coloured alwey the countertayles
Of oure enmyes, that dothe us hinderinge
Unto oure goodes, oure realme and to the kynge,
As wysse men have shewed well at eye,
And alle this is colowred by marchaundye.
Ane emsampelle of deseytte.
Also they bere the golde oute of thys londe
And souke the thryfte awey oute of oure honde;
As the waffore soukethe honye fro the bee,
So myn? oure commodite.
Now woll ye here how they in Cotteswolde
Were wonte to borowe, or they schulde be solde,
Here wolles gode (as als fro yere to yere
Of clothe and tynne they did in lych manere),
And in her galeys schyppe this marchaundye;
Then sone at Venice of them men wol it bye.
959
They utterne ther the chaffare be the payse,
And lyghtlye also ther they make her reys.
And whan tho gode bene at Venice solde,
Than to carrye her chaunge they ben full bolde
Into Flaundres; whan they this money have,
They wyll it profre, ther sotelte to save,
To Englysshe marchaundis to yeve it oute by eschaunge.
To be paide agayne they make it nothing straunge
Here in Englonde, semynge for the better,
At the receyvyng and sighte of a letter,
By iiij. penyes losse in the noble rounde,
That is xij. penyes in the golden pounde.
And yf we woll have of paymente
A full monythe, than moste hym nedes assente
To viij. penyes losse, that is shellynges tweyne
In the Englysshe pounde; as efte sones agayne
For ij. monythes xij. penyes muste he paye.
In the Englysshe pounde what is that to seye
But iij. shyllinges? So that in pounde felle
For hurte and harme harde is wyth hem to delle.
And whene Englysshe marchaundys have contente
This eschaunge in Englonde of assente,
Than these seyde Venecians have in wone
And Florentynes to bere here golde sone
Overe the see into Flaundres ageyne;
And thus they lyve in Flaundres, sothe to sayne,
And in London wyth suche chevesaunce
That men call usure to oure losse and hinderaunce.
Anothere exemple of disceytte.
Now lestene welle how they made us a baleys,
Whan they borowed at the toune of Caleys,
As they were wonte, ther woll that was hem lente;
For yere and yere they schulde make paymente,
And sometyme als for too yere and too yere.
This was fayre lone; but yett woll ye here
How they to Bruges wolde her wolles carye
And for hem take paymente wythowten tarye
And sell it faste for redy money in honde
(For fifty pounde of losse thei wolde not wonde
In a thowsande pounde) and lyve therebye
960
Tyll the day of paymente easylye,
Some gayne ageyne in exchaunge makynge,
Full lyke usurie as men make undertakynge.
Than whan thys payment of a thowsande pounde
Was well contente, they shulde have chaffare sounde
Yff they wolde fro the staple at the full
Reseyve ageyne ther thousande pounde in woll.
[And thus they wolde, if ye will so beleve,
Wypen our nose with our owne sleve.
Thow this proverbe be homly and undew,
Yet be liklynesse it is for soth full trew.]
In Cotteswolde also they ryde aboute
And al Englonde and bien wythouten doute
What them liste wythe fredome and fraunchise,
More then we Englisshe may getyn in any wyse.
But wolde God that wythoute lenger delayse
These galeise were unfraught in xl. daies
And in tho xl. dayes were charged ageyne,
And that they myght be put to certeyne
To go to oste, as wee there wyth hem doo.
It were expediente that they did right soo,
As wee do there; for, if the kynge wolde itt,
A! what worschip wold fall to Englysshe witte!
What profite also to oure marchaundye,
Whiche wolde of nede be cherisshed hartelye!
For I wolde wete why nowe owre navey fayleth,
Whan many a foo us at oure dorre assayleth,
Now in these dayes that, if there come a nede,
What navey shulde wee have it is to drede.
In Denmarke were full noble conquerours
In tyme passed, full worthy werriours,
Whiche when they had here marchaundes destroyde,
To poverte they fell, thus were they noyede,
And so they stonde at myscheffe at this daye.
This lerned I late well wryten, this is no naye.
Therefore beware, I can no better wylle,
Yf grace it woll, of other mennys perylle.
For yef marchaundes were cherysshede to here spede,
We were not lykelye to fayle in ony nede;
Yff they bee riche, thane in prosperite
Schalbe oure londe, lordes and comonte.
And in worship nowe think I on the sonne
961
Of marchaundy Richarde of Whitingdone,
That loodes sterre and chefe chosen floure.
Whate hathe by hym oure England of honoure,
And whate profite hathe bene of his richesse,
And yet lasteth dayly in worthinesse,
That penne and papere may not me suffice
Him to describe, so high he was of prise,
Above marchaundis to sett him one the beste!
I can no more, but God have hym in reste.
Nowe the principalle matere.
What reason is it that wee schulde go to oste
In there cuntrees and in this Englisshe coste
They schulde not so, but have more liberte
Than wee oure selfe? Now, all so mot I the,
I wolde men shulde to geftes take no hede,
That lettith oure thinge publique for to spede.
For this wee see well every day at eye,
Geftes and festes stopene oure pollicye.
Now se that fooles bene eyther they or wee;
But evere wee have the warse in this contre.
Therefore lett hem unto ooste go wyth us here,
Or be wee free wyth hem in like manere
In there cuntres; and if it woll not bee,
Compelle them unto ooste and ye shall see
Moche avauntage and muche profite arise,
Moche more than I write can in any wyse.
Of oure charge and discharge at here martes.
Conseyve well here that Englyssh men at martes
Be discharged, for all her craftes and artes,
In the Braban of all here marchaundy
In xiiij. dayes and ageyne hastely
In the same dayes xiiij. are charged efte.
And yf they byde lengere, alle is berefte;
Anone they schulde forfet here godes all
Or marchaundy, it schulde no bettere fall.
And wee to martis of Braban charged bene
Wyth Englyssh clothe, full gode and feyre to seyne.
Wee bene ageyne charged wyth mercerye,
962
Haburdasshere ware and wyth grocerye.
To whyche martis, that Englissh men call feyres,
Iche nacion ofte maketh here repayeres.
Englysshe and Frensh, Lumbardes, Januayes,
Cathᬯnes, theder they take here wayes;
Scottes, Spaynardes, Iresshmen there abydes,
Whiche grete plente bringen of salte hydes.
And I here saye that wee in Braban bye
Flaundres and Seland more of marchaundy
In comon use then done all other nacions;
This have I herde of marchaundes relacions.
And yff the Englysshe be not in the martis,
They bene febell and as noughte bene here partes;
For they bye more and more fro purse put oute
For marchaundy than all the othere route.
Kepte than the see, shyppes schulde not bringe ne feche,
And than the carreys wolde not theder streche;
And so tho martes wolde full evel thee,
Yf wee manly kepte aboute the see.
Of the commoditees of Brabane and Selande and Henaulde and marchaundyses
caryed by londe to the martes. The viij. chapitle.
The marchaundy of Brabane and Selande
Be madre and woade, that dyers take one hande
To dyen wythe, garleke and onyons,
And saltfysche als for husbond and comons.
But they of Holonde at Caleyse byene oure felles
And oure wolles that Englysshe men hem selles,
And the chefare that Englysshe men do byene
In the martis, that no man may denyene,
It is not made in Brabane that cuntre.
It commeth frome oute of Henaulde, not be the see
But all by londe by carris and frome Fraunce,
Burgoyne, Coleyn, Camerete in substaunce.
Therfore at martis yf there be a restereynte,
Men seyne pleynly, that liste no fables peynte,
Yf Englysshe men be wythdrawene awey,
Is grete rebuke and losse to here affraye,
As thoughe wee sent into the londe of Fraunce
Tenne thousande peple, men of gode puissaunce,
To werre unto her hynderynge multiphary;
963
So bene oure Englysshe marchauntes necessary.
Yf it be thus assay and ye schall weten
Of men experte by whome I have this wryten.
For seyde is that this carted marchaundye
Drawethe in valew as moche verralye
As all the gode that commethe in shippes thedyre,
Whyche Englisshe men bye moste and bryng it hedire;
For here martis bene feble, shame to saye,
But if Englisshe men thedir dresse here waye.
Conclusione of this deppendinge of kepinge of the see.
Than I conclude, yff nevere so moche by londe
Werre by carres ibrought unto there honde,
Yff well the see were kepte in governaunce,
They shulde by see have no delyveraunce.
Wee shulde hem stoppe and wee shulde hem destroy,
As prysoners wee shulde hem brynge to noy.
And so wee shulde of oure cruell enmysse
Maken oure frendes for fere of marchaundysse,
Yff they were not suffred for to passe
Into Flaundres; but wee be frayle as glasse
And also bretyll, not tough, nevere abydynge.
But when grace shyneth sone are wee slydynge;
Wee woll it not reseyve in any wysse,
That maken luste, envye and covetysse.
Expoune me this and ye shall sothe it fynde;
Bere it aweye and kepe it in youre mynde.
The nayle of thys conclusione.
Than shulde worshyp unto oure noble be,
In feet and forme to lorde and mageste.
Liche as the seale, the grettest of thys londe,
On the one syde hathe, as I understonde,
A prince rydynge wyth hys swerde idrawe,
In the other syde sittynge, sothe is this sawe,
Betokenynge goode reule and ponesshynge
In verry dede of Englande by the kynge
(And hit is so, God blessyd mote he bee);
So one lychewysse I wolde were on the see.
By the noble that swerde schulde have powere
964
And the shippes one the see aboute us here.
What nedeth a garlande whyche is made of ivye
Shewe a taverne wynelesse? Nowe, also thryve I,
Yf men were wyse, the Frenshemen and Flemmynge
Shulde bere no state in the see by werrynge.
Of Hankyne Lyons.
Thane Hankyn Lyons shulde not be so bolde
To stoppe us and oure shippes for to holde
Unto oure shame; he hadde be betene thens.
Allas, allas, why dede wee this offence
Fully to shende the olde Englisshe fames
And the profittes of Englonde and there names?
Why is this powdre called of covetise
Wyth fals colours caste thus beforne oure eyes?
That, if goode men called werryours
Wolde take in hand for the comon socours
To purge the see unto oure grete avayle
And wynne hem gode, and to have up the sayle
And one oure enmyes there lives to juparte,
So that they myght there pryses well departe,
As reason wolde, justice and equite,
To make this lande have lordeshyp of the sea,
Than shall Lumbardes and other feyned frendes
Make her chalenges by coloure false of fendes
And sey ther chafare in the shippes is
And chalenge all. Loke yf this be amisse.
For thus may all that men have bought to sore
Ben sone excused and saved by false coloure.
Beware ye men that bere the grete on honde,
That they destroy the polycye of this londe
By gifte and goode and the fyne golden clothes
And silke and othere. Sey ye not this sothe is?
Bot if ye hadde verry experience
That they take mede wyth pryve violence,
Carpettis and thynges of price and of pleysaunce,
Whereby stopped shulde be gode governaunce,
And if it were as ye seye unto me,
Than wolde I seye, allas, cupidite,
That they that have here lyves put in drede
Schalbe sone oute of wynnynge al for mede,
965
And lese here costes and brought to poverte,
That they shall nevere have luste to go to see.
Sterynge to an ordinaunce ayens coloure of maynteners and excusers.
For thys colour, that muste be seyde alofte
And be declared of the grete fulle ofte,
That oure seemen woll by many wyse
Spoylle oure frendys in stede of oure enmyseFor thys coloure and Lumbardes mayntenaunce
The kynge it nedeth to make an ordinaunce
Wyth hys counsell, that may not fayle, I trowe,
That frendes shuld frome enmyes well be knowe,
Oure enmyes taken and oure frendes spared;
The remedy of hem muste be declared.
Thus may the see be kept now in no sele,
For, if ought be taken, wotte ye weel,
Wee have the strokes and enmyes have the wynnynge;
But maynteners ar parteners of the synnynge.
Wee lyve in luste and byde in covetyse;
This is oure reule to mayntene marchaundyse,
And polycye that we have on the see,
And, but God helpe, it woll none other bee.
Of the commoditees of Irelonde and policye and kepynge therof and conquerynge
of wylde Iryshe, wyth an incident of Walys. The ix. chapitle.
I caste to speke of Irelonde but a lytelle.
Commoditees of it I woll entitell
Hydes and fish, samon, hake and herynge;
Irish wollen and lynyn cloth, faldynge,
And marterns gode bene in here marchaundye;
Hertys hydes and other hydes of venerye,
Skynnes of oter, squerel and Irysh hare,
Of shepe, lambe and fox is here chaffare,
Felles of kydde and conyes grete plente.
So that yf Irelond halpe us to kepe the see,
Because the kynge clepid is rex Anglie
And is dominus also Hibernie,
Of old possessyd by progenitours,
The Yrichemen have cause lyke to oures
Oure londe and herres togedre to defende,
966
So that none enmye shulde hurte ne offende
Yrelonde ne us, but as one comonte
Shulde helpe to kepe well aboute the see.
For they have havenes grete and godely bayes,
Sure, wyde and depe and of ryght gode assayes
Att Waterforde and coostes monye one;
And, as men seyn, in England be there none
Better havenes for shyppes in to ryde,
Ne none more sure for enmyes to abyde.
Why speke I thus so muche of Yrelonde?
For also muche as I can understonde,
It is fertyle for thynge that there do growe
And multiplyen, loke who so lust to knowe,
So large, so gode and so comodyouse
That to declare is straunge and merveylouse.
For of sylvere and golde there is the oore
Amonge the wylde Yrishe, though they be pore,
For they ar rude and can thereone no skylle;
So that, if we had there pese and gode wylle
To myne and fyne and metall for to pure,
In wylde Yrishe myght we fynde the cure.
As in Londone seyth a juellere,
Whych brought from thens gold oore to us here,
Wherof was fyned metalle gode and clene,
That at the touche no bettere coude be sene.
Nowe here beware and hertly take entente,
As ye woll answere at the laste jugemente,
That, but for sloughe and for recheleshede,
Ye remembere and wyth all youre myghte take hede
To kepen Yrelond that it be not loste,
For it is a boterasse and a poste
Undre England, and Wales is another.
God forbede but eche were othere brothere,
Of one ligeaunce dewe unto the kynge.
But I have pite in gode feythe of thys thynge,
That I shall saye wythe gode avysemente
I ham aferde that Yrelonde wol be shente;
It muste awey, it woll be loste frome us,
But if thow helpe, thow Ihesu graciouse,
And yeve us grase all sloughte to leve bysyde.
967
For myche thynge in my harte is ihyde,
Whyche in another tretyse I caste to wrytte,
Made all onelye for that soyle and site
Of fertile Yerelonde, whiche myghte not be forborne
But if Englond were nyghe as gode as lorne.
God forebede that a wylde Yrishe wyrlynge
Shulde be chosene for to be there kynge
Aftere here conqueste of oure laste puisshaunce
And hyndere us by other londes allyaunce.
Wyse mene seyne, whyche folyne not ne dotyne,
That wylde Yrishe so muche of grounde have gotyne
There upon us, as lykelynesse may be,
Lyke as England to shires two or thre
Of thys oure londe is made comparable;
So wylde Yrishe have wonne on us unable
It to defenden and of none powere,
That oure grounde there is a lytell cornere
To all Yrelonde in treue comparisone.
It nedeth no more this matere to expone.
Which if it be loste, as Criste Ihesu forbede,
Farewell Wales; than Englond cometh to drede
For alliaunce of Scotlonde and of Spayne
And other moo, as the Pety Bretayne,
And so to have enmyes environ aboute.
I beseche God that some prayers devoute
Mutt lett the seyde apparaunce probable.
Thys is disposed wythought feyned fable,
But alle onely for parelle that I see
Thus ymynent as lykely for to be.
And well I wott that frome hens to Rome,
And, as men sey, in alle Cristendome,
There ys no grounde ne land to Yreland lyche,
So large, so gode, so plenteouse, so riche,
That to this worde Dominus dothe longe.
Than me semyth that ryght were and not wronge
To gete that lond, and it were piteouse
To us to lese thys hygh name Dominus;
And all this worde Dominus of name
Shulde have the grounde obeisaunte, wylde and tame,
That name and peple togedere myght accorde,
And all the grounde be subjecte to the lorde.
And that it is possible to be subjecte
968
Unto the kynge well shall it be detecte
In the lytell boke that I of spake;
I trowe reson all this woll undertake.
And I knowe well with Irland howe it stant.
Allas, fortune begynneth so to scant,
Or ellis grace, that dede is governaunce;
For so mynusshyth partyes of oure puissaunce
In that land that we lesen every yere
More grounde and more, as well as ye may here.
I herde a man speke unto me full late,
Whyche was a lorde and of ful grete astate,
That exspenses of one yere don in Fraunce,
Werred on men well wylled of puissaunce
Thys seyde grounde of Yrelonde to conquere,
(And yit because Englonde myght not forbere
These seyde exspenses gedred in one yere,
But in iij. yere or iiij. gadred up here)
Myght wynne Yrelonde to a fynall conquest
In one soole yere, to sett us all in reste.
And how sone wolde thys be payde ageyne,
What were it worthe yerely, yf wee not feyne,
I wylle declaren, who so luste to looke,
I trowe ful pleynly in my lytell boke.
But covetyse and singularite
Of owne profite, envye, carnalite
Hathe done us harme and doo us every daye,
And mustres made that shame it is to saye,
Oure money spente all to lytell avayle;
And oure enmyes so gretely done prevayle,
That what harme may falle and overthwerte
I may unneth wrytte more for sore of herte.
An exhortacione to the kepynge of Walys.
Beware of Walys, Criste Ihesu mutt us kepe,
That it make not oure childes childe to wepe,
Ne us also, if so it go his waye
By unwarenesse; sethen that many a day
Men have be ferde of here rebellione
By grete tokenes and ostentacione.
Seche the menys wyth a discrete avyse,
And helpe that they rudely not aryse
969
For to rebellen; that Criste it forbede
Loke well aboute, for God wote we have nede,
Unfayllyngly, unfeynynge and unfeynte,
That conscience for slought you not atteynte.
Kepe well that grounde for harme that may ben used,
Or afore God mutt ye bene accused.
Of the comodius stokfysshe of Yselonde and kepynge of the see, namely the
narowe see, wyth an incident of the kepynge of Calyse. The tenne chapitule.
Of Yseland to wryte is lytill nede
Save of stokfische; yit for sothe in dede
Out of Bristow and costis many one
Men have practised by nedle and by stone
Thiderwardes wythine a lytel whylle,
Wythine xij. yeres, and wythoute parille,
Gone and comen, as men were wonte of olde
Of Scarborowgh, unto the costes colde.
And now so fele shippes thys yere there were
That moche losse for unfraught they bare.
Yselond myght not make hem to be fraught
Unto the hawys; this moche harme they caught.
Thene here I ende of the comoditees
For whiche grete nede is well to kepe the sees.
Este and weste and sowthe and northe they be,
And chefely kepe sharply the narowe see
Betwene Dover and Caleise, and as thus
That foes passe not wythought godewyll of us,
And they abyde oure daunger in the lenghte,
What for oure costis and Caleise in oure strenghte.
An exortacion of the sure kepynge of Calise.
And for the love of God and of his blisse
Cherishe ye Caleise better than it is.
See well therto and here the grete compleynte
That trewe men tellen, that woll no lies peynte,
And as ye knowe that writynge commyth from thens.
Do not to England for sloughte so grete offens
But that redressed it be for ony thynge,
970
Leste a songe of sorow that wee synge.
For lytell wenythe the fole, who so myght chese,
What harme it were gode Caleise for to lese,
What woo it were for all this Englysshe grounde.
Whiche well conceyved the emperoure Sigesmounde,
That of all joyes made it one the moste
That Caleise was soget unto Englyssh coste.
Hym thought it was a jewel moste of alle,
And so the same in latyn did it calle.
And if ye woll more of Caleise here and knowe,
I caste to writte wythine a litell scrowe,
Lyke as I have done byforene by and bye
In othir parties of oure pollicie.
Loke well how harde it was at the firste to gete,
And by my counsell lyghtly be it not lete.
For, if wee leese it wyth shame of face,
Wylfully it is, it is for lake of grace.
Howe was Hareflewe cryed upon at Rone
That it were likely for slought to be gone!
How was it warened and cryed on in Englonde!
I make recorde wyth this penne in myne honde,
It was warened pleynly in Normandye
And in England, and I thereone dyd crye.
The worlde was deef, and it betid ryght soo.
Farewell Hareflewe, leudely it was agoo.
Now ware Caleise, for I can sey no bettere;
My soule discharge I by this presente lettere.
Aftere the chapitles of commoditees of dyuerse landes shewyth the conclusione
of kepynge of the see environ by a storye of kynge Edgare and ij. incidentes of
kynge Edwarde the iijde and kynge Herry the vth. The xi. chapitle.
Now see well thane that in this rounde see
To oure noble be paryformytee.
Within the shypp is shewyd there the sayle
And oure kynge of royall apparaylle,
Wyth swerde drawen, bryght, sharp and extente,
For to chastisen enmyes vyolente;
So shulde he be lorde of the see aboute,
To kepe enmyes fro wythine and wythoute,
And to be holde thorowgh Cristianyte
Master and lorde environ of the see,
971
For all lyvinge men suche a prince to drede,
Of suche a regne to be aferde indede.
Thus prove I well that it was thus of olde,
Whiche by a cronicle anone shalbe tolde,
Ryght curiouse (but I woll interprete
Hit into Englishe as I did it gete)
Of kynge Edgare, oo the moste merveyllouse
Prince lyvynge, wytty and moste chevalrouse,
So gode that none of his predecessours
Was to hym lyche in prudens and honours.
He was fort?and more gracious
Then other before and more glorious;
He was benethe no man in holinesse;
He passed alle in vertuuse swetenesse.
Of Englysshe kynges was none so commend᢬e
To Englysshe men, ne lasse memori᢬e
Than Cirus was to Perse by puissaunce;
And as grete Charlis was to them of Fraunce,
And as to Romains was grete Romulus,
So was to England this worthy Edgarus.
I may not write more of his worthynesse
For lake of tyme ne of his holynesse,
But to my mater I hym examplifie
Of condicions tweyne of his policie.
Wythine his land was one, this is no doute,
And anothere in the see wythoute,
That in the tyme of wynter and of vere,
Whan boistous wyndes put seemen into fere,
Wythine his lande aboute by all provinces
He passyd thorowghe, perceyvynge his princes,
Lordes and othir of the commontee,
Who was oppressoure, and who to poverte
Was drawe and broughte, and who was clene in lyffe,
And who was falle by myscheffe and by stryffe
Wyth overeledynge and extorcione;
And gode and bad of eche condicione
He aspied and his mynisters als,
Who did trought and whiche of hem was fals,
And how the ryght and lawes of his londe
Were execute, and who durste take on honde
To disobeye his statutes and decrees,
And yf they were well kepte in all cuntrees.
972
Of these he made subtile investigacione
By hys owyne espye and other mens relacione.
Amonge othyr was his grete besines
Well to bene ware that grete men of rycchesse
And men of myght in citee ner in toune
Shuld to the pore doo none oppressione.
Thus was he wonte as in this wynter tyde
One suche enserchise busily to abyde.
This was his laboure for the publique thinge;
This occupied a passynge holy kynge.
Now to the purpose, in the somer fayre
Of lusty season, whan clered was the eyre,
He had redy shippes made by him before,
Grete and huge, not fewe but manye a score,
Full thre thousande and sex hundred also,
Statelye inowgh on any see to goo.
The cronicle seyth these shippes were full boisteous;
Suche thinges longen to kynges victorious.
In somere tide wolde he have in wone
And in custome to be full redy sone
Wyth multitude of men of gode array
And instrumentis of werre of beste assay.
Who coude hem well in ony wyse descrive?
Hit were not lyght for ony man on lyve.
Thus he and his wolde entre shippes grete,
Habilementis havynge and the fete
Of see werres, that joyfull was to see
Suche a naveie and lord of mageste
There present in persone hem amonge,
To saile and rowe environ all alonge
So regaliche aboute the Englisshe yle,
To all straungeours a terroure and perille.
Whose soune wente oute in all the world aboute
Unto grete ferre of all that be wythoute,
And exercise to knyghtes and his meyné¼¢r> To hym longynge of his natall
contr鬼br> (For corage muste of nede have exercise)
Thus occupied for esshewynge of vise.
This knewe the kynge, that policie espied;
Wynter and somer he was thus occupied.
And thus conclude I by auctorite
973
Of cronicle that environ the see
Shulde bene oures subjecte unto the kynge,
And he be lorde therof for ony thynge,
For grete worship and for profite also,
And to defende his londe fro every foo.
That worthy kynge I leve, Edgar by name,
And all the cronique of his worthy fame;
Save onely this, I may not passe awey
A word of myghty strenght til that I seye,
That grauntyd hym God suche worship here
For his meritis he was wythouten pere,
That sumtyme at his grete festivite
Kynges and yerles of many a contre
And of provinces fele were there presente,
And mony lordes come thidere by assente
To his worship. But in a certayne daye
He bade shippes be redy of arraye,
For to visite seynte Jonys chyrche he lyste,
Rowynge unto the gode holy Baptiste.
He assyned to yerles, lordes, knyghtes
Many shippes ryght godely to syghtes;
And for hymselfe and for viij. kynges mo
Subdite to hym he made kepe one of tho,
A gode shipp, and entred into it
Wyth tho viij. kynges, and doune did they sit.
And eche of them an ore toke in honde
At the ore holes, as I understonde,
And he hymselfe satte in the shipp behynde
As sterisman; it hym becam of kynde.
Suche another rowynge, I dare well saye,
Was not sene of princes many a day.
Lo than how he on waters had the price,
In land, in see, that I may not suffice
To tell aright the magnanimite
That this kynge Edgar had upon the see.
An incident of the lorde of the see kynge Edwarde the thredde.
Of kynge Edwarde I passe and his prowesse;
On londe, on see ye knowe his worthynesse.
974
The siege of Caleise ye wote well all the mater,
Rounde aboute by londe and by the water
How it lasted not yeres many agoo,
After the bataille of Crecy was idoo
How it was closed environ aboute.
Olde men sawe it whiche lyven, this is no doute.
Olde knyghtis sey that the duke of Burgoyne,
Late rebuked for all his golden coyne,
Of shipp and see made no besegynge there.
For wante of shippes, that durste not come for fere,
It was no thynge beseged by the see;
Thus calle they it no seage for honeste.
Gonnes assayled, but assaute was there none,
No sege but fuge; well was he that myght gone.
This manere carpynge have knyghtes ferre in age,
Experte of olde in this manere langage.
But kynge Edwarde made a sege royall
And wanne the toune, and in especiall
The see was kepte and thereof he was lorde;
Thus made he nobles coigned of recorde.
In whose tyme was no navey in the see
That myght wythstonde the power of hys mageste.
The bataylle of Sluce ye may rede every day;
How it was done I leve and go my way.
Hit was so late done that ye it knowe,
In comparison wythine a lytel throwe.
For whiche to God yeve we honoure and glorye,
For lorde of see the kynge was wyth victó²¹¥.
Anothere incident of kepynge of the see in the tyme of the merveillouse werroure
and victorius prince kynge Herry the vth and of his grete shippes.
And yf I shulde conclude al by the kynge
Henry the fifte, what was hys purposynge
Whan at Hampton he made the grete dromons,
Which passed other grete shippes of all the comons,
The Trinite, the Grace Dieu, the Holy Goste
And other moo, whiche as now be loste?
What hope ye was the kynges grette entente
Of tho shippes and what in mynde he mente?
It was not ellis but that he caste to be
Lorde rounde aboute environ of the see.
975
And whan Harflew had his sege aboute,
There came carikkys orrible, grete and stoute,
In the narowe see wyllynge to abyde,
To stoppe us there wyth multitude of pride.
My lorde of Bedeforde came one and had the cure;
Destroyde they were by that discomfiture,
(This was after the kynge Hareflew had wonne,
Whane oure enmyes to besege had begonne)
That all was slayne or take by treue relacione
To his worship and of his Englisshe nacione.
Ther was presente the kynges chamburleyne
At bothe batayles, whiche knowethe this in certayne;
He can it tell other wyse than I.
Aske hym and witt; I passe forthe hastelye.
What had this kynge of high magnificens,
Of grete corage, of wysdome and prudence,
Provision, forewitte, audacite,
Of fortitude, justice, agilite,
Discrecion, subtile avisifenesse,
Atemperaunce, noblesse and worthynesse,
Science, proesce, devocion, equyte,
Of moste estately magnanimite,
Liche to Edgare and the seyd Edwarde,
A braunche of bothe, lyche hem as in regarde!
Where was on lyve man more victoriouse,
And in so shorte tyme prince so mervelouse?
By lande and see so well he hym acquite,
To speke of hym I stony in my witte.
Thus here I leve the kynge wyth his noblesse,
Henry the fifte, wyth whome all my processe
Of this trewe boke of the pure pollicie
Of see kepinge entendynge victorie
I leve endely, for aboute in the see
No better was prince of strenuite.
And if he had to this tyme lyved here,
He had bene prince named wythouten pere;
His grete shippes shulde have bene put in preffe
Unto the ende that he mente of in cheffe.
For doute it nat but that he wolde have be
Lorde and master aboute the rounde see,
976
And kepte it sure, to stoppe oure enmyes hens,
And wonne us gode and wysely brought it thens,
That no passage shulde be wythought daungere
And his licence on see to meve and stere.
Of unité ³hewynge of oure kepynge of the see, wyth ane endely processe of
pease by auctorite. The xij. chapitule.
Now than, for love of Cryste and of his joye,
Brynge yit Englande out of troble and noye;
Take herte and witte and set a governaunce,
Set many wittes wythouten variaunce
To one acorde and unanimite
Put to gode wylle for to kepe the see,
Furste for worshyp and for profite also,
And to rebuke of eche evyl-wylled foo.
Thus shall richesse and worship to us longe,
Than to the noble shall wee do no wronge,
To bere that coigne in figure and in dede,
To oure corage and to oure enmyes drede;
For whiche they muste dresse hem to pease in haste,
Or ellis there thrifte to standen and to waste,
As this processe hathe proved by and bye,
All by reason and experte policie,
And by stories whiche preved well this parte,
And elles I woll my lyffe put in jeparte.
But many landes wolde seche her peace for nede;
The see well kepte, it must be do for drede.
Thus muste Flaundres for nede have unite
And pease wyth us, it woll none other bee,
Wythine shorte while, and ambassiatours
Wolde bene here sone to trete for ther socours.
This unité ©s to Goddes plesaunce,
And pease after the werres variaunce;
The ende of bataile is pease sikerlye,
And power causeth pease finall verily.
Kepe than the see abought in speciall,
Whiche of England is the rounde wall,
As thoughe England were lykened to a cite
And the wall environ were the see.
977
Kepe than the see, that is the wall of Englond,
And than is Englond kepte by Goddes sonde;
That, as for ony thinge that is wythoute,
Englande were than at ease wythouten doute,
And thus shuld everi lande, one with another,
Entrecomon as brother wyth his brother,
And live togedre werreles in unite
Wythoute rancoure in verry charite,
In reste and pese to Cristis grete plesaunce,
Wythouten striffe, debate and variaunce.
Whiche pease men shulde enserche with besinesse
And knytt it sadely, holdyng in holynesse.
The apostil seyth, if that ye liste to see,
'Be ye busy for to kepe unite
Of the spirite in the bonde of pease,'
Whiche is nedefull to all wythouten lees.
The profete bideth us pease for to enquere;
To purseue it, this is holy desire.
Oure lord Ihesu seith 'Blessid mot they be
That maken pease', that is tranquillite;
For 'peasemakers', as Mathew writeth aryght,
'Shall be called the sonnes of God Allmight'.
God yeve us grace the weyes for to kepe
Of his preceptis and slugly not to slepe
In shame of synne, that oure verry foo
Mow be to us convers and torned too.
For in Proverbis a texte is to purpose
And pleyne inowgh wythouten ony glose,
'Whan mennes weyes please unto oure Lorde,
It shall converte and brynge to accorde
Mannes enmyes unto the pease verray',
In unité ´o live to Goddis pay.
Whiche unit鬠pease, reste and charite
He that was here cladde in humanite,
That came from hevyne and stiede with our nature
(Or he ascendid he yafe to oure cure
And lefte us pease ageyne striffe and debate),
Mote gefe us-pease so well iradicate
Here in this worlde that after att his feste
Wee mowe have pease in the londe of beheste,
Jerusalem, which of pease is the sight,
Wyth the bryghtnes of his eternall lighte,
978
There glorified in reste wyth his tuicione,
The Deite to see wyth full fruicione.
He secunde persone in divinenesse is;
He us assume and brynge us to his blisse.
Amen.
Here endithe the trewe processe of the libelle of Englysshe policie, exhortynge all
Englande to kepe the see environ and namely the narowe see, shewynge whate
worshipe, profite and salvacione commeth thereof to the reigne of Englonde, etc.
Go furthe, libelle, and mekely shewe thy face,
Apperynge ever wyth humble contynaunce,
And pray my lordes thee to take in grace
In opposaile and, cherishynge thee, avaunce
To hardynesse, if that not variaunce
Thow haste fro troughte by full experience,
Auctours and reasone; yif ought faile in substaunce,
Remitte to heme that yafe thee this science.
Sythen that it is sothe in verray feythe
That the wyse lorde baron of Hungerforde
Hathe thee oversene, and verrily he seithe
That thow arte trewe, and thus he dothe recorde,
Nexte the Gospell: God wotte it was his worde,
Whanne he thee redde all over in a nyghte.
Go forthe, trewe booke, and Criste defende thi ryghte.
Explicit libellus de policia conservativa maris.
~ Anonymous Olde English,
99:Knyghthode And Bataile
A XVth Century Verse Paraphrase of Flavius Vegetius Renatus' Treatise 'DE RE
MILITARI'
Proemium.
Salue, festa dies
i martis,
Mauortis! auete
Kalende. Qua Deus
ad celum subleuat
ire Dauid.
Hail, halyday deuout! Alhail Kalende
Of Marche, wheryn Dauid the Confessour
Commaunded is his kyngis court ascende;
Emanuel, Jhesus the Conquerour,
This same day as a Tryumphatour,
Sette in a Chaire & Throne of Maiestee,
To London is comyn. O Saviour,
Welcome a thousand fold to thi Citee!
And she, thi modir Blessed mot she be
That cometh eke, and angelys an ende,
Wel wynged and wel horsed, hidir fle,
Thousendys on this goode approche attende;
And ordir aftir ordir thei commende,
As Seraphin, as Cherubyn, as Throne,
As Domynaunce, and Princys hidir sende;
And, at o woord, right welcom euerychone!
But Kyng Herry the Sexte, as Goddes Sone
Or themperour or kyng Emanuel,
To London, welcomer be noo persone;
O souuerayn Lord, welcom! Now wel, Now wel!
Te Deum to be songen, wil do wel,
And Benedicta Sancta Trinitas!
364
Now prosperaunce and peax perpetuel
Shal growe,-and why? ffor here is Vnitas.
Therof to the Vnitee 'Deo gracias'
In Trinitee! The Clergys and Knyghthode
And Comynaltee better accorded nas
Neuer then now; Now nys ther noon abode,
But out on hem that fordoon Goddes forbode,
Periurous ar, Rebellovs and atteynte,
So forfaytinge her lyif and lyvelode,
Although Ypocrisie her faytys peynte.
Now, person of Caleys, pray euery Seynte
In hevenys & in erth of help Thavaile.
It is, That in this werk nothing ne feynte,
But that beforn good wynde it go ful sayle;
And that not oonly prayer But travaile
Heron be sette, Enserche & faste inquere.
Thi litil book of knyghthode & bataile,
What Chiualer is best, on it bewere.
Whil Te Deum Laudamus vp goth there
At Paulis, vp to Westmynster go thee;
The Kyng comyng, Honor, Virtus the Quene,
So glad goth vp that blisse it is to see.
Thi bille vnto the Kyng is red, and He
Content withal, and wil it not foryete.
What seith my lord Beaumont? 'Preste, vnto me
Welcom.' (here is tassay, entre to gete).
'Of knyghthode & Bataile, my lord, as trete
The bookys olde, a werk is made now late,
And if it please you, it may be gete.'
'What werk is it?' 'Vegetius translate
Into Balade.' 'O preste, I pray the, late
Me se that werk.' 'Therto wil I you wise.
Lo, here it is!' Anon he gan therate
To rede, thus: 'Sumtyme it was the gise'-
365
And red therof a part. 'For my seruyse
Heer wil I rede (he seith) as o psaultier.'
'It pleaseth you right wel; wil your aduyse
Suppose that the kyng heryn pleasier
May haue?' 'I wil considir the matier;
I fynde it is right good and pertynente
Vnto the kyng; his Celsitude is hier;
I halde it wel doon, hym therwith presente.
Almyghti Maker of the firmament,
O mervailous in euery creature,
So singuler in this most excellent
Persone, our Souuerayn Lord! Of what stature
Is he, what visagynge, how fair feture,
How myghti mad, and how strong in travaile!
In oonly God & hym it is tassure
As in a might, that noo wight dar assaile.
Lo, Souuerayn Lord, of Knyghthode & bataile
This litil werk your humble oratour,
Ye, therwithal your Chiualers, travaile,
Inwith your hert to Crist the Conquerour
Offreth for ye. Ther, yeueth him thonour;
His true thought, accepte it, he besecheth,
Accepte; it is to this Tryumphatour,
That myghti werre exemplifying techeth.
He redeth, and fro poynt to poynt he secheth,
How hath be doon, and what is now to done;
His prouidence on aftirward he strecheth,
By see & lond; he wil provide sone
To chace his aduersaryes euerychone;
Thei hem by lond, thei hem by see asseyle;The Kyng his Oratoure, God graunt his bone,
Ay to prevaile in knyghthode & bataile.
366
Amen.
I.
Sumtyme it was the gise among the wise
To rede and write goode and myghti thingis,
And have therof the dede in exercise;
Pleasaunce heryn hadde Emperour and Kingis.
O Jesse flour, whos swete odour our Kinge is,
Do me to write of knyghthode and bataile
To thin honour and Chiualers tavaile.
Mankyndys lyfe is mylitatioun,
And she, thi wife, is named Militaunce,
Ecclesia; Jhesu, Saluatioun,
My poore witte in thi richesse avaunce,
Cast out therof the cloude of ignoraunce,
Sette vp theryn thi self, the verrey light,
Therby to se thi Militaunce aright.
O Lady myn, Maria, Lode sterre,
Condite it out of myst & nyght, that dark is,
To write of al by see & lond the werre.
Help, Angelys, of knyghthode ye Ierarkys
In heven & here; o puissaunt Patriarkys,
Your valiaunce and werre in see & londe
Remembering, to this werk putte your honde.
Apostolys, ye, with thalmyghti swoorde
Of Goddis woord, that were Conquerourys
Of al the world, and with the same woorde
Ye Martirys that putte of sharpe shourys,
Ye Virgynys pleasaunt and Confessourys
That with the same sworde haue had victory,
Help heer to make of werre a good memory.
And euery werreour wil I beseche,
Impropurly where of myn ignoraunce
367
Of werre I write, as putte in propre speche
And mende me, prayinge herof pleasaunce
To God be first, by Harry Kyng of Fraunce
And Englond, and thenne ereither londe,
Peasibilly that God putte in his honde.
Thus seide an humble Inuocatioun
To Criste, his Modir, and his Sayntis alle,
With confidence of illustratioun,
Criste me to spede, and prayer me to walle,
Myn inwit on this werk wil I let falle,
And sey what is kynyghthode, and in bataile,
By lond & see, what feat may best prevaile.
Knyghthode an ordir is, the premynent;
Obeysaunt in God, and rather deye
Then disobeye; and as magnificent
As can be thought; exiled al envye;
As confident the right to magnifie
As wil the lawe of Goddis mandement,
And as perseueraunt and patient.
The premynent is first thalmyghti Lord,
Emanuel, that euery lord is vndir
And good lyver; but bataile and discord
With him hath Sathanas; thei are asondir
As day & nyght, and as fier wasteth tundir,
So Sathanas his flok; and Cristis oste
In gemmy gold goth ardent, euery cooste.
Themanuel, this Lord of Sabaoth,
Hath ostis angelik that multitude,
That noon of hem, nor persone erthly, woote
Their numbir or vertue or pulcritude;
Our chiualers of hem similitude
Take as thei may, but truely ? fer is,
As gemmys are ymagyned to sterrys.
368
Folk angelik, knyghthode archangelike,
And the terrible tourmys pryncipaunt,
The Potestates myght, ho may be like,The vigoroux vertue so valyaunt,
The Regalye of thordir domynaunt,
The Thronys celsitude of Cherubyn?
Who hath the light or flamme of Seraphyn?
Yit true it is, Man shal ben angelike;
Forthi their hosteyinye the Lord hath shewed
Ofte vnto man, the crafte therof to pike,
In knyghthode aftir hem man to be thewed:
By Lucyfer falling, rebate and fewed
Her numbir was, and it is Goddis wille,
That myghti men her numbir shal fulfille.
Of myghty men first is thelectioun
To make, & hem to lerne, & exercise
An ooste of hem for his perfectioun,
Be numbred thenne; and aftir se the gise
Of strong bataile, fighting in dyuers wise;
In craft to bilde, and art to make engyne
For see & lond, this tretys I wil fyne.
Thelectioun of werreours is good
In euery londe; and southward ay the more,
The more wit thei haue & lesse blood,
Forthi to blede thei drede it, and therfore
Reserue theim to labour & to lore,
And northeward hath more blood and lesse
Wit, and to fight & blede an hardinesse.
But werreours to worthe wise & bolde,
Is good to take in mene atwix hem twayne,
Where is not ouer hote nor ouer colde;
And to travaile & swete in snow & rayne,
In colde & hete, in wode & feeldys playne,
369
With rude fode & short, thei that beth vsed,
To chere it is the Citesens seclused.
And of necessitee, if thei be take
To that honour as to be werreourys,
In grete travaile her sleuth is of to shake,
And tolleraunce of sonne & dust & shourys,
To bere & drawe, & dayes delve and hourys
First vse thei, and reste hem in a cave,
And throute among, and fode a smal to haue.
In soden case emergent hem elonge
Fro their Cite, streyt out of that pleasaunce;
So shal thei worthe, ye, bothe bolde & stronge;
But feithfully the feld may most avaunce
A myghti ooste; of deth is his doubtaunce
Ful smal, that hath had smal felicite.
To lyve, and lande-men such lyuers be.
Of yonge folk is best electioun,
In puberte thing lightlier is lerned,
Of tendre age vp goth perfectioun
Of chiualers, as it is wel gouerned;
Alacrite to lepe & renne vnwerned,
Not oonly be, but therto sette hem stronge
And chere theim therwith, whil thei beth yonge.
For better is ?ge men compleyne
On yerys yet commyng and nat fulfilled,
Then olde men dolorouxly disdeyne,
That thei here yougthe in negligence haspilde.
The yonge may seen alle his daies filde
In disciplyne of were and exercise,
That age may not haue in eny wise.
Not litil is the discipline of werre,
O fote, on hors, with sword or shild or spere,
370
The place & poort to kepe and not to erre,
Ne truble make, and his shot wel bewere,
To dike and voyde a dike, and entir there,
As is to do; lerned this gouernaunce,
No fere is it to fight, but pleasaunce.
The semelyest, sixe foote or litil lesse,
The first arayes of the legyoun,
Or wyngys horsyd, it is in to dresse;
Yet is it founde in euery regioun,
That smale men have had myght & renoun:
Lo, Tideus, as telleth swete Homere,
That litil man in vigour had no pere.
And him, that is to chese, it is to se
The look, the visagynge, the lymys stronge,
That thei be sette to force & firmytee;
For bellatours, men, horsis, hondis yonge,
As thei be wel fetured, is to fonge,
As in his book seith of the bee Virgile,
Too kyndis are, a gentil and a vile.
The gentil is smal, rutilaunt, glad-chered,
That other horribil, elenge and sloggy,
Drawinge his wombe abrede, and vgly-hered,
To grete the bolk, and tremulent and droggy,
The lymes hery, scabious & ruggy;
That be wil litil do, but slepe & ete,
And al deuoure, as gentil bees gete.
So for bataile adolescentys yonge
Of grym visage and look pervigilaunt,
Vpright-necked, brod-brested, boned stronge.
Brawny, bigge armes, fyngeres elongaunt,
Kne deep, smal wombe, and leggys valiaunt,
To renne & lepe: of these and suche signys
Thelectioun to make ascribed digne is.
371
For better is, of myghti werryourys
To haue ynogh, then ouer mych of grete.What crafty men tabide on werrys shourys,
It is to se; fisshers, foulers, forlete
Hem alle, and pigmentaryes be foryete,
And alle they that are of idil craftys,
Their insolence & feet to be forlafte is.
The ferrour and the smyth, the carpenter,
The huntere of the hert & of the boor,
The bocher & his man, bed hem com nere,
For alle tho may do and kepe stoor.
An old prouerbe is it: Stoor is not soor,
And commyn wele it is, a werreour
To have aswel good crafte as grete vigour.
The reaumys myght, the famys fundament,
Stont in the first examynatioun
Or choys, wheryn is good be diligent.
Of the provynce that is defensioun;
A wysdom and a just intensioun
Is him to have, an ost that is to chese,
Wheryn is al to wynne or al to lese.
If chiualers, a land that shal defende,
Be noble born, and have lond & fee,
With thewys goode, as can noman amende,
Thei wil remembir ay their honeste,
And shame wil refreyne hem not to fle;
Laude & honour, hem sporynge on victory,
To make fame eternal in memory.
What helpeth it, if ignobilitee
Have exercise in werre and wagys large;
A traitour or a coward if he be,
Thenne his abode is a disceypt & charge;
If cowardise hym bere away by barge
372
Or ship or hors, alway he wil entende
To marre tho that wolde make or mende.
Ciuilians or officers to make
Of hem that have habilite to werre,
Is not the worship of a lond tawake,
Sumtyme also lest noughti shuld com nerre,
Thei sette hym to bataile, & theryn erre;
Therfore it is by good discretioun
And grete men to make electioun.
And not anoon to knyghthode is to lyft
A bacheler elect; let first appare
And preve it wel that he be stronge & swift
And wil the discipline of werrys lere,
With confidence in conflict as he were.
Ful oftyn he that is right personabil,
Is aftir pref reported right vnabil.
He putte apart, putte in his place an other;
Conflicte is not so sure in multitude,
As in the myght. Thus proved oon & other
Of werre an entre or similitude,
In hem to shewe. But this crafte dissuetude
Hath take away; here is noon exercise
Of disciplyne, as whilom was the gise.
How may I lerne of hym that is vnlerned,
How may a thing informal fourme me?
Thus I suppose is best to be gouerned:
Rede vp thistories of auctoritee,
And how thei faught, in theym it is to se,
Or better thus: Celsus Cornelius
Be red, or Caton, or Vegetius.
Vegetius it is, that I entende
Aftir to goon in lore of exercise,
373
Besechinge hem that fynde a faut, amende
It to the best, or me tamende it wise;
As redy wil I be with my seruyce
Tamende that, as ferther to procede.
Now wel to go, the good angel vs lede.
First is to lerne a chiualerys pace,
That is to serue in journey & bataile;
Gret peril is, if they theryn difface,
That seyn: our enemye wil our oste assaile
And jumpe light; to goon is gret availe,
And pace in howrys fyve
Wel may they goon, and not goon ouer blyve.
And wightly may thei go moo,
But faster and they passe, it is to renne;
In rennyng exercise is good also,
To smyte first in fight, and also whenne
To take a place our foomen wil, forrenne,
And take it erst; also to serche or sture,
Lightly to come & go, rennynge is sure.
Rennynge is also right good at the chace,
And forto lepe a dike, is also good,
To renne & lepe and ley vppon the face,
That it suppose a myghti man go wood
And lose his hert withoute sheding blood;
For myghtily what man may renne & lepe,
May wel devicte and saf his party kepe.
To swymme is eek to lerne in somer season;
Men fynde not a brigge as ofte as flood,
Swymmyng to voide and chace an oste wil eson;
Eeke aftir rayn the ryueres goth wood;
That euery man in thoost can swymme, is good.
Knyght, squyer, footman, cook & cosynere
And grome & page in swymmyng is to lere.
374
Of fight the disciplyne and exercise
Was this: to haue a pale or pile vpright
Of mannys hight, thus writeth olde wyse;
Therwith a bacheler or a yong knyght
Shal first be taught to stonde & lerne fight;
A fanne of doubil wight tak him his shelde,
Of doubil wight a mace of tre to welde.
This fanne & mace, which either doubil wight is
Of shelde & sword in conflicte or bataile,
Shal exercise as wel swordmen as knyghtys,
And noo man (as thei seyn) is seyn prevaile
In felde or in gravel though he assaile,
That with the pile nath first gret exercise;
Thus writeth werreourys olde & wise.
Have vche his pile or pale vpfixed faste,
And, as in werre vppon his mortal foo,
With wightynesse & wepon most he caste
To fighte stronge, that he ne shape him fro,On him with shild & sword avised so,
That thou be cloos, and prest thi foo to smyte,
Lest of thin owne deth thou be to wite.
Empeche his hed, his face, have at his gorge,
Bere at the breste, or serue him on the side
With myghti knyghtly poort, eue as Seynt George,
Lepe o thi foo, loke if he dar abide;
Wil he nat fle, wounde him; mak woundis wide,
Hew of his honde, his legge, his thegh, his armys;
It is the Turk: though he be sleyn, noon harm is.
And forto foyne is better then to smyte;
The smyter is deluded mony oonys,
The sword may nat throgh steel & bonys bite,
Thentrailys ar couert in steel & bonys,
But with a foyn anoon thi foo fordoon is;
375
Tweyne vnchys entirfoyned hurteth more
Then kerf or ege, although it wounde sore.
Eek in the kerf, thi right arm is disclosed,
Also thi side; and in the foyn, couert
Is side & arm, and er thou be supposed
Redy to fight, the foyn is at his hert
Or ellys where, a foyn is euer smert;
Thus better is to foyne then to kerve;
In tyme & place ereither is tobserue.
This fanne & mace ar ay of doubil wight,
That when the Bacheler hath exercise
Of hevy gere, and aftir taketh light
Herneys, as sheeld & sword of just assise,
His hert avaunceth, hardynes tarise.
My borthon is delyuered, thinketh he,
And on he goth, as glad as he may be.
And ouer this al, exercise in armys
The doctour is to teche and discipline,
For double wage a wurthi man of armys
Was wont to take, if he wer proved digne
Aforn his prince, ye, tymes VIII or IX;
And whete he had, and barly had the knyght
That couthe nat as he in armys fight.
Res publica right commendabil is,
If chiualers and armys there abounde,
For, they present, may nothing fare amys,
And ther thei are absent, al goth to grounde;
In gemme, in gold, in silk be thei fecounde,
It fereth not; but myghti men in armys,
They fereth with the drede of deth & harmys.
Caton the Wise seith: where as men erre
In other thinge, it may be wel amended;
376
But emendatioun is noon in werre;
The cryme doon, forthwith the grace is spended,
Or slayn anoon is he that there offended,
Or putte to flight, and euer aftir he
Is lesse worth then they that made him fle.
But turne ageyn, Inwit, to thi preceptys!
With sword & sheld the lerned chiualer
At pale or pile, in artilaunce excepte is;
A dart of more wight then is mester,
Tak him in honde, and teche hym it to ster,
And caste it at that pile, as at his foo,
So that it route, and right vppon hym go.
Of armys is the doctour heer tattende,
That myghtily this dart be take & shake,
And shot as myghtily, forthright on ende,
And smyte sore, or nygh, this pile or stake;
Herof vigour in tharmys wil awake
And craft to caste & smyte shal encrece;
The werreours thus taught, shal make peax.
But bachilers, the thridde or firthe part,
Applied ar to shote in bowes longe
With arowys; heryn is doctryne & art,
The stringys vp to breke in bowes stronge,
And swift and craftily the taclis fonge,
Starkly the lifte arm holde with the bowe,
Drawe with the right, and smyte, and ouerthrowe.
Set hert & eye vppon that pile or pale,
Shoot nygh or on, and if so be thou ride
On hors, is eek the bowys bigge vp hale;
Smyte in the face or breste or bak or side,
Compelle fle, or falle, if that he bide.
Cotidian be mad this exercise,
On fote & hors, as writeth olde wise.
377
That archery is grete vtilitee,
It nedeth not to telle eny that here is;
Caton, therof in bookys writeth he,
Among the discipline of chiualerys,
And Claudius, that werred mony yeres,
Wel seide, and Affricanus Scipio
With archerys confounded ofte his foo.
Vse eek the cast of stoon with slynge or honde;
It falleth ofte, if other shot ther noon is,
Men herneysed in steel may not withstonde
The multitude & myghti caste of stonys;
It breketh ofte & breseth flesh & bonys,
And stonys in effecte are euerywhere,
And slyngys ar not noyous forto bere.
And otherwhile in stony stede is fight,
A mountayn otherwhile is to defende,
An hil, a toun, a tour, and euery knyght
And other wight may caste stoon on ende.
The stonys axe, if other shot be spende,
Or ellys thus: save other shot with stonys,
Or vse hem, as requireth, both atonys.
The barbulys that named ar plumbatys,
Set in the sheld is good to take fyve,
That vsed hem of old, wer grete estatys;
As archerys, they wolde shote and dryve
Her foo to flight, or leve him not alyve;
This shot commended Dioclisian
And his Coemperour Maxymyan.
The Chiualers and werreourys alle,
Quicly to lepe on hors, and so descende
Vppon the right or lyft side, if it falle,
That exercise is forto kepe an ende;
Vnarmed first, and armed thenne ascende,
378
And aftir with a spere or sword & shelde,
This feet is good, when troubled is the felde.
And LX pounde of weght it hade to bere
And go therwith a chiualerys pace,
Vitaile & herneysing and sword & spere,
Frely to bere; al this is but solace;
Thinge exercised ofte in tyme & space,
Hard if it be, with vse it wil ben eased,
The yonge men herwith beth best appesed.
And exercise him vche in his armure,
As is the gise adayes now to were,
And se that euery peece herneys be sure,
Go quycly in, and quyk out of the gere,
And kepe it cler, as gold or gemme it were;
Corraged is that hath his herneys bright,
And he that is wel armed, dar wel fight.
To warde & wacche an oste it is to lerne
Both holsom is that fvlly and necessary,
Withinne a pale an oste is to gouerne,
That day & nyght saftly theryn they tary
And take reste, and neuer oon myscary;
For faute of wacch, ha worthi not myscheved
Now late, and al to rathe? Is this nat preved?
To make a fortresse, if the foon be nygh,
Assure a grounde, and se that ther be fode
For man & beest, and watir deep mydthigh,
Not fer; and se there wode or grovys goode.
Now signe it, lyne it out by yerde or rode,
An hil if ther be nygh, wherby the foo
May hurte, anoon set of the ground therfro.
Ther flood is wont the felde to ouer flete,
Mak ther noo strength; and as is necessary
379
Vnto thyn oste, as mych is out to mete,
And cariage also theryn most tary;
Men dissipat, here enemy may myscary,
And combred is an oste that is compressed;
Tak eue ynough, and hoom have vch man dressed.
Trianguler, or square, or dymyrounde
The strength it is to make of hosteyinge;
Thavis therof is taken at the grounde;And estward, or vppon thi foo comynge,
The yatys principal have vssuynge,
To welcom him; and if an ost journey,
The yatis ar to sette vppon his wey.
The centenaryes thervppon shal picche
Her pavilons, and dragonys and signys
Shal vp be set, and Gorgona the wicche
Vpsette they; to juste batail condigne is
Vch helply thing; another yate & signe is,
Ther trespassers shal go to their juesse,
That oponeth north, or westward, as I gesse.
In maneer a strengthe is to be walled,
If ther oppresse noo necessitee:
Delve vp the torf, have it togedir malled,
Therof the wal be mad high footys
Above grounde; the dike withouten be
IX foote brode, and deep dounright;
Thus dike & wal is wel fote in hight.
This werk they calle a dike tumultuary;
To stynte a rore, and if the foo be kene,
Legytymat dykinge is necessary;
XII foote brod that dike is to demene,
And nyne deep; his sidys to sustene,
And hege it as is best on either side,
That diked erth vpheged stonde & bide.
380
Above grounde arise it foure foote;
Thus hath the dike in brede footys XII,
And XIII is it high fro crop to roote,
That stake of pith which euery man him selve
Hath born, on oneward is it forto delve.
And this to do, pikens, mattok and spade
And tole ynough ther most be redy made.
But and the foo lene on forwith to fight,
The hors men alle, and half the folk ofoote
Embataile hem, to showve away their myght,
That other half, to dike foot by foote,
Be sette, and an heraude expert by roote,
The Centrions other the Centenaryis
In ordre forth hem calle, as necessary is.
And ay among the centrions enserch,
The werk, if it be wrought, kept the mesure,
In brede & deep & high, perch aftir perch,
And chastise him, that hath nat doon his cure.
An hoste thus exercised may ensure
In prevalence, whos debellatioun
Shal not be straught by perturbatioun.
Wel knowen is, nothinge is more in fight
Then exercise and daily frequentaunce;
Vch werreour therfore do his myght
To knowe it wel and kepe his ordynaunce;
An ooste to thicke, I sette, is encombraunce,
And also perilous is ouer thynne,
Thei sone fle that be to fer atwynne.
We werreours, forthi go we to feelde;
And as our name in ordir in the rolle is,
Our ordynaunt, so sette vs, dart & sheelde
And bowe & axe, and calle vs first by pollys;
Triangulys, quadrangulys, and rollys,
381
We may be made; and thus vs embataile,
Gouerned, vndir grate to prevaile.
A sengil ege is first to strecch in longe,
Withoute bosomynge or curuature,
With dowbeling forwith let make it stronge,
That also fele assiste, in like mesure,
And with a woord turne hem to quadrature,
And efte trianguler, and then hem rounde,
And raunge hem efte, and keep euerych his grounde.
This ordynaunce of right is to prevaile;
Doctryne hem eek, whenne it is best to square,
And when a triangul may more availe,
And orbys, how they necessary are;
How may be to condense, and how to rare;
The werreours that ha this exercise,
Be preste with hardynesse, & stronge & wise.
And ouer this, an olde vsage it was
To make walk thryes in euery mone,
And tho they wente a chiualerys paas
X myle outward, the men of armys, none
Vnharneysed; the footmen euerychone
Bowed, tacled, darted, jacked, saladed;
Vitaile eke born withal, her hertis gladed.
In hom comynge, among thei wente faste
And ranne among. Eek tourmys of ryderys
Sumtyme journeyed on foote in haste,
Shelded & herneysed with myghti sperys;
Not oonly in the playn, but also where is
A mountayn or a clif or streyt passagys.
Thus hadde thei both exercise and wagys.
Ereithre ege in this wise exercised
Was by & by, so that no chaunce of newe
382
Nas to be thought, that thei nere of avised,
And hadde way the daungerys teschewe
Vndaungered; and this wisdom thei knewe
By discipline of their doctour of armys,
To wynne honour withouten hate or harmys.
Thelectioun and exercise anended,
An ooste is now to numbre & dyvide,
And seen vch officer his part commended,
And how to sette a feeld to fight & bide.
Goode Angelys and Sayntys, ye me gide
And lighte me, o Lady Saynte Mary!
To write wel this werk & not to tary.-
II.
Electrix ita Milicie pars prima recedit,
Et pars partitrix ecce secunda subit.
The firste parte of IIII is here at ende;
Now to the part secounde! er we procede
To knowe this, His grace God vs sende!
Myn auctour ofte aduiseth vs to rede
And to the sense of it to taken hede;
To rede a thinge withoute intelligence,
As seith Cato the Wise, is negligence.
But this I leve vnto the sapience
Of chiualers, and to my werk retorne,
Theryn to do my feithful diligence
For their pleasaunce, out of this prosis storne
The resonaunce of metris wolde I borne.
As myghti herte in ryngynge herneysinge,
So gentil wit wil in good metris springe.
And for thonour of theuerlastyng kynge,
Our saviour Jhesus and his Ierarkys,
383
His Angelys, and for that swete thinge,
His Modre, patronesse of al my warkys,
For His prophetys love and patriarkys,
And for thapostolis that made our Crede,
As do me fauour, ye that wil me rede.
Virgile seith (an high poete is he)
That werre in armys stont and mannys myght,
The man on hors, o fote, or on the see;
Riders be wyngis clept, for swift & light,
On either half of thege eke ar thei dight;
But now that ege is called the banere
Or banerye, hauyng his banereer.
Also ther are riders legyonaryis;
Thei are annexed to the legioun.
In too maner of shippes men to cary is,
Their namys ar couth in this regioun;
Orthwart go they the flood, and vp & doun;
Riders in playn, footmen goth euery where,
By theyme the commyn wele is to conquere;
Riders a fewe, and haue o foote fele,
Thei spende smal, and horsmen spende fre.
Footmen o tweyne is to dyuide & dele:
Or legiaunt or aydaunt for to be.
Confederat men aydaunt is to se,
That is to say, by trewce or toleraunce,
As Frensh ar suffred here, and we in Fraunce.
Aydaunt be they, but in the legioun
Lith thordinaunce in werre to prevaile.
A legioun out of electioun
Hath take his name, as elect to bataile.
Her diligence and feith is not to faile;
Thi legyaunt forthi to multiplie
Is right, but aydauntys a fewe applie.
384
Thousant werreours was a phalange
In dayis olde, and of men
Was a caterve, but this diagalange
Is, as to this, not worth a pulled hen.
The legioun, departed into X,
Is vs to lerne, and legions how fele
It is to haue, and how asondir dele.
The consules legiounys ladden,
Al aldermeest; but thei hadde exercise,
Wherof the felde victoriously thei hadden;
To chose a legioun, this was the gise,
In bookys as they seyn, these olde wise:
Wyis, hardy, strong, doctryned, high statured,
In feet of werre ofte vsed & wel vred.
That was the man, he was mad mylitaunt,
When al the world to the Romayn Empire
Was made obey, by knyghthod valiaunt;A sacramental oth doth it requyre,
To write pleyn this matere I desire,
By God & Criste and Holy Goost swar he,
And by that Emperourys maiestee.
Next God is hym to drede and hym to honour is;
Right as to God ther bodily present,
To themperour, when he mad Emperour is,
Devotioun; vch loyal ympendent
Is to be vigilaunt, his seruyent;
God serueth he, both knyght & comynere,
That loueth him, to God that regneth here.
God, Criste Jhesus, and Holy Goste; was sworn
By theim, and themperourys maiestee,
That his commaundementys shuld be born
And strenuously be doon, be what thei be;
Fro mylitaunce that thei shal neuer fle
385
Ner voyde deth, but rather deth desire
For themperour, and wele of his Empire.
Thus sworn, vch knyght is of the legioun.
The legioun stont in cohortys;
Cohors the Latyn is, this regioun
Tenglish it fore, help vs, good Lord! Amen.
The dignite and number of the men
Hath in the firste cohors an excellence
Of noble blood, manhode and sapience.
This feleshepe, most worshipful, most digne,
Bar thegil and thymage of themperour;
As God present was holden either signe,
Thei hadde both attendaunce & honour;
Of chiualers heryn was doon the flour,
A an and footmen,
And of wight horsmen.
The military cohors, or the choors,
Thus named it the wise, and the secounde
Cohors, like as the bonet to his coors
Is set, thei sette it footmen stronge & sounde,
And an half, and abounde
In hit, with sixe & sixti hors, and it
The Quyngentary called men of wit.
As fele & myghty choys putte in the thridde is,
For in their honde espeyre is al to thryve;
Her place in ordynaunce is in the myddys,
And for the firth choors is to discrive
Footmen and an half,
With sixe & sixti hors, and eue as fele,
With better hors, vnto the fifthe dele.
For as the first cohors is the right horn,
So in the lift horn is the fifthe choors;
386
For V choors stonde in the frounte aforn,
Or the vawarde; of termys is noo foors,
So the conceyt be had. The sixt cohors
Hath, as the fifthe, yet lusty men & yonge;
To thegil next to stonde it is to fonge,
That is the right horn; in the myddil warde
The nexte choors hath eue as mony as she,
The nexte as fele, and therto is tawarde
The myghti men, amyddis forto be;
The nynth is of the same quantitie,
The tenth is eue as is the choors beforn,
But make it strong, for it is the lift horn.
The legioun in ten is thus cohorted,
And an see men on foote,
Hors, and therty therto soorted,
Of fewer hors is not to speke or moote
In eny legioun; yet, crop & roote
To seyn, of hors ther may be take moo,
Commaundement if ther be so to do.
Exployed heer thusage and ordynaunce
Of legyoun, vnto the principal
Of chiualers retourne our remembraunce;
The dignitie and name in special
Of euery prince enrolled, and who shal
Do what, and whenne, and where, it is to write;
Good angel, help vs al this werk tendite.
The grete Trybune is mad by Themperour,
And by patent, and send by jugement;
Thundir Trybune is hent of his labour.An Ordyner for fighters forth present
Is forto sette; eek Themperour content
Is ofte to sende and make secoundaryis;
What name is heer for hem? Coordinaryis.
387
An Egiller bar thegil, and thymage
Of themperour bar an Ymaginary;
And moo then oon ther were of those in wage;
A Banereer, tho clept a Draconary,
A Kyng Heralde, tho clept a Tesserary,The baner he, he bar commaundement,
Al thoost tobeye her princys hole entent.
Campigeners made exercise in feeldys,
Campymeters mesured out the grounde,
To picche pavilons, tentys and teeldys,
The forteresse triangeler or rounde
Or square to be made or dymyrounde,
His part hit was; and he that was Library,
Thaccomptys wrot, that rekenyng ne vary.
The Clarioner, Trompet, and Hornycler,
With horn, & trompe of bras, and clarioun,
In terribil batailis bloweth cleer,
That hors & man reioyceth at the soun;
The firmament therto making resoun
Or resonaunce; thus joyneth thei bataile;
God stonde with the right, that it prevaile!
A Mesurer, that is our Herbagere,
For paviloun & tent assigneth he
The grounde, and seith: 'Be ye ther, be ye here!'
Vch hostel eek, in castel and citee,
Assigneth he, vch aftir his degre.
A wreth o golde is signe of grete estate;
That wered it, was called a Torquate.
Sengil ther were of these, and duplicate
And triplicate, and so to for and fiv,
That hadde wage, vche aftir his estate.
Tho namys goon, such personys alyve,
It may be thought, therof wil I not scryve.
388
Ther were eek worthymen clept Candidate,
And last, the souldeours, vch othrys mate.
The principal prince of the legioun,
Sumtyme it was, and yet is a like gise,
To make a Primypile, a centurioun;
A Lieutenaunt men calle him in our wise;
And him beforn is Thegil forto arise;
Four hudred knyghtis eek of valiaunce
This prymypile hadde in his gouernaunce.
He in the frounte of al the legioun
Was as a vicaptayn, a gouernour,
And took availe at vch partitioun.
The First Spere was next, a lusty flour;
Two hundred to gouerne is his honour,
Wherof thei named him a Ducennary,
The name fro the numbir not to vary.
The Prince an hundred and an half gouerned,
Eek he gouerned al the legioun
In ordynaunce; oueral he went vnwerned.
The nexte spere, of name and of renoun,
As mony hadde in his directioun;
The First Triari hadde an hundred men;
A Chevetayn was eke of euery ten
Thus hath the first cohors fyve Ordinayris,
And euery ten an hed, a Cheveteyne,
To rewle theim; and so it necessayr is,
An hundred and fyve on this choors to reigne:
Four Ordinayris and the cheef Captayne,
That is their Ordinary General,
And seyde is ofte of him: He rewleth al.
So high honour, so gret vtilitee
Hath euerych estate of this renoun
389
Prouided hem by sage Antiquitee,
That euery persone in the legioun
With al labour, with al deuotioun
To that honour attended to ascende,
And that avail to wynne, her bodyis bende.
The nexte choors, named the Quyngentary,
Hath Centurions or Centenerys fyve;
Thridde choors as fele hath necessary;
The firthe fyve, and, forto spede vs blyve,
In euery choors the Centyners oo fyve
In numbir make, and so the legioun
Of hem hath fyvty-fyve vp & doun.
Not fyvty-fyve Whi? For fyve thordinayrys
In their Estate and stede of fyve stonde;
To graunte this, me semeth, noo contrary is;
Though in my book so wryton I ne fonde,
Of LV, wel I vndirstonde
And fynde cleer, so that it most appere,
That vndir Ordynayrys V were.
The consulys, for themperour Legatys
Sende vnto the oste; to thaim obtemperaunt
Was al the legioun, and al the statys;
They were of al the werres ordynaunt;
To theim obeyed euerych aydaunt;
In stede of whom illustres Lordes, Peerys,
Be substitute, Maistrys of Chiualerys;
By whom not oonly legiounys twayn,
But grete numbrys hadde gouernaunce.
The propre juge is the Provost, certayn,
With worthinesse of the first ordynaunce;
The vilegate is he by mynystraunce
Of his power, to hym the Centeners
Obey, and the Trybune and Chiualers.
390
Of him the rolle of wacch and of progresse
Thei crave and haue, and if a knyght offende,
At his precepte he was put to juesse
By the trybune, in payne or deth tanende.
Hors, herneys, wage & cloth, vitail to spende,
His cure it was tordeyn, and disciplyne
Vnto euery man, seuerous or benygne.
His justising, with sobre diligence,
And pite doon vppon his legioun,
Assured hem to longh obedience
And reuerence, and high deuotioun;
Good gouernaunce at his promotioun
Kept euery man; and his honour, him thoughte
It was, when euery man dede as him oughte.
The Maister or Provost of Ordynaunce,
Although he were of lower dignitie,
His estimatioun & gouernaunce,
The bastilys, dich, & pale is to se;
And wher the tabernaculys shal be
And tent & teelde & case & paviloun
And cariage of al the legioun.
For seeke men the leche and medycyne
Procureth he, for larderye and toolys;
Of euery werk cartyng he most assigne,
For bastile or engyne or myne. And fole is
He noon, that is expert in these scolys;
This was a wise, appreved chiualere,
That, as he dede himself, couth other lere.
And ouer this, the ferrour & the smyth,
The tymbre men, hewer & carpenter,
The peyntour, and vch other craft goth with,
To make a frame or engyne euerywhere,
Hem to defense and her foomen to fere;
391
Tormentys olde and carrys to repare
And make newe, as they to broken are.
Foregys and artelryis, armeryis,
To make tole, horshoon, shot & armurre;
And euery thing that nede myght aspie, is
In thooste; and eek mynours that can go sure
Vndir the dich, and al the wal demure
Or brynge in thoost; herof the Maister Smyth
Had al the rule, and euer went he with.
The legioun is seide haue choorsis X.
The military first, or miliary,
The best and gentilest and wisest men
And myghtiest, therto be necessary;
Eek letterure is good & light to cary.
Her gouernour was a Trybune of Armys,
Wise & honest, that body strong & arm is.
The choorsys aftir that, Trybunys cured
Or Maysterys, as it the prince pleased;
Vch chiualeer in exercise assured
So was, that God & man therwith was pleased;
And first to se the prince do, mych eased
The hertys alle. Fresh herneys, armur bright,
Wit, hardinesse & myght had euery knyght.
The firste signe of al the legioun
An Egil is, born by an Egeler,
And thenne in euery Choors is a Dragoun,
Born by a Draconair or Banereer;
A baner eek had euery Centener
Other a signe, inscrived so by rowe,
His Chevetayn that euery man may knowe.
The Centeners had also werreourys,
Hardy, wel harneysed, in their salet
392
That had a creste of fetherys or lik flourys,
That noon errour were in the batail set,
To his Cristate and to his Baneret
And to his Decanair euerych his sight
May caste, and in his place anoon be pight.
Right as the footmen haue a Centurion,
That hath in rewle an C men & X,
So haue the riders a Decurion,
That hath in rewle XXXII horsmen.
By his banere him knoweth alle his men,
And ouer that, right as it is to chese
A myghti man for thaym, so is for these.
For theim a stronge & wel fetured man,
That can a spere, a dart, a sword wel caste,
And also fight, and rounde a sheld wel can,
And spende his wepon wel withoute waste,
Redier to fight then flite, and ner agaste,
That can be sobre, sadde, & quyk & quyver,
And with his foo com of and him delyuer;
Obeyssaunt his premynentys wille,
And rather do the feat then of it crake,
Impatient that day or tyme spille
In armys exercise and art to wake,
And of himself a sampeler to make
Among his men, wel shod, honestly dight,
And make hem fourbe her armure euer bright.
Right so it is, for these men to chese
A Decurioun, thorugh lik to him in fourme,
Impatient that thei the tyme lese,
Wel herneysed, and euerych of hys tourme
In euery poynt of armys wil enfourme,
And armed wil his hors so sone ascende,
That mervaile is, and course hym stronge anende,
393
And vse wel a dart, a shaft, a spere,
And teche chiualers vndir his cure,
Right as himself to torne hem in her gere,
The brigandyn, helmet, and al procure,
It oftyn wipe clene,-and knowe sure,
With herneysing and myghti poort affrayed
Is ofte a foo, and forto fight dismayed.
Is it to sey: 'he is a werrely knyght,'
Whos herneys is horribil & beduste,
Not onys vsed in a fourte nyght,
And al that iron is or steel, beruste;
Vnkept his hors, how may he fight or juste?
The knyghtis and her horsys in his tourme
This Capitayn shal procure & refourme.
III.
Tercia bellatrix pars est et pacificatrix,
In qua quosque bonos concomitatur honos.
Comprised is in smal this part secounde,
An ooste to numbir, and a legioun;
In foylis is it fewe, in fruyt fecounde;
The saluature of al religioun
Is founde heryn for euery regioun.
Wel to digeste this God graunte vs grace,
And by the werre his reste to purchace.
O gracious our Kyng! Thei fleth his face.
Where ar they now? Summe are in Irelonde,
In Walys other are, in myghti place,
And other han Caleys with hem to stonde,
Thei robbeth & they reveth see & londe;
The kyng, or his ligeaunce or amytee,
Thei robbe anende, and sle withoute pitee.
394
The golden Eagle and his briddys III,
Her bellys ha they broke, and jessys lorne;
The siluer Bere his lynkys al to fle,
And bare is he behinde & eke beforne;
The lily whit lyoun, alas! forsworne
Is his colour & myght; and yet detrude
Entende thei the lond, and it conclude.
Of bestialite, lo, ye so rude,
The Noblis alle attende on the Antilope;
Your self & youris, ye yourself exclude,
And lose soule & lyif. Aftir your coope
Axe humble grace, and sette yourself in hope,
For and ye wiste, hou hard lyif is in helle,
No lenger wolde ye with the murthre melle.
Ye se at eye, it nedeth not you telle,
Hou that the beestis and the foulys alle,
That gentil are, ar sworn your wrong to quelle;
Ypocrisie of oothis wil not walle
You fro the sword, but rather make it falle
On your auarous evel gouernaunce,
That may be called pride & arrogaunce.
This yeve I theim to kepe in remembraunce;
Goode Antilop, that eny blood shal spille,
Is not thi wille; exiled is vengeaunce
From al thi thought; hemself, alas, thei kille.
O noble pantere! of thi breth the smylle,
Swete and pleasaunt to beest & briddis alle,
It oonly fleth the dragon fild with galle.
What helpeth it, lo, thangelis wil falle
On him with al our werreours attonys;
Thei muste nede his membris al to malle.Of this matere I stynte vntil eftsonys,
And fast I hast to write as it to doone is,
395
That myght in right vppon the wrong prevaile
In londe & see, by knyghthode & bataile.
Lo, thus thelectioun with exercise
And ordynaunce, as for a legioun,
Exployed is, as writeth olde wise.
What ha we next? Belligeratioun.
O Jesse flour! Jhesu, Saluatioun
And Savyour, commaunde that my penne
To thin honour go right heryn & renne.
An oste of exercise 'exercitus'
Hath holde of olde his name; a legioun
As an electioun is named thus,
And a choors of cohortatioun.
The princys of her mynystratioun
Her namys have, and aftir her degre
The Chevetaynys vndir named be.
Exercitus, that is to seyn an Ooste,
Is legiounys, or a legioun;
Tweyne is ynough, and IIII is with the moste,
And oon suffiseth in sum regioun;
Therof, with ayde and horsmen of renoun,
As needful is, groweth good gouernaunce
In euery londe, and parfit prosperaunce.
What is an ayde? It is stipendiaryis
Or souldiours conduct of straunge londe,
To such a numbir as it necessary is,
Aftir the legioun thei for to stonde
In ordynaunce, to make a myghti honde;
Heryn who wil be parfit and not erre,
Tak Maysterys of armys and of werre.
This was the wit of Princys wel appreved,
And ofte it hath be seid and is conclude,
396
That oostis ouer grete be myscheved
More of her owne excessif multitude
Then of her foon, that thenne wil delude
Her ignoraunce, that can not modifie
The suffisaunce, an ooste to geder & gye.
To gret an oost is hurt in mony cace:
First, slough it is in journeyinge & longe;
Forthi mysaventure it may difface,
Passagis hard, and floodis hye amonge;
Expense eek of vitaile is ouer stronge,
And if thei turne bak and onys fle,
They that escape, aferd ay aftir be.
Therfore it was the gise amonge the wise,
That of ?es had experience,
Oonly to take an oost as wil suffice,
Of preved & acheved sapience,
In chiualerys that han done diligence
In exercise of werre; a lerned ooste
Is sure, an vnlerned is cost for loste.
In light bataile, oon legioun with ayde,
That is, X Ml. men o fote, and too
Thousand on hors, sufficed as thei saide;
They with a lord no grete estat to goo,
And with a gret Estate as mony mo;
And for an infinit rebellioun
Twey dukys and tweyn oostys went adoun.
Prouisioun be mad for sanytee
In watre, place & tyme & medycyne
And exercise. In place ?h be
The pestilence, his place anoon resigne,
To weet marice and feeld to hard declyne;
To high, to lough, to light, to derk, to colde,
To hoot, is ille; attemperaunce be holde.
397
In snow & hail & frost & wintir shouris,
An ooste beyng, most nedes kacche colde;
For wyntir colde affrayeth somer flourys,
And mareys watir is vnholsom holde;
Good drinke and holsom mete away wil folde
Infirmytee; and fer is he fro wele,
That with his foon & sekenesse shal dele.
Cotidian at honde ha medycyne,
First for the prince; as needful is his helth
To thooste, as to the world the sonne shyne;
His prosperaunce procureth euery welth;
But let not exercise goon o stelthe;
Holde euer it. Ful seelde be thei seek
That euer vppon exercise seeke.
In ouer colde & hoot, kepe the couert,
And exercise in tymes temperate;
Footmen in high & lough, feeld & desert;
An hors to lepe a dich, an hege, a yate.
Tranquillite with peax & no debate
Be sadly kept, exiled al envie;
Grace in this gouernaunce wil multiplie.
Ha purviaunce of forage & vitaile
For man & hors; for iron smyteth not
So sore as honger doth, if foode faile.
The colde fyer of indigence is hoote,
And wood theron goth euery man, God woot;
For other wepen is ther remedie,
But on the dart of hongir is to deye.
Or have ynough, or make a litil werre,
And do the stuf in placys stronge & sure;
In more then ynough, me may not erre;
The moneyles by chevishaunce procure,
As lauful is, I mene, nat vsure;
398
But tak aforn the day of payment;
It loseth not, that to the prince is lent.
What man is hool in his possessioun,
If he ha no defense of men of armys?
Beseged if me be, progressioun
That ther be noon, and noo vitail in arm is,
O woful wight, ful careful thin alarm is!
Honger within, and enmytee abowte,
A warse foo withinn is then withoute.
And though thi foo withoute an honger be,
He wil abide on honger thee to sle;
Forthi comynge a foo, vitaile the,
And leve hym noght, or lite, vnworth a stre;
Whete and forage and flesh, fissh of ?
Wyn, salt & oyle, fewel and euery thinge
That helpeth man or beest to his lyvinge:
Tak al, thi foo comyng, and mak an oye
That euery man to strengthes ha ther goodis,
As thei of good & lyves wil ha joye,
And negligentys to compelle it good is.
The feriage be take away fro flodis,
The briggis on the ryverys to breke,
And passagis with falling tymbour steke.
The yatis and the wallys to repare,
The gunnys and engynys & tormente,
And forge newe, ynowe if that ther nare;
Ful late is it, if thi foo be presente,
And fere ingoth, if hardinesse absente.
Be war of this, and euery thing prouide,
That fere fle, and good corage abide.
Golde it is good to kepe, and make stoor
Of other thing, and spende in moderaunce;
399
More and ynough to haue, it is not soor,
And spare wel, whil ther is aboundaunce;
To spare of litil thing may lite avaunce.
By pollys dele, and not by dignitee,
So was the rewle in sage antiquytee.
And best be war, when that thin aduersary
Wil swere grete, ye by the Sacrament,
And vse that, ye and by seint Mary,
And al that is vndir the firmament:
Beleve nat his othe, his false entent
Is this: thi trewe entent for to begile.
The pref herof nys passed but a while.
Wel ofter hath fals simulatioun
Desceyved vs, then opon werre; and where
Me swereth ofte, it is deceptioun.
Judas, away from vs! cum thou no nere:
Thou gretest, Goddis child as thaugh thou were;
But into the is entred Sathanas,
And thou thi self wilt hange! an hevy cas.
Sumtyme amonge an ooste ariseth roore.
Of berth, of age, of contre, of corage
Dyuers thei are, and hoom thei longe sore,
And to bataile thei wil, or out of wage.
What salue may this bolnyng best aswage?
Wherof ariseth it? Of ydilnesse.
What may aswage it best? Good bisinesse.
With drede in oost to fight thei are anoyed,
And speke of fight, when theim wer leuer fle,
And with the fode and wacch thei are acloyed.
'Where is this felde? Shal we no batail see?
Wil we goon hoom? What say ye, sirs?' 'Ye, ye!'
And with her hed to fighting are thei ripe
Al esily, but he the swellinge wipe.
400
A remedie is, when thei are asonder,
The graunt Tribune, or els his lieutenaunt,
With discipline of armys holde hem vndir
Seuerously, tech hem be moderaunte,
To God deuout, and fait of werrys haunte,
The dart, baliste, and bowe, and cast of stoon,
And swymme & renne & leep, tech euerychoon.
Armure to bere, and barrys like a sworde,
To bere on with the foyn, and not to shere,
And smyte thorgh a plank other a boorde,
And myghtily to shake and caste a spere,
And loke grym, a Ml. men to fere,
And course a myghti hors with spere & shelde,
And daily se ho is flour of the feelde.
To falle a grove or wode, and make a gate
Thorgh it, and make a dike, and hewe a doun
A cragge, or thurl an hil, other rebate
A clyf, to make an even regioun,
Or dowbil efte the dike abowte a toun;
To bere stoon, a boolewerk forto make,
Other sum other gret werk vndirtake.
The chiualer, be he legionary,
As seide it is beforn, on hors or foote,
Or aydaunt, that is auxiliary,
On hors or foote,-if that thei talk or mote
Of werre, and reyse roore, vp by the roote
Hit shal be pulde with myghti exercise
Of werreourys, gouerned in this wise.
Commende, and exercise, and holde hem inne,
For when thei ha the verrey craft to fight,
Thei wil desire it, wel this for to wynne.
He dar go to, that hath both art & myght.
And if a tale is tolde that eny knyght
401
Is turbulent other sedicious,
Examyne it the duke, proceding thus:
The envious man, voide his suggestioun,
And knowe the trowth of worthi & prudent
Personys, that withouten questioun
Wil say the soth, of feith and trewe entent,
And if the duke so fynde him turbulent,
Disseuer him, and sende hym ellys where,
Sum myghti feet to doon as thaugh it were:
To kepe a castel, make a providence,
Or warde a place, and do this by thaduyce
Of counsel, and commende his sapience,
That he suppose hym self heryn so wise,
That therof hath he this honour & price;
So wittily do this, that he, reiecte,
Suppose that to honour he is electe.
For verreily, the hole multitude
Of oon assent entendeth not rebelle,
But egged ar of theim that be to rude,
And charge not of heven or of helle,
With mony folk myght thei her synnys melle;
Thei were at ease her synnys forto wynne,
Suppose thei, if mony be ther inne.
But vse not the medycyne extreme
Save in thin vtterest necessitee,
That is, the crymynous to deth to deme,
The principals; by hem that other be
Aferd to roore, yet better is to se
An oost of exercise in temperaunce
Obeysaunt, then for feere of vengeaunce.
The werriours ha myche thing to lerne;
And grace is noon, to graunte negligence,
402
Wher mannys helth is taken to gouerne;
To lose that, it is a gret offense;
And sikerly, the best diligence
Vnto thonour of victory tascende,
The seygnys is or tokenys tattende.
For in bataile, when al is on a roore,
The kynge or princys precept who may here
In such a multitude? And euermore
Is thinge of weght in hond, & gret matere,
And how to doon, right nedful is to lere;
Therfore in euery oste antiquitee
Hath ordeyned III signys forto be.
Vocal is oon, and that is mannys voys,
Semyvocal is trompe & clarioun
And pipe or horn; the thridde macth no noys,
And mute it hight or dombe, as is dragoun
Or thegil or thimage or the penoun,
Baner, pensel, pleasaunce or tufte or creste
Or lyuereys on shildir, arm or breste.
Signys vocal in wacch and in bataile
Be made, as wacch woordis: 'Feith, hope & grace,'
Or 'Help vs God,' or 'Shipman, mast & saile,'
Or other such, aftir the tyme and place;
Noo ryme or geeste in hem be, ner oon trace,
Ne go thei not amonge vs, lest espyes
With wepon of our owne out putte our eyis.
Semyvocals, as Trumpe and Clarioun
And pipe or horn, an hornepipe thoo
It myghte be; the trumpe, of gretter soun,
Toward batail blewe vp 'Go to, go to!';
The clarions techeth the knyghtys do,
And signys, hornys move; and when thei fight,
Attonys vp the soun goth al on hight.
403
To wacch or worch or go to felde, a trumpe
Hem meved out, and to retourne; and signys
Were moved, how to do, by hornys crompe,
First to remeve, and fixe ayeyn ther digne is.
Oonly the clarioun the knyghtis signe is;
Fight & retrayt and chace or feer or neer,
The clarion his voys declareth cleer.
What so the duke commaundeth to be doon
In werk or wacch or feeld, or frith or werre,
At voys of these it was fulfild anoon.The signys mute, in aventure a sterre,
A portcolys, a sonne, it wil not erre,
In hors, in armature, and in array
They signifie, and make fresh & gay.
Al this in exercise and longe vsage
Is to be knowe; and if a dust arise,
Theere is an oost, or sum maner outrage;
With fiyr a signe is mad in dyuers wise
Or with a beem, vche in his contre gise
His signys hath; and daily is to lerne,
That aftir hem men gide hem & gouerne.
Tho that of werre have had experience,
Afferme that ther is in journeyinge
Gretter peril, then is in resistence
Of fers batail; for in the counterynge
Men armed are oonly for yeynstondinge
And expugnatioun of hem present
In fight; theron oonly ther bowe hath bent.
Their sword & hert al preste ereither fight,
In journeyinge ereither lesse attente is;
Assault sodeyne a day other by nyght,
For vnavised men ful turbulent is.
Wherfore avised wel and diligent is
404
The duke to be purveyed for vnwist,
And redy is the forseyn to resiste.
A journal is in euery regioun
First to be had, wheryn he thinketh fight,
Wheryn haue he a pleyn descriptioun
Of euery place, and passage a forsight,
The maner, wey, both turnyng & forthright,
The dale & hil, the mountayn & the flood;
Purtreyed al to have is holdon good.
This journal is to shewe dukys wise
Of that province, or as nygh as may be,
The purtreyture & writing forto advise;
And of the contrey men a serch secre
Himself he make, and lerne in veritee
Of hem, that on her lyf wil vndirtake,
That thus it is, and vnder warde hem make.
Tak gidis out of hem, beheste hem grete,
As to be trewe, her lyif and grete rewarde,
And other if thei be, with deth hem threte,
And sette a wayt secret on hem, frowarde
Whethor thei thinke be other towarde;
Thei, this seynge, wil wel condite & lede,
Of grete rewarde & deth for hope & drede.
Tak wise and vsed men, and not to fewe;
Good is it not to sette on II or III
The doubte of al, though thei be parfit trewe;
The simpil man supposeth ofte he be
Weywiser then he is, and forthi he
Behesteth that he can not bringe aboute;
And such simpilnesse is forto doubte.
And good it is, that whidirward goth thooste,
Secret it be. The Mynotaurys mase
405
Doctryned hem to sey: 'Whidir thou gooste,
Kepe it secret; whil thi foomen go gase
Aboute her bekenys, to tende her blase,
Go thou the way that thei suppose leeste
Thou woldest go; for whi? it is sureste.'
Espyis are, of hem be war! also
The proditours that fle from oost to ooste,
Be war of hem; for swere thei neuer so,
They wil betray, and make of it their booste.
Escurynge is to haue of euery cooste;
Men wittiest on wightiest hors by nyght
May do it best, but se the hors be wight.
In a maner himself betrayeth he,
Whos taken is by negligence thespie;
Forthi be war, and quicly charge hem se
On euery side, and fast ayeyn hem hye;
Horsmen beforn eke euer haue an eye;
On vch an half footmen, and cariage
Amyddis is to kepe in the viage.
Footmen it is to haue & of the beste
Horsmen behinde; vppon the tail a foo
Wil sette among, and sumtyme on the breste,
And on the sidis wil he sette also.
With promptitude it is to putte him fro;
Light herneysed, and myghtiest that ride,
Doubte if ther is, putte hem vppon that side.
And archery withal is good to take;
And if the foo falle on on euery side,
Good wacch on euery side it is to make;
Charge euery man in herneys fast abide,
And wepynys in hondys to prouide.
Selde hurteth it, that is wel seyn beforn,
And whos is taken sleping, hath a scorn.
406
Antiquitee prouided eek, that roore
Arise not in thoost, for trowbelinge
The chiualers behinde other before,
As when the folk that cariage bringe,
Ar hurt, or are aferd of on comynge,
And make noyse; herfore helmettis wight
A fewe vppon the cariours were dight.
A baner hadde thei togedre to,
Alway CC vndir oon banere;
The forfighters a-sondred so ther-fro,
That no turbatioun amonge hem were,
If that ther felle a conflicte enywhere.
And as the journeyinge hadde variaunce,
So the defense had diuers ordynaunce.
In open felde horsmen wold rather falle
On then footmen; in hil, mareys & woodis,
Footmen rather. In feeld & frith to walle
An oost with myght, as wil the place, it good is,
And to be war that slough viage or floodis
Asondre not the chiualerys; for thynne
If that me be, ther wil the foo bygynne.
Therfore amonge it is to sette wyse
Doctours, as of the feelde, or other grete;
The forgoer to sette vnto his sise,
And hem that beth to slough, forthward to gete.
To fer aforn, and sole, a foo may bete;
He may be clipped of, that goth behinde;
And to goon hole as o man, that is kynde.
In placys as him semeth necessary,
And aduersaunt wil sette his busshement,
Not in apert, but in couert to tary,
And falle vppon; the duke heer diligent
It is to be, to haue his foomen shent;
407
But euery place it is the duke to knowe,
So that his witte her wylis ouerthrowe.
If thei dispose in mountayn oponly
Tassaulte, anoon ha prevely men sent
To an herre hil, that be therto neer by,
And so sette on, that of the busshement
Aboue her hed, and of thi self present
Thei be aferd, and sech away to fle,
When ouer hede and in the frount thei se.
And if the way be streyt and therwith sure,
Let hewe adoun aboute, and make it large;
In large way, peril is noo good vre;
Also this is tattende as thinge of charge,
Ye rather then gouerne ship or barge,
That wher the foo by nyght other by day
Is vsed oon to falle and make affray.
And, voyde that, it is to seen also,
What is his vse, on hors outher o foote,
With fele or fewe his feetys for to doo,
That sapience his werkys alle vnroote.
Of balys also grete is this the boote,
Dayly to gynne go in such an hour
As may be sure both oost & gouernour:
And yet bewar of simulatioun;
To festeyng call in sum fugitif
And here him wel with comendatioun,
And lerne first, hou fellen thei in strif,
And him beheste an honorabil lif;
Lerne of him al, and thenne aday or nyght,
When thei suppose leest, mak hem afright.
Agreved ofte are oostis negligent,
When it is hard passage ouer the floodys,
408
For if the cours be ouer violent
Or ouer deep, gret peril in that flood is.
A remedy to fynde heryn right good is,
For hevy men, pagis and cariage
Ar drowned oftyn tyme in such a rage.
The depth assay, and make of horsys hye
Tweyne eggys; oon be sette ayenst the streem,
The myght therof to breke; another plye
Benethe that, tawayte vppon the fleem
And charge theim, that thei attende on hem
That faile foote, and brynge theim alonde,
And thus til thooste be ouer, shal they stonde.
The flood is ouer deep in playn cuntre,
Departe it ofte, and make it transmeabil:
That most be doon with dykis gret plente,
And wil it not be so, sette ore a gabil,
On empti vesselling ley mony a tabil
Fro lond to lond a brigge is made anoon,
And sure ynough it is for hors & mon.
Horsmen haue had of reed or seggis shevys,
Theron carying their armure as thei swymme,
But better is, to voiden al myschevys,
Ha skafys smale, and hem togedir trymme
With coorde alonge, atteynynge either brymme,
And anchore it and tabil it at large,
And sure it is as arch or shippe or barge.
Yet war the foo; for vppon this passage
He leyt awayt; anoon thin ooste dyuide
And stakys picch, encounter their viage,
And in that stede, if good is thought tabide,
Mak vp a strong bastel on eyther side,
And there, as axeth chaunce, it is to stonde
And ha vitaile out of ereither londe.
409
Now castellinge in journey is to write.
Not euerywhere is founden a citee,
An ooste to loge, and vilagis to lite
For it ther ar, and siker thei ne be,
As, to be sure, it is necessitee
To take a grounde as good as may be fonde,
And thervppon to make our castel stonde.
Leve not the better grounde vnto thi foo,
Be war of that; se, watir, ayer & londe
Holsom be there, and foode ynough ther to
For man & hors, and woode ynough at honde.
No force if rounde or anguler it stonde,
But feyrest is the place and moost of strengthe,
When twey in brede is thryis in the lengthe.
Mesure a grounde, as wil thin ooste suffice;
To wide it is: thin ooste therin is rare;
To streyt: thei be to thicke; a myddil sise
Is beste.-Now make it vp, no labour spare;
It mot be doon, theryn is our welfare;
As for a nyght, mak vp of turf a wale
And stake it on our foo, the poyntis tavale.
A turf it is, when gras & herbe is grave
Vp with the grounde, with irons mad therfore;
A foote brode, a foote & half it haue
In lengthe, and half a foote thick, no more.
But if the lond solute be, not herfore
Turf like a brik to make of necessary,
Thenne is to make a dike tumultuary.
Make it III foote deep, and V obrede,
And stake it as beforn, vtward to stonde;
O nyght to dwelle heryn it is no drede.
And if thi foo be nygh, him to yeynstonde,
A gretter werk it is to take on honde.
410
Sette vp in ordir euery man his sheeld,
Whil princys and prudentys parte a feeld.
Vch centyner take vp the werk footmel,
With sword igord, anoon caste vp the dich,
And IX foote obrede wil do wel,
XI is as good; but poore and rich
Most on this werk, & even worch ilich,
XIII foote obrede or XVII
Is best of alle a werre to sustene.
The numbir odde is euer to obserue,
And hege it other stake it vp to stonde,
Therto ramayle and bowys ar to kerve,
Areyse it to his hegth aboue londe,
And make it castellike with myghti honde,
With loupis, archeturis, and with tourys.
O Chiualers! in this werk your honour is.
X footemel the centeneris take
This werk to doon, and ther vppon attende,
That euery company his cant vp make
And stynte not, vntil a parfit ende
Of al be mad; and who doth mys, is shende.
Forwhi? the prince himself goth al aboute
And by & by behaldeth euery rowte.
But lest assault felle on hem labouringe,
The hors, and thei on foote of dignitee,
That shal not worch, in circuyte a rynge
Shal make, and kepe of al hostilitie;
And first, as for the signys maiestie
Assigne place; for more venerabil
Then thei, ther is nothing, this is notabil.
And aftir that, the Duke & Erlys have
The pretory, a grounde out set therfore,
411
And for Trybunys out a grounde thei grave,
Her tabernaclis thei theryn tenstore
For legions & aydis, lesse & more,
On hors other o foote; a regioun
And place is had to picch her paviloun.
And IIII on hors and IIII o foote anyght
In euery centeyn hadde wacch to kepe,
And it departed was, to make it light,
That reasonabil tymys myght thei slepe;
For right as houris aftir houris crepe,
So went the wach, and kept his cours aboute,
Footmen withinne, & horsed men withoute.
Thei go to wacch by warnyng of the trumpe,
And there abide vntil their houris ende;
Away thei go by voys of hornys crumpe.
A wacch of serch also ther was tattende
That wel the tyme of wacchinge were spende;
Trybunys made of theim thelectioun,
That hadde of al the wacch directioun.
And twye a day the contrey was escured
By horsmen, in the morn and aftir noon;
Not by the same alway, for that endured
Shuld not ha been. This feleship hath doon:
They most reste, and other wynne her shoon;
Thus bothe man & hors may be releved,
Ye, ofte ynough, and not but litil greved.
And on the duk hangeth the gouernaunce,
That in this castellinge he ha vitaile
For euery wight withoutyn variaunce,
Clooth, wepon, herneysing, that nothing faile;
And in fortressis nygh it is availe
Footmen to haue & hors; ferde is thi foo,
If thou on euery side vppon him goo.
412
Mortal bataile in hourys II or III
Termyned is, and hope on that oon side
Is al agoon; but a good prince is he,
That can him & his ooste so wisely gide,
With litil slaught to putte his foo fro pride;
Pluck him vnwar and fray his folk to renne
Away, and myghtily sette aftir thenne.
On this behalve it is ful necessary,
That olde & exercised sapience
The duke to counsel have, and with hem tary,
As wil the tyme, and here their sentence
Of vinqueshinge couertly by prudence
Or by apert conflict, that is, bataile;
The surer way to take and moost availe.
Here hem heryn, and what folk hath thi foo,
And charge that thei glose not, for it
Doth oftyn harm; and here theim also
Speke of her exercise, her strength & wit,
And to their aduersayrys how thei quyt
Hemself aforn, and whether his horsmen
Be myghtier in fight, or his footmen.
Also the place of conflicte is to lerne,
And what thi foo himself is, what his frendis;
Wher he be wys a werre to gouerne,
And whar thei lyue as angelis or fendis;
Wher variaunt, or vchon others frend is,
And wher thei vse fight in ordynaunce
Or foliously, withoute gouernaunce.
And euery poynt forseyd, and other moo,
Considir in thin oost, and tak avis
Of hem, what is the beste to be do;
And peyse al in balaunce, and ay be wys;
And if thin ooste is ace, and his is syis,
413
What so thei sey, couertly by prudence
Dispose the to make resistence.
Dischere nat thi folk in eny wise;
The ferde anoon is redy for to fle;
Be vigilaunt and holde inne exercise,
And se thin hour; ful oftyn tyme hath he
The herre hand, that kepeth him secre;
Avaunte not for colde nor for hete,
For smale dooth that speketh ouer grete.
Certeyn it is, that knyghthode & bataile
So stronge is it, that therby libertee
Receyued is with encreste and availe;
Therby the Croune is hol in Maiestee
And vche persone in his dignitee,
Chastised is therby rebellioun,
Rewarded and defensed is renoun.
Forthi the duke, that hath the gouernaunce,
Therof may thinke he is a Potestate,
To whom betakyn is the prosperaunce
Of al a lond and euerych Estate.
The Chiualers, if I be fortunate,
The Citesens, and alle men shal be
If I gouerne wel, in libertee.
And if a faut is founden in my dede,
Not oonly me, but al the commyn wele
So hurteth it, that gretly is to drede
Dampnatioun, though noman with me dele;
And forthi, negligence I wil repele
And do my cure in feithful diligence
With fauoraunce of Goddis excellence.
If al is out of vse and exercise,
As forto fight in euery legioun
414
Chese out the myghtiest, the wight & wise
And aydis with, of like condicioun;
With their avice vnto correctioun
Reduce it al by his auctorite
The duke, & vse a grete seueritee.
Amended al as sone as semeth the,
Make out of hem a stronge electioun;
Disparpiled lerne if thi foomen bee,
And when thei lest suppose in their reasoun,
Fal on, and putte hem to confusioun.
Therof thi folk shal take an hardinesse
And daily be desirous on prowesse.
At brigge or hard passage, or hillis browe,
Is good to falle vppon; or if ther be
Mire or mareys or woode or grovis rowe
Or aggravaunt other difficultee,
To falle vppon is thenne vtilitee;
The hors to sech vnarmed or aslepe
To falle vppon is good to take kepe.
Thus hardy hem; for whos is vnexpert
Of werre, and woundis seeth, and summe slayn,
He weneth euery strok go to his hert,
And wiste he how, he wolde fle ful fayn.
But and he fle, retourne him fast agayn.
Thus with seueritee and good vsage
Ther wil revive in theim a fyne corage.
Dissensioun among foomen to meve,
Be thei rebellious or myscreaunt,
It is to do, theim selven thei myscheve.
The traditour Judas was desperaunt,
Him self he hynge: so wulle thei that haunt
Rebellioun or ellis heresie.
Alas! to fele thus wil lyve & deye.
415
Oon thinge heryn is wisely to be seyn,
Of this matier that ther noman dispayre;
As hath be doon, it may be doon ayeyn;
A desolat Castel man may repayre.
In wynter colde, in somer dayis fayre
Is good to se. So fareth exercise
Of knyghthode & of werre, as seyn the wise.
In Engelond til now was ther no werre
This LX yere, savynge at Seynt Albane,
And oon bataile aftir the blasing sterre,
And longe on hem that whirleth as the fane.
Is not their owne cryme her owne bane?
Ther leve I that, and sey that exercise
Of werre may in peax revyue & rise.
Seyde ofte it is: the wepon bodeth peax,
And in the londe is mony a chiualere,
That ha grete exercise doubtlesse
And think I wil that daily wil thei lere,
And of antiquitee the bokys here,
And that thei here, putte it in deuoyre,
That desperaunce shal fle comynge espoyre.
More esily a thing is al mad newe
In many cas, then is an olde repared;
The plauntys growe, as olde tren vp grewe,
And otherwhile a riche thing is spared.
It nedeth not to crave this declared,
But go we se, what helpeth to prevaile
Vppon the feelde in sette apert bataile.
Here is the day of conflict vncerteyn,
Here is to se deth, lif, honour & shame.
Glade vs, o Lord, this day & make vs fayn,
And make vs of this grete ernest a game!
Lord, make in vs magnificent thi name,
416
Thin angelis commaunde in vs tattende,
And she, thi modir, have vs recommende.
Now is the Duke the rather diligent,
That forth he goth bytwene espoyre & drede;
Now glorious the Prince is sapient,
Now thignoraunt shal deye or harde spede.
In this moment manhode & knyghtly dede
With Goddis honde is oonly to prevaile;
Now let se first, how wil our foon assaile.
The chiualers set forth first at the yate,
Whether ye dwelle in Castell or Citee,
And sette a frount or eny foo come ate,
Til thooste come out vndir securitee.
Go not to fer ne faste, for ye se,
A wery wyght hath spended half his myght,
And with the fresh is hard for him to fight.
And if thi foo the yatis ha forsette,
Delay it and attende what thei mene;
Let hem revile and gnaste & gomys whette,
And breke her ordynaunce, and when thei wene
Ye be aslepe, and they foryeton clene,
Breke on hem vnavised day or nyght;
This wisdom is to do, manhode & myght.
It is to frayne also with diligence,
Wher chiualerys think it be to fight,
Her countynaunce of fere or confidence
Wil be the juge, and truste not the knyght
That is aferd, ner hym ?his myght
Presumeth, inexpert what is bataile,
Conforte hem yet, telle hem thei shal prevaile.
And reasounynge reherce rebellioun
Or myscreaunce, and how thei be forsake
417
Of alle goode, a Prynce as a lyoun
May telle that aforn thei ha be shake;
And if he may with reasounynge awake
An hardinesse in hem he may procede
And ellys vttirly he stont in drede.
The first sight is ferdfullest for tho
That neuer were in fight; and remedie
Is in beholdinge ofte vppon her foo
Out of a siker place or placys heye;
Confort therof comyng, dispayr wil deye,
Eke issuynge on hem with a prevaile
Is hardyinge to falle to bataile.
Part of the victory is for to chese
The herre grounde, and ay the herre it be,
The more myght thou hast thi foo to ceese,
And more sharp dounward the taclys fle,
Thi foon her fight is with the grounde & the;
Yet footmen hors, and hors footmen tassaile,
Theire is the cleef, the playn is hem tavaile.
And if thou may ha with the sonne & wynde,
Ereither on the bak is grete availe,
Ereither also wil thi foomen blynde;
Ayeinst the wynde to fight, it is travaile,
A cloude of dust wil therwithal assaile
Thi foomen in the frount, and stony hem so
That they her wit shal seke what to do.
Forthi the Prince it is be prouident
And haue a sight to wynde & dust & sonne,
And on the turnyng take avisement,
Remembering hou certeyn hourys ronne.
It wil not stonde, as stood when thei begonne;
West wil the sonne and happely the wynde,
But seen he wil that thei come ay behinde,
418
And euer smyte his foomen in the face;
And there an ende of that. Now wil we se,
This ooste embateled vch in his place,
That noon errour in eny parti be;
Therof wel ordeyned vtilitee
Wil nede arise, and his inordynaunce
May brynge (as God defende) vs to myschaunce.
First is to sette a frounte, an Ege his name
Is. Whi? The foon it shal behalde & bite;
Ther chiualers, the worthiest of fame,
That wil with wisdom & with wepon smyte,
Noo knyght apostata, noon ypocrite,
Feers, feithful, ofte appreved, olde & wise
Knyghtys be thei, none other in no wise.
This ege in dayis olde a principaunt
Of wurthi men, as princys, had his name;
In thordre next personys valiaunt,
Such as ha sought honour and voyded shame
That vre haue had, to make her foomen tame,
Sette hem theryn, armure and shot & spere
That myghtily can vse and wel bewere.
Next to the firste frount this is secounde,
And as of old thei called hem hastate
By cause of vse of spere & shaftis rounde,
Of armure is noon of hem desolate.
III foote atwene had euery man his state,
So in a Ml. pace olength stood fixe
A Ml CC LX and VI
Footmen were alle these, and stode in kynde
In duble raunge, and euerych hadde III
Foote, as byforn is seide, and VI behinde
The raungis hadde a sondir, so that he
That stood beforn, vnlatted shulde be
419
To drawe & welde his wepon, and to take
His veer to lepe or renne, assaut to make.
In tho tweyn orderys wer ripe & olde
Appreved werryours of confidence,
That worthi men of armys had ben holde,
With wighti herneysing for to defense;
These as a wal to make resistence
Ay stille stode, hem may noo man constreyne
Tavaunce forth or reere o foote ayeyne.
Thei trouble not, lest other troubled were,
But fixe abide, and welcom thaduersary
With sword & axe, with shot & cast of spere,
Vntil thei yeve her coors to seyntewary,
Or fle; for whi? thei dar no lenger tary.
Thenne aftir hem that ar to go for al,
For these stille abide as doth a wal.
Tho tweyne eggys ar clept 'the grete armure,'
And aftir hem the thridde cours is sette
Of wighte & yonge and light herneysed sure,
With dartys and with taclis sharpply whette,
In dayis olde thei ferentayris hette;
The firthe cours was called the scutate,
Spedy to renne and glad to go therate.
Wight archery with hem to shote stronge,
The yongest and the best and lustyeste
Archers with crankelons & bowys longe;
The ferenters and thei to gedir keste
Named the light armure, as for the beste
Thorgh shulde passe and first with shot prouoke
The aduerse part, and on hem reyse a smoke.
If foomen fle, thei and horsmen the chase
Go swift vppon, and ellis thei retrete
420
And thorgh the frount indresse hem to their place.
The grete armure, if thei com on an hete,
Is hem to yeve of sword and axis grete,
On hem the feeld is now for to defende.
Thei gynne wel, God graunte hem a good ende!
The fifthe cours was the carrobaliste,
Manubalistys and fundibulary
And funditours; but now it is vnwiste,
Al this aray, and bumbardys thei cary,
And gunne & serpentyn that wil not vary,
Fouler, covey, crappaude and colueryne
And other soortis moo then VIII or IXne.
Heer faughte thei, that hadde as yet no sheelde,
As bachelers, with shot of dart or spere.
The sixte cours, and last of al the feelde
Wer sheeldys, of the myghtiest that were,
The bellatourys beste in euery gere;
Antiquytee denamed hem Triayrys,
In theym, as in the thridde, al to repayre is.
Thei to be sadde in strength and requyete,
More feruently to make inuasioun,
To take her ease in ordir alwey seete,
And if aforn wer desolatioun,
In theym therof was reparatioun;
In eny part if ther wer desperaunce,
Thei turned it anoon to prosperaunce.
Now the podisme, as whos wil sey, the space
Of grounde, vpon to fight; it to se,
Aforn is seide, hou in a Ml. pace
XVI C LX and VI may be,
So chiualers euerych ha footis III
To stonde vpon a foote and VI abacke
That for his veer and leep no rowme hym lacke.
421
VI eggys heer sette in a Ml. pace
Shal holde II and XLti. feet in brede,
And so X Ml. wil this grounde embrace;
Thus tembataile is sure, and fer fro drede;
And to II Ml. pas III cours for nede
In long goth out, so that the latitute
In XXI foote it self enclude.
As here is taught, X Ml. men may stonde
In oon or ellys in II Ml. pace,
And XXti. Ml. in the double londe,
And XXXti. Ml. in the threfolde space,
And XL Ml IIII folde is tembrace;
And this mesure is named the Pidisme,
Vntaught in doctrinal or in Grecisme.
A prince heryn expert, and hath to fight
His feelde and of his folk the multitude,
Shal seen anoon how thei shal stonde aright,
And if the feeld is short & brod, conclude
On rangis IX, and by this similitude,
Be short and huge in brede, or longe & rare,
But myghtier is brede, and mo may spare.
And rare, an ooste if thaduersary seeth,
He breketh on with hurt peraventure,
Wher thicke outholdeth him ayenst his teeth;
And ther an ende of that; but hoo shal cure
Ereither, horn and myddis, to be sure,
Ordeyne that, or aftir dignitee
Or aftir thaduersayris qualitee.
The feelde ofoote ordeyned in this gise,
To sette it is these hors at eyther horn,
As writeth in her werkys olde wise,
That herneysed sperys be sette aforn,
Vnharneysed abak, that of be born
422
The storm fro theym, whil myghti hors defende
Stronge archerye o foote to shote on ende.
For to defende haue horsis myghtieste,
Tho hornys in attempting is to sende
Out hors the swiftest & the wightieste,
To trouble theym sette on a pace on ende.
The duke it is to knowe & comprehende,
What hors ayenst what throngys ar to goon,
And whar he have hors as goode as his foon.
Their hors ar ouer vs; theryn is boote:
Tak wight and yonge men with sheeldis light,
With twene on hors, sette one of theim o foote;
With hem resiste our aduersayrys myght.
But this to take effecte and spede aright,
These yonge men herof grete exercise
Moste have, as telleth werreourys wise.
And aftir al his ooste, a duke shal haue
A myghti choyce of men on hors & foote,
Ereither horn and breste for to save,
That if the boorys hed in wolde wrote,
A sharre shere his groyn of by the roote.
(The boorys hed is a triangulere
Of men, a boorys hed as thaugh it were).
If that come on, with tuskys forto breke
The breste or egge or wynge or outher horn,
A sharre clippe hem of, right by the cheke,
And with the same his wrot away be shorn;
And set it al in ordir as beforn,
And if a place feynte, anoon a yawe
Of myghti men aforn it is to drawe.
Tribunys, Erlis or their lieutenauntys,
Of these, myghtiest to renne & ride
423
Wer mad the Capitayns & gouernauntys,
And werriours hem named the subside;
For thei releved thoost on euery side,
So that noman remeued from his place,
For so to doon, myght al an oost difface.
Eek out herof thei make a Boorys hed
And Cuneus thei name it, or a wege;
As thondirynge with leyting flammys red
It russheth on our aduersayrys egge
And shaketh of, ye mony a myghti segge,
And if it falle on either of the hornys,
It cracketh hem, as fier tocracketh thornys.
This stood behinde al other ordynaunce.
Now is to se the place of vche estate:
On the right honde, withoute variaunce
The principal Captayn or potestate,
That al the gouernaunce is taken ate,
There as the footmen and the hors dyuide,
He hath his place, al to gouerne & gide.
Footmen and hors to rewle heer stondeth he,
The potestate and al this oost to gide,
By premynence of his auctorite,
To chere theim that myghtily shal ride,
And theim o foote, as myghtily tabide.
A wynge is him to bringe aboute the horn
Him counteringe and on comynge beforn,
That is the lift horn of our aduersary,
Aboute a wynge, and on the backe hem clappe,
And thei of their comyng the tyme wary;
And if (as God defende) amys it happe,
Anoon the subside is to stoppe a gappe;
For soueraynly on hym that is tattende,
And, as the cas requyreth, come on ende.
424
The Duke secounde, and next in gouernaunce,
Amydde the frounte or forfrount is to stonde
And sustene it tabide in ordinaunce;
The boorys hed his part is to withstonde,
A sharre out of the subside is at honde,
Clappe it theron, and if ther nede a yawe,
Out of the same anoon it is to drawe.
The thridde Duke, right wys & vigorous,
His part it is to stonde on the lift horn
And myghti men with hym, for dangerous
Is that to kepe, as writon is beforn.
His wynge he muste extende, and hadde thei sworn
It, let hem not her wynge aboute hym clappe,
Subside at him be sone, if ought mys happe.
A clamour, clept an harrow or a shout,
Vntil the fight begynne, noon is to rere;
No werreour that wise is, out of doubt,
Wil shoute afer, therwith his foo to fere;
But when the shoute & shaftys fille his ere,
Then voyce yfere is so fel & horribil,
That for to fere, it is not incredibil.
Be redy first, and first to sette vppon,
And first to shote & shoute & make affray,
With myghti countynaunce, that is the mon,
That mornynge is to haue a ful fayr day.
This promptitude & wit & stronge aray
Thi foo seynge, is trembeling to fle,
The palme of victory goynge with the.
And ay bewar, lest his right wynge clappe
Aboute thi lift horn; this is remedie:
To rech it out; and if that wil not happe,
The wynge aboute thyn horn bacward replie
And fende hem of; now fight for the maistrye,
425
And if a bosh come on on eny side,
A better bosh on hem from our subside.
Here angelike valiaunce, here is puissaunce
Archangelik in ooste and legioun,
And it gouerneth Dukys principaunce
With myght, power, and dominatioun.
Omnipotens, this is his champioun;
God loueth this, his throne & sapience
Is sette heron, justice to dispence.
What is this oost, aduerse, rebelliouns
Presumptuous, periurious, mischevous,
Heresious with circumcelliouns?
A legioun attaynte, vntaken thevous,
That, as thei ar myscheved, wold myscheve vs.
Her lord is Lucifer, the kyng of pride,
In euery feeld with him doun goth his side.
Thei ha no breste, here hornys & her wyngis
Ful febil are and out of ordynaunce;
Subside is goon, no socour in their kynge is,
And moost amonge hem self is variaunce.
They wil away, now fle they to myschaunce;
Goon is their herte, and if the body dwelle,
Their hope is aftir deth and aftir helle.
Here is .o. breste, here hornys are & wyngys
And myghtieste in raunge & ordynaunce;
Subside is here, and socour in our kynge is,
Amonge vs is ther noo contrariaunce.
We wil abide vndir our gouernaunce,
Here is noo drede of deth or peyne of helle;
Here or with angelys is vs to dwelle.
Therfore our eye is to the kyngis signe,
We here his voys, as trumpe & clarioun,
426
His eyes are obeyed, we enclyne
Attonys vnto hym, his legioun
We are, and aftir God, his regioun.
His capitayn and his vicapitaynys
Tobey euerych of vs right glad & fayn is.
This champioun, this ooste & Goddis knyght
With fele and also fewe may prevaile,
Miraclis here & there God sheweth myght;
But first (as seide is erste) is hem tassaile.
The gretter ooste is this; now moste availe
Is ordinat bataile, as is beforn
Seide, and with wyngys clappe in eyther horn.
With wyngis wight hem vmbego, ley on
Behinde and holde hem streyt on euery side,
And cleche hem vp; whi wolde they be foon?
Tech hem obeyssaunce; sey: 'Fy! o pride!
Com on your way, we wil our self you gide.'
This way is good, so that this bestes ride
Be not a gret horribil multitude.
With multitude we myght been vmbegoon,
War that perile; holde of on other side
With wyngis wight, and strengthe hem faste anoon;
With myghtiest elect of the subside
Prevaile on hem; yet more is to prouide,
That if the boorys hed com in, a sharre
Be made for him, his tuskys forto marre.
But wurthi men are in this ooste afewe,
Sette hem in wise and myghti gouernaunce;
For heer the Lord wil his myracle shewe,
Their multitude or myght be noo turbaunce;
Truste in thi Lord and mak good ordynaunce;
Ordeyned wel, in fewe is to prevaile,
So that theryn no poynt or poyntis faile.
427
Do thus when thegys are at the congresse;
Thi lift hond, hold it from thin aduersary,
That of his shot it have noo distresse
And thi ryght wynge vppon hem wightly cary.
Theer to begynne it is most necessary;
Sette on in circuyte, and bringe abowte,
And to prevaile it nedeth nat to doubte.
But do this with thin horsmen myghtyeste
And footmen of the beste, and ha noo drede,
Thi foomen vndir foote to be keste;
And if thi foo to the the same bede,
A myghtiest subside vppon hym lede
Of horsmen and footmen, and thus delude
Hir arte with arte, and thervppon conclude.
Or otherwise, if men be myghtieste
On the lift hond, the right is to retrete
And fal on her right horn with wightieste
Footmen & hors; and til thei yelde hem, bete
Hem on the bak and breeste, and ouergete
Hem myghtily; but the right honde elonge,
That of thi foo noo forfeture it fonge.
War heer the boorys hed and euerywhere,
Or otherwise al putte in ordynaunce
CCCC or D pace yfere
Aforn the counteringe it is tavaunce
Our wyngis wight vppon their ignoraunce.
Prudence it is on hem to make affray,
Whil thei beth out of reule and of aray.
If hors be myghtiest, this wey is best
And doon anoon, and ellis is grete drede;
A remedy therfore is to be keste,
That al the light armure wightly procede,
And archerye, as sparkil out of glede.
428
And embataile anoon the frounte aforn,
The breste to defende, and either horn.
If this be doon, the frounte alonge is sure,
Vnlabored with fight, or otherwise,
Like as beforn is seyde, it is to cure,
That thi right wynge vppon his lift horn rise;
But myghtiest and wittiest dyuise
Vnto that feat, and archers with hem fonge
Of wighte men, ofoote that be stronge.
And this doyng, retrete thi lifte horn
Fer, al abak, and raunge it like a spere,
Dyuers heryn vnto the way beforn,
So that the foo noo strook theron bewere.
This wil devicte anoon withoute fere.
In this manere a smal & myghti ooste
Shal ouerthrowe a multitude of booste;
Or finally, this ooste is but of fewe
And not so myghti men as hath the foo:
Heer hath the werreour his craft to shewe,
And embataile hym nygh a flood that goo
On outher half; a cragge is good also,
Lake or marice or castel or citee,
A side to defende is good to se.
There embataile and putte ereither wynge
On oon side, and herwith pul of his horn,
But fro behinde aboute is beste it brynge,
And with the boorys hede route in beforn.
The myghtiest to this be not forborn,
Ner they, theryn that haue had exercise,
Thus hath be seyde of werryourys wise.
The foo peraventure is ferde and fled
Into sum holde, and ferther wolde he fle
429
Fayn, wiste he how. What is the beste reed
That he go forth, or heer beseged be?
To lete hem goon is moste vtilitee
And no perile is it that foo to chace
That turneth vs the bak & nat the face.
Yet heer be wys and sende a fewe aforn,
Right aftir hem, and with a myghty honde
Another way on even or amorn
Caste to come in and in their light to stonde.
When thei that aftir go, wynne on hem londe,
Her part it is tattempte hem esily
And so departe, aferd to bide therby.
This seyn, thei wil, suppose a wayt be goon,
And disolute anoon be negligent,
Thenne is the wit, that myghti honde come on
And take hem vp aslepe or vynolent;
Thus easily we haue our owne entent,
Therof to God the commendatioun
Be madde, and doon sacrificatioun.
If part of thooste be fled, & part prevaile,
Heryn the Prince exploye his valiaunce,
Hem myghtily retournyng to bataile.
Forwhi? the foon be fled vnto myschaunce.
Arere anoon vnto your ordynaunce;
The feelde is youre, and trumpe & clarioun
And scryis make of victory resoun.
Of knyghthode and bataile in special
Thus seide thelectioun & ordynaunce,
Here is to sette vp rewlys general,
As this: The gracious good gouernaunce
Obserueth euerywhere; al suffisaunce
Hath he that is content; al may be born
Saue wele; and: scorned is that vseth scorn;
430
Thi disavaile availe is to thi foo,
His hurt availeth the; voide his advice,
Do thin availe; do not as he hath do;
In thin electioun se thou be wys,
War negligence, do euery man justice,
Be vigilaunt, attende thin honour,
Thi prouidence be to thin oost socour.
Ha not to fight a knyght vnexercised;
Ha confidence in preved thing; secre
Thi counsel have; lerne of thi self disgised;
The fugitif herd and vntrested be;
Be gided wel by folk of that contre,
That thou wilt ouer ride; haue in writynge
Euery passage, and eke in purtreyinge.
Better is brede in oost to fight then lengthe;
Good is in stoor to haue a grete subside;
With sapience socoure a feebil strength,
Sende of thi foo; Let not thin oost diuide;
Whette vp thin ege; bidde horsmen wightly ride;
Fight in a raunge aforn with multitude
Ayenst a fewe, and hem anoon detrude.
A fewer oost falle on with the right horn,
And crokyng of the lift horn is telonge,
So that the myghtiest be sette beforn;
And if the lift horn be both wyce and stronge,
Sette it beforn, and bak the right be wronge;
Or on thin vnaduised foo with wight
And myghti wyngis go beforn & fight.
The light armure and euery ferentary
Aforn thi frount in nede anoon procede
With subside on the wyngys for to tary;
And he that hath a litil ooste, hath nede
Of mych wit, and myghti men in dede,
431
And on his honde a flood or place of strengthe,
And either wynge on his oon horn tenlengthe.
Ye truste in hors: the playn is beste; ye truste
Vppon footmen: the cleef is good. Espie
Amongis vs to be ther is distruste:
That euery man go hoom, anoon do crye,
And which is he, forwith me shal espie.
But sodenly this most be doon be day,
The yatis shitte, lest he go stele away.
What is to doon, with mony take advice;
What shalbe doon, tak fewe or be alone;
Tak his advice that is secret & wyce,
Be juste, indifferent to euerychone;
For idelnesse haue ay sumwhat to doone;
To straunge not, not to familier,
Make of a lord; chere a good Chiualeer.
And here anende I thus the thridde part
In this Tretice of knyghthode & bataile.
What ha we next ? Forsothe, a subtil art
To bilde a stronge Citee, and for tassaile
It and defense; and aftir, fight Navayle,
That is bataile in ship, I here entende
For chiualers to write, and make an ende.
IV.
Vltima pars vrbes parat, obsidet atque tuetur,
Bello nauali finit & ornat opus.
This IIIde part, as long as othre tweyne,
Halt prouidence of myghtiest bataile,
The morthereer to bringe vndir the cheyne.
There al his olde craft shal nought availe,
But hate of ire and angush of travaile
To fynde; and aftir al that to descende
432
To theuerlasting deth, if he namende.
In Brutis Albion is not to spende
This myghti knyghthode & bataile alone;
To Normandie and Fraunce it is tassende,
Til Cristis & the kyngis foos vchone
Be dryven out or chastised, and noone
Alyve ylefte, that wil not wel beleve
And vttirly the myscreaunt myscheve.
Here ende I that, and to my werk releve
The laste part, anoon to bringe an ende,
And aftir in correctioun it preve;
Criste truste I, that the kyng it wil attende
And werreours to knowe it condescende;
That leve I there, and write as is thavaile
To bilde and sette assege, and see bataile.
Nature or art assureth a Citee,
A dongeoun, a castel, or a tour,
In lake or in mareys or in the see
Sette it, that element is thi socour;
And if the lond shalbe propugnatour,
A mountayne or a clyef, a cragge, a rok
Sette it vppon, and saf it is fro strok.
And in foreste, in feelde or in champayne,
With craft or art it is tomake a strengthe,
And if nature assiste, it is tattayne
Effect anoon, as when the brede or lenghe
A rok, ryuer, mareys or see wil strengthe;
But art alone if noon herof availe,
Shal make it stronge with wisdam & travaile.
Mak bosumy and angulous the wal,
And so sette out therof the fundament
With touris and turrettis oueral,
433
That scale, engyne or rammer therto sent
Be ouer sette, and faile of his entent,
When he is vnbegon and al to donge
With al that may be kest fro wallis stronge.
In this manere a wal it is to make,
To stonde an infallibil thing for euer:
An interualle of XXti feet be take,
A wal on either side herof dissevre,
Caste in the moolde, sadde it with mal & lever,
Out of the dich caste it bitwix the wallys,
And ramme it doun with punchonys & mallis.
Mak the inner wal wel lower then withoute,
That esily, as by the clif, ascende
Me may vnto the loupis al aboute,
Or by an esi grice hem to defende;
Thus mad a wal, the ram may nat offende;
For thaugh he fronte awey this vttir cruste,
The grounde is stronge ynough with him to juste.
For firing of the yatis make obstacle,
Couer hem with hidys and with iron plate,
And make aforn a myghti propugnacle,
A portcolys to plumpe adoun therate,
Aftir thi foon atwixte it and the yate
Thei checked ar. The machcoling may thenne
Chastise hem that thei shal nat sle ner brenne.
The dichis ar to make brode at al
And deep at al, so that me may not fille
Hem in no wise, and renne vppon the wal;
The myner is his labour heer to spille,
And rathest if the watir hem fulfille;
For now hath he twey grete Impedymentys;
Depnesse is oon, another thelement is.
434
The multitude of shot is to repelle
With sheeld, pavice an here and duble say;
Shot perceth not ther thorgh; eek wittis felle
Han cratys fild with stoon at euery bay,
And if thassault come vp, adoun go they
Out of the crate, at euery loup is oon
Of these. It quelleth ordynaunce & mon.
In mony wise assault is and defense;
And on manere is by enfameyinge.
Hoolde foode away, and watir, kepe it thens,
And hem to honde anoon shal honger bringe.
But if we wite a seege on vs comynge,
Anoon gete al the foode within our wonys
And faste haue in the multitude of stonys.
Corn euerydel, larder, fisch, foul, forage,
And that may not be brought in, is to brenne,
Wyn, aysel, herbe, & fruyt and cariage,
Logyng, let brenne it vp, or cary it thenne;
So bare it for our foon that whenne thei renne,
Thei fynde nought; and vse we vitaile
With such attemperaunce, that it ne faile.
Glew, tar & picch and oyle incendiary,
And sulphour herwithal to brenne engyne,
Charcole & cole, and al that necessary
Is forto make armure and arowys fyne
And shelde & spere, hundirdys VIII or IX,
And coggys, cogulys & pibblis rounde,
Fil vp the wal with hem by roof & grounde.
Stoon of the flood is saddest and so best,
For fourneysinge a wal & euery loupe,
And outher with engynys to be kest
On hegh, adoun to falle on hed or croupe,
Or fro the scalyng forto make hem stoupe
And have of grene tymbour grete rollys
435
And loggys leyd to route vppon her pollys.
And beemys is to haue of euery sise
And boord of euery soort, and also nayl.
Ayenst engyne, engyne is to devise,
And that the stuf be prest, is thin availe.
High if it be, pulle ouer their top sail,
And if thei come in touris ambulary,
Hem myghtily to mete is necessary.
Nerf is to haue or senewis aboundaunce,
The crosbowyng to stringe and bowe of brake;
Hors her of mane & tail, if suffisaunce
Therof ther is, therto good is to take;
Of wymmen here tho stryngis eke thei make:
With stryngys of their her Romaynys wyvis
Saved her owne & her husbondis lyvis.
Raw hidis ar to kepe, and euery horn
The portcolis to couere, eek sheeld & targe
And mony a thing, it may not be forborn;
And if so be your watir be not large,
To synke a welle anoon it is to charge,
For lak therof; theym that the water brynge,
With shot defende outward & hoom comynge.
And if the welle is out of our shotinge,
Make vp a tour and putte archerys there,
For to defende tho that watir brynge;
Cisternys who can make, it is tenquere;
Make vp of theym in placis euerywhere,
Rayn watir kepe in hem; when wellys faile,
Rayn watir in cisternys may availe.
A See Citee this is, and salt is geson:
Kest watre salt in vesselling that sprede,
Salt wil the sonne it make in litil season;
436
But thus we dar not fette it in for drede,
The see gravel, gete it vp in this nede,
Fresh watir it, and let it drie in sonne,
And salt withoute doubte herof is wonne.
They that the wal assaulteth, bith terribil
A multitude, and trumpis proudly rynge;
The Citee nys but simpil and paisibil,
And ferde thei are at this first counteringe,
And in goth they; but if the spritis springe
And putte hem of, in comth an hardinesse,
And egal is fro now forth the congresse.
The tortoys or the snayl, the rammys grete,
The sekel or the sithe, and vyneyerd,
The cagys pluteal it is to gete
And tourys ambulary nere aferd;
The musculys eke with the pety berde,
Lo alle these wil this Citee assaile
With crafte, and yet with craft shal it prevaile.
Of tymbir and of boord it is to make
A tortoys or a shelled snail, and so
They name it; whi? for when hem liste awake
It, out therof the hed & hornys go
And in and out ayein; oon horn or too,
Croked or streght, hath it, right as a snaile,
Right as it semeth hem their moost availe.
The bak of this tortoys, snail or testude,
Wherof it hath figure and also name,
With felt & heere & hidis rawe or crude,
Lest theron fier doun cast, brenne vp the frame.
Wel couered is, the sidis beth the same;
Pendaunt theryn, ther goth a beem alonge,
Therof the hed is iron steeled stronge.
437
Tweyne hornys if it have, it is a snaile;
Streght may thei stonde, or the lifte horn may croke
Outher the right, as may be moost availe,
The wal to breke & stonys out to Rooke;
And if it haue but oon horn, & it hooke
A croche, it is a sikel or a sithe,
It breketh and out bringeth stonys swithe.
And when the frount is mad to breke & brese,
It is a ram for that similitude,
To rush vppon the wal and al to crese
The stuf in it; yet wil thei this delude,
And with oo crafte thoo craftis III conclude:
Of quylt & felt a trusse thei depende,
Ther as the ram entendeth for toffende.
Or by the hed they kecch it with a gnare
And hale it vp, or by the wal endlonge,
Or turne it vpsodoun thei wil not spare;
Hem semeth it to hurte it is no wronge;
And other haue a wulf, this ram to fonge:
That wulf is as a payre of smythis tongys,
Toothed, that in a wayt alway to honge is.
That wulf gooth on the ram, and by the hed
Or necke anoon pulde is he vp so doun,
Or so suspended that his myght is deed,
And other fro the wallis of the town
Or out of tourys hye or of dongeoun
Wil caste an huge ston or a pilere
Of marbil, and so breke it al yfere.
And if the wal be thorled therwithal,
As happeth ofte, or doun it gooth anoon:
Awey with euery hous, and mak a wal
Withinne that of planke or lyme & ston;
And if thin aduersayris come vppon,
Conclude theym bitwixt the wallis tweyne,
438
And so be quyte of this perile & peyne.
The vyneyerde is lighter tymburynge,
VIII foote brode, VI footys high, XVI
Footys in length, and dubil couertinge
Hath it of boord & fleyk; of twyggis grene
The sidis are, and fier for to sustene,
With felt & hidis grene it couere they,
So that to brenne or breke it, is no wey.
And made ynowe of these, ar sette yfere
Vnto the wal, as summe sette a vyne,
And tre pilers vpsetting heer & there,
To make it falle, vndir the wal thei myne,
That, puld away the stulpis VIII or IXne,
Doun go the wal, this vyneyerd remeved,
Lest it and al ther vndir be myscheved.
The cage pluteal of twiggis plat,
Of heerys hath couert and hidis grene;
Not ouer high the roof ner ouer flatte,
That shot & fier suffice it to sustene.
On whelis III to go thei thise demene,
As goth a cart; and fele herof thei make
With mony a wit the wallis forto awake.
The muscle shelle is but a smal engyne,
Mightily mad on whelis for to go,
And bere away the wallis when thei myne;
Thei bringe stuf the dich to fille also;
And on the werk it may go to & fro
And sadde it vp, that tourys ambulary
May men ynowe vppon the wallis cary.
The muscul eke is good, the way to mende,
For eny thing, of tourys ambulary.
To se the crafte is now to condescende,
439
Thartificeer it nedeth not to vary;
Make hem like other housing necessary,
A XXXti foote or XL foote square,
And otherwhile of Lti feet thei are.
Of bemys and of boord be thei compacte,
And competent the brede hath altitude,
With hidis, grene or felt sadly coacte
The robinge & the sidis are enclude.
Their apparaile ashameth wallys rude,
At euery lyme herof ar huge whelys
And brood withal the sole of euery whel is.
Present perile is, if this tour ammoeve
Vnto the wal, the place is in a doubte;
And impossibil is it of to shove.
Of myghtieste theryn is mony a route,
And briggis in, to renne on from withoute,
And scalis of al maner farsioun,
From eny part to renne on vp & doun.
The rammys are alongh as first engyne,
And not a fewe, a wal to ouerthrowe,
And vndir as a vyneyerd they myne
And briggis in the myddis are a rowe,
And fro the toppe they shote & stonys throwe;
Thus vndir and above and euerywhere
The wall besette; who dar abide there?
Yet here ayenst is diuers medycyne:
First, if the Chiualers with confidence
Go myghti out, and fire this engyne,
First pulde away the firys resistence,
And if thei ha not this magnificence,
Shote at hem molliols, also fallayrys;
But what thei ar, to knowe it necessayir is.
440
A malliol, a bolt of wilde fier is,
A fallary, a shafte is of the same;
Thorgh felt & hide hem shoote: al on a fier is;
But shoote hem thorgh into the tymber frame;
With myghti alblastris go to this game,
Brymston, rosyn, glewe, oyle incendiary
With flax doon on this shafte is necessary.
Or preuely with fier out of the toun
Ouer the wal, whil this tour is asclepe,
A feleship of fewe is let adoun,
That fiere it, as noo watir may it kepe;
And triced vp at hoom thei skippe & lepe
To se this ambulary touris brenne;
This hath be doon, & yet ful seelde whenne.
And otherwise is doun, the wal tarise,
And ouer go the touris altitude;
Yet ther ayenst is vsed to deuise
A subtiltee, tho wallis to delude;
In the vtter tour, an inner tour tenclude,
And when thei sette vppon this wallis blynde
With gabils & polifs hem ouerwynde.
And beemys otherwhile, ye ouerlonge,
Ordeyne thei, and sette on iron hornys,
And as a rammys hed thei make hem honge;
This tour with hem forbeton and throgh born is,
And sette ofiere, and vtturly for lorn is;
Yet otherwise, out of the toun a myne,
Vndir the way therof, sleth this engyne.
When this engyne on that concavitee
Goth with his wight vppon his myghti whelis,
Doun goth it, into helle as it wold fle;
And this to se, the toun in joy & wele is.
But thooste withoute al in dolour & deel is,
Al desperate of help by their engyne,
441
And al by witty makyng of a myne.
But if this tour sauf sette vppon the wallis
With euery shot of dart, of shaft, of spere,
And dynt of axe, of swoord, billys & mallys,
And caste of stoon thei ley on euerywhere,
That fro the wal awey they fle for fere,
Now to the wal, the briggis forto avale is,
And mony oon goth doun anoon by scalys.
Thei trice in other with the Tollenon:
The tollenon a tymbir pece on ende
Is sette, another twye as long theron,
The lighter ende of it adoun thei bende;
A cageful of men therwith thei sende
Vppon the wal, when they with cordis drawe
Adoun that other ende, as is the lawe.
Sumtyme ayen this werk, the bowe of brake,
Carribalistys and Arcubalistis,
Onagris and fustibulis wer take,
And mony a dart that vncouth & vnwiste is
Amonge vs heer. The taberinge of the fistis
Vppon the bowe, and trumpyng of the gunne
Hath famed vs as fer as shyneth sonne.
Thei trumpe adoun the tourys ambulary,
Thei ouerthrowe as wel ram as tortoys,
The cage and vyneyerd therby myscary,
The muscul may not with his dynt & voys;
And countir as it goth, ther is noo choys,
But deed or quyt; for and it onys touche,
It goth for al that hangeth in the pouche.
A conynger, that now they calle a myne,
Goth vndir erth vnwist; by that cauerne
Come in tatoun, ye, tourmys VIII or IXne,
442
And prevely they rise in sum tauerne
Or desolat hous, so noo wight hem werne;
And sodenly by nyght vppon the yate
They hewe, and leet their frendis in therate.
And ther ayenst, if that the dwellers be
In touris, on the wal, or housys hye,
Vppon the strete,-is ther yit comfort? Ye,
So stonys out of numbir on hem flye,
As thaugh the buldir hailed from the skye;
They wil anoon retrete out at the yatis,
Now steke hem out; and stynted this debate is.
And if thei do not thus, anoon their foo
Of prouidence her yatis may lete stonde,
Vntil as fele as fle, wil been ago,
And thenne in ease have hous & toun & londe;
But God defende vs that we be not fonde
Aslepe so that foon lede vs away
Withoute strook, or seide hem onys nay!
Lo, man, womman and childe may keste stoon
Vppon his foo from euery place o lofte,
And ther to redy sone are euerychon
By day & nyght; this holpen hath full ofte.
Ha stonys out of flood or feeld or crofte,
Store hem on high, that in a sodeyn fere
Fynde hem ye may, and on your foo bewere.
This conynger hath eek another gise,
Vndir the wal to crepe pryvely,
And sette vp postis heer, & ther by sise
And pike away the fundament wightly,
Ramayle it wel. the postis by & by,
And when their ooste was redy, make it brenne;
Doun goth the wall; in and vppon hem thenne!
443
Peraventure ther is a countir myne,
So that thei faile, and feyneth a dispayre,
And hem remeveth mylys VIII or IXne;
Now best be war, at market or at fayre,
Or day or nyght, thei thinketh to repayre,
If there appere among hem negligence;
Therfore now do grettest diligence.
Now se the wacch abide vppon the wall,
And houndis wise & grete is good to kepe;
Eek gees is good to haue in special,
For thei wil wake folke that ar aslepe,
The foo comynge her welth away to repe;
The mavlard in the dich and in the wallis,
The martilet at scaling wont to calle is.
The toun eke on thassege sodenly
Is wont to falle, if it be negligent;
Therfore a dich thei make vp myghtily,
Without shot of euerych instrument,
And stake it, pale it, toure it to thentent,
Ther to be sure hem self and holde hem inne;
Thus wayteth vch an other for to wynne.
The craft tassaulte a citee and defende
By myght and wit of knyghthode & bataile,
Honour to God, therof is mad an ende.
Now go we forth vnto this fight navaile,
That is fight on the see, no light travaile,
And not o londe; as there is so grete drede,
Therfore of gouernaunce hath it gret nede.
To make an hous, good stuf it is to take
Good farsioun, and good stuf is the hous;
But rather he that shippis is to make,
Se that his stuffe ne be nat vicious;
A feebil hous nys not so perilous
As is a feebil ship, other a barge,
444
Forthy therof the more it is to charge.
Fir and cipresse and the pynappul tre
Therfore is good, as seyn the bookys olde,
And ook is holden good in this cuntre;
The nayles are of bras wel better holde
Then iron. Whi? For ruste thei wil & olde
And kanker and consume, there as bras,
Consumed al the ship, is as it was.
Fro Juyl Kalendis vnto the Kalende
Of Janyveer, that is by monthis sixe
The seson is, tymbur to falle an ende;
Thumour dryinge in treen, now sad & fixe
Is euery pith; but fallinge is bitwixe
XV and XXIIti, when the mone
Is wanyng, dayis VII is this to done.
In other tyme or seson if me falle,
Wormeton wil it ben, eek it wil rote;
The tymbourmen of craft this knoweth alle;
Of rynde or bark is rende away the cote
And dryed thorgh, er it be put to note,
For tymbir weet, so wroght, wil aftir shrynke
And ryve and with right grete disconfort drynke.
For if the shippe vnto the maryner
Drynke of the see, sone aftir of the same
Thei drinketh al, and are of hevy cher;
Forthi, the carpenter is wurthi blame
That into shippis wil weet tymbour frame,
And wurthi thonk is he, that frameth drye,
So that in his defaulte no men deye.
The namys of the shippis as for werre
Myn auctour writeth not, save a liburne
He writeth of as mightier & herre
445
Of boord, and wight of foote, and light to turne.
As to the wastom of this shippis storne,
Thei hadde V or IIII ordris of ooris,
Or fewer, as the vessel lesse or more is.
And euery grete liburne a balynger
Hath had, and that a scafe exploratory
Was named, for to aspie fer & neer;
Of oorys hadde thei not but oon story.
But wight it was to go for a victory;
The seyl, the maste, and euery marynere
With see colour wer clad for to vnnapere.
A navey and an oost that wil gouerne
Vppon the see, him nedeth forto knowe
The wyndis, and the wedir to discerne;
He moste ha wit, leste he be ouerthrowe;
And first the foure cardinals arowe
Be knowe, as Est & West & North & South,
How thei amonge hem self discorde, is couth.
Theest cardinal is called subsolan,
And on his lifte hond hath he Sir Vulturne,
And Colchyas is on his right hond tan,
Septentrion, that cardinal so storne
Out of the North the see wil ouer torne,
Thocastias his right, and his lift side
Halt Aquylo, what se may theim abide.
Auster is cardinal meridian,
Nothus ful grymly goth on his right side,
And Chorus on the lift hond forth thei han,
And Zephirus that cardinal, abide
Wil in the west, and when him list to ride,
Grete Affricus shal ride on his right honde,
And Duk Fauonius on his lift honde.
446
If III or oon or tweyne of these vp blowe,
Tethis, of hir nater that is tranquylle,
Thei lene vppon, oppresse and ouerthrowe,
And causeth al crye out that wold be stille;
Thei ror ayeyn, of her thei haue her wille;
The shippe that this conflict seeth & hereth
(Heryn beleve me) his hert it fereth.
Sum varyaunce of tyme will refreyne
Her cruelous & feers rebellioun,
A nothir helpith hem to shake her cheyne
As all the firmament shuld falle adoun
And Occian lepe ouer Caleys Toun;
And after in a while it is tranquylle
And playne & calme, as whos seith 'husht, be stille!'
Therfore a storme is whisedom to preuyde,
And good it is forse serenyte,
And fro the storme abide or stopp atide,
And with meanabil wynd sette on the see;
Ful hard it is in peril hym to se,
That of the wyndes had inspeccioun,
Is raysonabil in direccioun.
Thenne is to se the monthis & the dayes
Of Nauygaunce, forwhy? not al the yere
The wyndis on the shippis make affrayes,
Sum monthis euer are of mery cheer,
And summe loure a while, & after cleer
Ynough they loke, & summe ar intractabil
And ragy wood, ancour to breke & gabil.
The VIth kalende of Juyn, when Pliades
Appereth: what is that? the sterrys VII;The wyndes alle ar bounden to the pees,
So that ther nys no truble vndir heuen,
Vntil the berth of Arcture al is even,
That is of Octobir the XVIIIth kalende,
447
Seecraft plesaunt hath at this day an ende.
Tho dayis euer are of mery cheer,
And thenne vnto the IIIde Ide of Nouembre
The dayis wil now loure and now be cleer;
For vnto now, as bookys me remembre,
Arcture, as from the first Ide of Septembre,
His reigne he hath, and in this meane while
The firmament wil loure amonge & smyle.
Nouembir in tempest is al to shake,
And aftir vnto Marchis Idus VI,
Viage thenne on see nys noon to take,
But in the woose it is tabide fixe;
Also by londe vnvsed is betwixe
Alhaleweday & March to goon or ride,
But if a grete necessitee betide.
Short is the day, the nyght is ouerlonge,
Thicke is the myst, and thestir is the mone,
And aftir in ther comth of wynde a thronge,
That forto stonde he hath ynough to done,
That is o londe; a strom is aftir sone
Of leyt, of wynd, of rayn, of hail, of thondir,
That woful is the wight that goth thervndir.
And, ovir this, in Marche, Aprile & May,
Antiquytee of Navigatioun
Dyuers sollemnytee and grete aray
Was vsed have in high deuotioun,
And eke of arte exercitatioun
To kepe in honde, and as for feat of werre,
Thei bood vntil the sonne ascended herre.
And tokenys of tranquille and tempeste,
Of wynde and rayn, thei hadden in the moone;
Of tokenys this was surest & best:
448
Reed is the mone, it wil be wynde right sone,
To take see theryn is good to shone;
The pale mone is lyke to haue a rayn,
The pale rede is wynde & storm, thei sayn
And when the mone ariseth glad & bright,
And namely the day that is the pryme,
Withoute humour, in hornys sharpe & light,
To take a grete viage is right good tyme.
But if the sonne telle of eny cryme,
As is if he arise vndir a cloude,
That day in rayn & wynd is wont to croude.
His bright aristh is like a mery day,
His rede aristh is like a breef to blowe,
And maculous, is shour or cloudis ay,
And pale aristh wil reyn or ellis snowe;
A tokyn eke of rayn is the raynbowe.
In wynde and ayer, in fish & foule, Virgile
The signys seyth that may noman begile.
The maryners, thei sayn, haue al this art
Of wydiringe, and thei be wedir wise,
By discipline of it ha thei no part,
But of a longe vsage or exercise.
Wel knowe thei, the Reume if it arise,
An aker is it clept, I vndirstonde,
Whos myght ther may no ship or wynd withstonde.
This Reume in Thoccian of propur kynde
Withoute wynde hath his commotioun,
The maryner therof may not be blinde,
But whenne & where in euery regioun
It regneth, he moste haue inspectioun;
For in viage it may both hast & tary
And vnaduised therof al mys cary.
449
The marinere, er he come at congresse
Or counturinge, vppon the see bataile,
Wil his Navey so for the Reume adresse,
As may been his aduerser dissavaile
And hindiraunce, and also his availe.
This may be doon anoon, for a liburne
With wynde or oorys, as me wil, may turne.
The Maister Marynere, the gouernour,
He knoweth euery cooste in his viage
And port saluz; and forthi grete honour
He hath, as worthi is, and therto wage.
The depper see, the gladder he; for rage
Of wynde or of bataile if ther abounde,
The surer he, the ferre he be fro grounde.
He knoweth euery rok and euery race,
The swolewys & the starrys, sonde & sholde,
And where is deep ynough his foo to chace;
And chese a feeld he can, bataile to holde,
And myghtily sette on liburnys bolde,
First with the frounte al vndir see to route,
And as a thought, anoon be brought aboute.
The maister of the shippe, he muste be wyis;
The mariners most be ful diligent,
And myghti rowing vp at point device
Is to been had at his commaundement,
That storne and ooris go by oon assent
Forth right to sette vppon, and light to turne,
Ful gret avauntage haldeth this liburne.
And as o londe an oost may be prevent
And leyde awayt vppon, right so by see
At ilis or in streytys pertynent
A bushement to falle vppon may be
Rathest; out of aray is good to se
When that thei be; the reume & strem & wynde
450
With you & countour hem is good to fynde.
Or wayte on hem, for wery or aslepe,
Or when thei leest of thi comynge suppose,
Or in a rode as is no wey to crepe
Away, but that ye must been in their nose.
Al that is you to wynne, is hem to lose,
And if thei can avoyde alle your cautelis,
Thenne vch his right, the feeld & fight to dele is.
Thenne in a feelde a frounte of this liburnys
It is to sette, and not as on the londe
An oost; and whi? for inward it to turne is,
The hornys as a sharp cressaunt to stonde,
A bosomynge amyddis to be founde,
That vmbego ye may your aduersary
And close hem enviroun, and with you cary.
But on the hornys be liburnys sturne
With myghtiest & booldest men of werre,
Aboute our foon of myscreaunce to turne,
With confidence hem for to seyn: 'Ye erre;
Com vndir vs, and knowe your ouer herre
Moost gracioux, knowe him your souuerayne;
And wil ye not? At youre perile & peyne!'
The beemys, vp thei goth out of the trumpe
And euery brayn astonyeth their reson;
The firmament, lo! clariounys crumpe
To crye vppon, and lo! it comth adoun
With angelis, ye, mony a legioun,
To countour periurie & myscreaunce
And surquydrye and disobeyssaunce.
In euery man thei setteth fortitude
And high magnificence and confidence,
Perseueraunt for trouth to conclude
451
With adiuuaunce of myghti patience,
And on the part aduerse, an impotence
With couwardise & diffident dispayre
Wil ferdfully with trembelyng repayre.
The canonys, the bumbard & the gunne,
Thei bloweth out the voys & stonys grete,
Thorgh maste & side & other be thei runne,
In goth the serpentyne aftir his mete;
The colueryne is besy for to gete
An hole into the top, and the crappaude
Wil in; the fouler eek wil haue his laude.
The covey fleeth as foulis thorgh the sayle,
The pavice are accombred with coventys,
Yet on thei come, and vs thei wil assaile;
The bowe vnnumerabil redy bent is,
The shaft fro there an ende it goth. Apprentys
Thonagir is and the carribaliste,
The fundubal and the manubaliste.
The catafract, plumbate & scorpioun,
The dart and arpagoun in dayis olde
Were had, and are amonge vs leyde adoun;
Crosbowys yet and crankelons ar bolde
With wilde fier to brenne al in the folde,
The malliol goth out with the fallary,
The wildefier to bere our aduersary.
Yet on they come: awaite vppon the toppe
Good archery; the storm of shot as hail
So rayketh on, thei dar not shewe her croppe
Ner in the mastys topp, ner vndir sail,
Yet haile hem in a myghti voys: 'hail, hail!
Come vndir your Kyng Harry! fy! o pride!'
Thei wil not throf attonys on hem ride.
452
Bende vp, breke euerych oore in the mytside
That hath a rash; help hem, lo, thei goth vndir;
To this mysaventure hemself thei gide;
Lo, how thei cracke on euery side a sondir,
What tempest is on hem, what leyt & thondir!
On grapesinge anoon let se their fleete,
What hertys are in hem with vs to mete!
Armure & axe & spere of ouer wight
Is ouer light; as sparkelys in rede,
So sparkel they on helm & herneys bright
The rammys and twibil the side out shrede
Of ship & mast; doun goth the sail in dede,
Vp goth our hook, now it is on their gabil;
Lo, ther it lyeth; this batail is notabil.
Summe into se go, fisshes forto fede,
Summe vndir hacch ar falde adoun for fere,
And summe above, her hert blood to bleede,
And summe seke, hem self they wote ner where;
And summe crye 'alas, that we come there!
Myschefe vpon mysgouernaunce betide!
Lo, pride hath vs betrapped! Fy, o pride!'
'Com on! with vs ye shal go se the kyng,
The gracious,-have of anoon this gere!
Ye muste have on another herneysing:
A gyngeling of jessis shal ye were.
Ye shal no lenger stondyn in this fere.
O siluer bere, o lilial lioun,
O goldon Eagle! where is your renoun!'
Thus may be doon, if that it be forseyn
Of our meryte in souuerayn providence;
Forthi forwith do euery wight his peyne,
Sleuth out to holde, and haue in diligence,
Sette vp the werk, and spare noon expense;
Of Goddis honde although ye have victory,
453
Yet in the knotte is al thonour & glory.
Knytte vp the werk, and say: 'Hail haliday!'
The werre intraneous of al this londe
Is at an ende, here nys no more affray;
Justice is heer peasibilly to stonde,
And al the world shal telle of Engelonde
And of the kyngis high magnificence,
And been adred tattempte it with offense.
But forto knytte a knotte vppon this book,
That is to sey, therof to make an ende,
What is the ram, this twibil & this hook,
That helpeth vs this shippis thus to shende?
The ram, a beem is, by the mast suspende,
That as a saylis yerde is smal & longe,
On either ende an iron hed to fonge.
A rammys or a snailis hed theron
Ther may be sette, with streght or caumber horn,
On either side it may sette on our foon,
With myghti hand adoun that thei be born.
Ther nys nothing may stonde ther beforn;
For of the shippe it breketh out the side,
Vnnethe may the mast his myght abide.
The hook of iron kene is & of strengthe,
And like a sithe vppon a myghti sperre,
And not to gret, but of an huge lengthe,
And polissed to bace & make it herre;
The gabelis that in a ship of werre
Bere vp the sail, herwith may be fordone,
So may the stay & shroudis euerychone.
The twibil is an axe with double bite,
And therwithal in myddis of the maste;
What maryneris dede, is hard to wite,
454
But fele it hurte, and fele it made agaste.Now faste vntil and ende I wil me haste,
Yet first thonagir and carribaliste,
What thing it was, it were good we wiste.
Thonagir was an huge & myghti bowe,
Strynged with nerf, therwith the stonys grete,
In maner of a thonderynge were throwe,
And for defaute of nerf, hors heer was gete
To strynge hem with, and rather then forlete
The help therof, their heer Romaynys wyvis
Kitte of, to strynge hem with, and saue her lyvys.
Theim leuer was to haue her goode husbandis
With honestee, & with their hedis bare,
Then dishonest be led to straunge londys,
Dispareged, her mariage forfare.
O, mony oon of yon goode wyvys are,
That charge more vertue and honestee
Then worldly good or bodily beautee.
In carris had for hem, carribalistis
Wer sette; thei were, as bowis are, of brake;
Oon more of hem then X manubalistis;
Of nerf or heer stringes for hem wer take.
Their myghti shot made herte & herneys quake;
They and thonagre bowys myghtieste,
Tymbir that oon, stonys that other keste.
Of tholde world the brightest herneysinge,
Best ordinaunce and myghtieste mad were;
O Chiualers, to you this is to bringe;
The beste ye chese, and yet a point go nerre.
O Lady myn, Maria, lode sterre,
Licence me toward the lond; beholde,
See seke am I, fulfayn o lande I wolde!
455
Hail, porte saluz! with thi pleasaunt accesse,
Alhail Caleis! ther wolde I faynest londe;
That may not I - oo, whi so? for thei distresse
Alle, or to deye or with her wrong to stonde.
That wil I not, to wynne al Engelonde!
What myght availe, a litil heer to dwelle,
And world withouten ende abide in helle.
O litil case, o pouere hous, my poort
Saluz thou be, vntil that ayer amende,
That is to sey, vntil an other soort
Gouerne there, that by the kyng be sende.
Yit let me se, what way my wit is wende:
In this tretys, first is thelectioun
Of werreours, as for the legioun,
Yonge, and statured wel, of vp o londe
And laborers be taught to pace & renne
And lepe and shote and with a dart in honde
Shakyng vppon the Sarrasins that grenne,
To shote quyk, and to swymme ouer, whenne
The ryuer is to deep, there euery gise
Of hosteyinge & fight hath exercise.
The part secounde hath the diuisioun
Of al an oost, wheryn is tolde of thaide,
That subsequent is to the legioun,
Wherin teuerych office his part is leyde;
Theer of a feeld al ordinaunce is seyde,
With evitatioun of al perile;
Who redeth it, therate among wil smyle.
The IIIde part prouideth and vitaileth
And paeseth thooste, and voydeth al myschaunce,
And al that in the journeyinge availeth,
Is here to rede, and what feeld may avaunce
An ooste to fighte, and euery ordinaunce
How is to sette, and in conflicte how VII
456
Weyis ther ar the quyckest vndir heven.
The firthe part in crafte & in nature
Strengtheth a place and techeth it tassaile,
Engynys eek to make & putte in vre,
And to resiste hemself to disavaile;
And on the see to make a stronge bataile,
Where euery feat of werre it is to spende,
And of this werk theryn is mad an ende.
Go, litil book, and humbilly beseche
The werriourys, and hem that wil the rede,
That where a fault is or impropir speche,
Thei vouchesafe amende my mysdede.
Thi writer eek, pray him to taken hede
Of thi cadence and kepe Ortographie,
That neither he take of ner multiplye.
Finis
~ Anonymous Olde English,

IN CHAPTERS [300/7991]



3697 Integral Yoga
2366 Poetry
  401 Philosophy
  347 Mysticism
  328 Occultism
  286 Fiction
  194 Christianity
  140 Yoga
   92 Psychology
   80 Islam
   61 Philsophy
   48 Sufism
   40 Science
   35 Zen
   34 Hinduism
   28 Kabbalah
   26 Education
   26 Buddhism
   22 Mythology
   20 Theosophy
   16 Integral Theory
   8 Cybernetics
   6 Taoism
   6 Baha i Faith
   1 Thelema
   1 Alchemy


2125 The Mother
1538 Sri Aurobindo
1289 Satprem
  590 Nolini Kanta Gupta
  277 William Wordsworth
  201 Walt Whitman
  182 Percy Bysshe Shelley
  181 William Butler Yeats
  159 Aleister Crowley
  137 Rabindranath Tagore
  137 H P Lovecraft
  130 John Keats
   92 Friedrich Nietzsche
   91 Carl Jung
   80 Muhammad
   78 Robert Browning
   76 Friedrich Schiller
   75 Jalaluddin Rumi
   72 Johann Wolfgang von Goethe
   69 James George Frazer
   67 Pierre Teilhard de Chardin
   64 Plotinus
   61 Ralph Waldo Emerson
   57 Sri Ramakrishna
   57 Rainer Maria Rilke
   51 Kabir
   50 Jorge Luis Borges
   50 Edgar Allan Poe
   47 Li Bai
   38 Swami Vivekananda
   38 Anonymous
   37 Swami Krishnananda
   34 Saint Augustine of Hippo
   34 Franz Bardon
   33 Lucretius
   33 Hafiz
   32 Saint Teresa of Avila
   31 A B Purani
   30 Saint John of Climacus
   29 Hsuan Chueh of Yung Chia
   29 Aldous Huxley
   28 Rabbi Moses Luzzatto
   25 Rudolf Steiner
   24 Aristotle
   23 Omar Khayyam
   22 Vyasa
   16 Taigu Ryokan
   15 Farid ud-Din Attar
   14 Ovid
   14 Nirodbaran
   13 Ramprasad
   12 Swami Sivananda Saraswati
   12 Plato
   12 Paul Richard
   12 Lalla
   12 Hakim Sanai
   11 Sri Ramana Maharshi
   11 Peter J Carroll
   11 George Van Vrekhem
   10 Saint John of the Cross
   10 Mirabai
   10 Lewis Carroll
   10 Abu-Said Abil-Kheir
   9 Matsuo Basho
   8 Thomas Merton
   8 Norbert Wiener
   8 Joseph Campbell
   7 Tao Chien
   7 Symeon the New Theologian
   7 Jordan Peterson
   7 Jetsun Milarepa
   7 Henry David Thoreau
   7 Bulleh Shah
   7 Baha u llah
   7 Alice Bailey
   6 Thubten Chodron
   6 Solomon ibn Gabirol
   6 Muso Soseki
   6 Jacopone da Todi
   6 Ibn Arabi
   6 Chuang Tzu
   6 Bokar Rinpoche
   6 Al-Ghazali
   5 Saint Hildegard von Bingen
   5 Patanjali
   5 Namdev
   5 Jayadeva
   4 Wumen Huikai
   4 Wang Wei
   4 Shankara
   4 Sarmad
   4 Saint Francis of Assisi
   4 Saint Clare of Assisi
   4 Rabbi Abraham Abulafia
   4 Dogen
   4 Allama Muhammad Iqbal
   3 William Blake
   3 Saint Therese of Lisieux
   3 R Buckminster Fuller
   3 Naropa
   3 Moses de Leon
   3 Mechthild of Magdeburg
   3 Mansur al-Hallaj
   3 Lu Tung Pin
   3 Ken Wilber
   3 Fukuda Chiyo-ni
   3 Basava
   3 Alfred Tennyson
   2 Yosa Buson
   2 Yeshe Tsogyal
   2 Shiwu (Stonehouse)
   2 Saadi
   2 Ravidas
   2 Rabbi Abraham Joshua Heschel
   2 Mahendranath Gupta
   2 Kuan Han-Ching
   2 Kobayashi Issa
   2 Khwaja Abdullah Ansari
   2 Kahlil Gibran
   2 Jorge Luis Borges
   2 Jean Gebser
   2 Italo Calvino
   2 Ikkyu
   2 H. P. Lovecraft
   2 Guru Nanak
   2 Genpo Roshi
   2 Dionysius the Areopagite
   2 Dante Alighieri
   2 Boethius
   2 Alexander Pope


  704 Record of Yoga
  277 Wordsworth - Poems
  248 Prayers And Meditations
  209 On Thoughts And Aphorisms
  189 Whitman - Poems
  182 Shelley - Poems
  181 Yeats - Poems
  159 Agenda Vol 01
  144 The Synthesis Of Yoga
  137 Lovecraft - Poems
  134 Agenda Vol 13
  130 Tagore - Poems
  130 Keats - Poems
  123 Collected Works of Nolini Kanta Gupta - Vol 03
  115 Collected Works of Nolini Kanta Gupta - Vol 04
  101 Agenda Vol 12
  100 Agenda Vol 08
   97 Questions And Answers 1957-1958
   95 Agenda Vol 10
   92 Agenda Vol 09
   86 Agenda Vol 03
   85 Magick Without Tears
   84 Letters On Yoga III
   84 Agenda Vol 07
   84 Agenda Vol 06
   83 Agenda Vol 04
   82 Agenda Vol 11
   81 Collected Works of Nolini Kanta Gupta - Vol 02
   80 Thus Spoke Zarathustra
   80 Quran
   79 Collected Works of Nolini Kanta Gupta - Vol 01
   78 Browning - Poems
   77 Agenda Vol 02
   76 Schiller - Poems
   76 Agenda Vol 05
   69 The Golden Bough
   67 Collected Works of Nolini Kanta Gupta - Vol 05
   65 Collected Works of Nolini Kanta Gupta - Vol 07
   61 Emerson - Poems
   59 Essays In Philosophy And Yoga
   57 Rilke - Poems
   56 The Life Divine
   56 Questions And Answers 1950-1951
   55 The Gospel of Sri Ramakrishna
   54 Liber ABA
   52 Questions And Answers 1956
   49 Savitri
   49 Poe - Poems
   49 Letters On Yoga IV
   48 Letters On Yoga II
   47 Li Bai - Poems
   47 Goethe - Poems
   44 Collected Poems
   42 Rumi - Poems
   41 Questions And Answers 1953
   38 Mysterium Coniunctionis
   37 The Study and Practice of Yoga
   37 Questions And Answers 1955
   36 Words Of Long Ago
   36 Songs of Kabir
   36 Questions And Answers 1929-1931
   36 Letters On Poetry And Art
   35 Questions And Answers 1954
   34 The Divine Comedy
   33 Of The Nature Of Things
   31 Evening Talks With Sri Aurobindo
   30 The Ladder of Divine Ascent
   30 Essays On The Gita
   30 Collected Works of Nolini Kanta Gupta - Vol 08
   29 The Perennial Philosophy
   28 The Bible
   28 General Principles of Kabbalah
   28 Essays Divine And Human
   28 Collected Works of Nolini Kanta Gupta - Vol 06
   26 Letters On Yoga I
   25 On Education
   25 Labyrinths
   25 Faust
   24 The Practice of Psycho therapy
   24 The Human Cycle
   24 Poetics
   24 Crowley - Poems
   24 Borges - Poems
   23 Words Of The Mother II
   23 Hafiz - Poems
   22 Vishnu Purana
   22 The Future of Man
   22 City of God
   21 Plotinus - Complete Works Vol 01
   20 Initiation Into Hermetics
   20 Bhakti-Yoga
   19 The Way of Perfection
   19 Sri Aurobindo or the Adventure of Consciousness
   19 Plotinus - Complete Works Vol 04
   18 Let Me Explain
   18 Anonymous - Poems
   17 On the Way to Supermanhood
   16 Ryokan - Poems
   15 The Archetypes and the Collective Unconscious
   15 Isha Upanishad
   14 Twelve Years With Sri Aurobindo
   14 The Secret Of The Veda
   14 The Practice of Magical Evocation
   14 The Phenomenon of Man
   14 The Mother With Letters On The Mother
   14 Some Answers From The Mother
   14 Metamorphoses
   14 Aion
   13 Vedic and Philological Studies
   13 Twilight of the Idols
   13 Theosophy
   13 The Confessions of Saint Augustine
   13 Hymn of the Universe
   12 Talks
   12 Raja-Yoga
   12 Plotinus - Complete Works Vol 03
   12 Plotinus - Complete Works Vol 02
   11 Preparing for the Miraculous
   11 Liber Null
   11 Kena and Other Upanishads
   11 Dark Night of the Soul
   10 The Problems of Philosophy
   10 The Interior Castle or The Mansions
   10 The Integral Yoga
   10 Song of Myself
   10 Knowledge of the Higher Worlds
   10 Amrita Gita
   10 Alice in Wonderland
   10 A Garden of Pomegranates - An Outline of the Qabalah
   9 Hymns to the Mystic Fire
   9 Basho - Poems
   9 5.1.01 - Ilion
   8 Words Of The Mother III
   8 The Hero with a Thousand Faces
   8 The Blue Cliff Records
   8 Cybernetics
   7 Writings In Bengali and Sanskrit
   7 Words Of The Mother I
   7 Walden
   7 Milarepa - Poems
   7 Maps of Meaning
   7 A Treatise on Cosmic Fire
   6 The Secret Doctrine
   6 The Red Book Liber Novus
   6 The Alchemy of Happiness
   6 Tara - The Feminine Divine
   6 How to Free Your Mind - Tara the Liberator
   6 Chuang Tzu - Poems
   5 Patanjali Yoga Sutras
   5 Arabi - Poems
   4 The Gateless Gate
   4 The 7 Habits of Highly Effective People
   4 Sefer Yetzirah The Book of Creation In Theory and Practice
   4 Huikai - Poems
   4 Dogen - Poems
   4 Beating the Cloth Drum Letters of Zen Master Hakuin
   3 The Zen Teaching of Bodhidharma
   3 The Tibetan Yogas of Dream and Sleep
   3 The Lotus Sutra
   3 The Book of Certitude
   3 Synergetics - Explorations in the Geometry of Thinking
   3 Sex Ecology Spirituality
   3 Naropa - Poems
   3 Agenda Vol 1
   2 The Prophet
   2 The Ever-Present Origin
   2 The Essentials of Education
   2 The Castle of Crossed Destinies
   2 Symposium
   2 Selected Fictions
   2 Notes On The Way
   2 God Exists
   2 Advanced Dungeons and Dragons 2E


00.00 - Publishers Note A, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The present volume consists of the first seven parts of the book The Yoga of Sri Aurobindo which has run into twelve parts, as it stands now; of these twelve, parts five to nine are based upon talks of the Mother (given by Her to the children of the Ashram). In this volume the later parts of the Talks (8 and 9) could not be included: they are to wait for a subsequent volume. The talks, originally in French, were spread over a number of years, ending in about 1960. We are pleased to note that the Government of India have given us a grant to meet the cost of publication of this volume.
   13 January 1972

00.00 - Publishers Note B, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   We are pleased to note that the Government of India have given us a grant to meet the cost of publication of this volume.
   13 January 1973

00.00 - Publishers Note, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We have pleasure in presenting the Second Volume of the Collected Works of Sri Nolini Kanta Gupta. The six books in this volume were originally published separately. The Essays are mainly concerned with Mysticism and Poetry.
   We are happy to note that the Government of India have given to our Centre of Education a grant to meet the cost of publication of this volume.
   The Mother has graciously permitted the use of her sketch of the author as a frontispiece to the book.

0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
   this AGENDA ... One day, another species among men will pore over this fabulous document as over the tumultuous drama that must have surrounded the birth of the first man among the hostile hordes of a great, delirious Paleozoic. A first man is the dangerous contradiction of a certain simian logic, a threat to the established order that so genteelly ran about amid the high, indefeasible ferns - and to begin with, it does not even know that it is a man. It wonders, indeed, what it is. Even to itself it is strange, distressing. It does not even know how to climb trees any longer in its usual way
  - and it is terribly disturbing for all those who still climb trees in the old, millennial way. Perhaps it is even a heresy. Unless it is some cerebral disorder? A first man in his little clearing had to have a great deal of courage. Even this little clearing was no longer so sure. A first man is a perpetual question. What am I, then, in the midst of all that? And where is my law? What is the law? And what if there were no more laws? ... It is terrifying. Mathematics - out of order. Astronomy and biology, too, are beginning to respond to mysterious influences. A tiny point huddled in the center of the world's great clearing. But what is all this, what if I were 'mad'? And then, claws all around, a lot of claws against this uncommon creature. A first man ... is very much alone. He is quite unbearable for the pre-human 'reason.' And the surrounding tribes growled like red monkies in the twilight of Guiana.
  One day, we were like this first man in the great, stridulant night of the Oyapock. Our heart was beating with the rediscovery of a very ancient mystery - suddenly, it was absolutely new to be a man amidst the diorite cascades and the pretty red and black coral snakes slithering beneath the leaves. It was even more extraordinary to be a man than our old confirmed tribes, with their infallible equations and imprescriptible biologies, could ever have dreamed. It was an absolutely uncertain 'quantum' that delightfully eluded whatever one thought of it, including perhaps what even the scholars thought of it. It flowed otherwise, it felt otherwise. It lived in a kind of flawless continuity with the sap of the giant balata trees, the cry of the macaws and the scintillating water of a little fountain. It 'understood' in a very different way. To understand was to be in every thing. Just a quiver, and one was in the skin of a little iguana in distress. The skin of the world was very vast.
  To be a man after rediscovering a million years was mysteriously like being some thing still other than man, a strange, unfinished possibility that could also be all kinds of other things. It was not in the dictionary, it was fluid and boundless - it had become a man through habit, but in truth, it was formidably virgin, as if all the old laws belonged to laggard barbarians. Then other moons began whirring through the skies to the cry of macaws at sunset, another rhythm was born that was strangely in tune with the rhythm of all, making one single flow of the world, and there we went, lightly, as if the body had never had any weight other than that of our human thought; and the stars were so near, even the giant airplanes roaring overhead seemed vain artifices beneath smiling galaxies. A man was the overwhelming Possible. He was even the great discoverer of the Possible.
  Never had this precarious invention had any other aim through millions of species than to discover that which surpassed his own species, perhaps the means to change his species - a light and lawless species. After rediscovering a million years in the great, rhythmic night, a man was still some thing to be invented. It was the invention of himself, where all was not yet said and done.
  And then, and then ... a singular air, an incurable lightness, was beginning to fill his lungs. And what if we were a fable? And what are the means?
  And what if this lightness itself were the means?
  A great and solemn good riddance to all our barbarous solemnities.
  Thus had we mused in the heart of our ancient forest while we were still hesitating between unlikely flakes of gold and a civilization that seemed to us quite toxic and obsolete, however mathematical. But other mathematics were flowing through our veins, an equation as yet unformed between this mammoth world and a little point replete with a light air and immense forebodings.
  It was at this point that we met Mother, at this intersection of the anthropoid rediscovered and the 'some thing' that had set in motion this unfinished invention momentarily ensnared in a gilded machine. For no thing was finished, and no thing had been invented, really, that would instill peace and wideness in this heart of no species at all.
  And what if man were not yet invented? What if he were not yet his own species?
  A little white silhouette, twelve thousand miles away, solitary and frail amidst a spiritual horde which had once and for all decided that the meditating and miraculous yogi was the apogee of the species, was searching for the means, for the reality of this man who for a moment believes himself sovereign of the heavens or sovereign of a machine, but who is quite probably some thing completely different than his spiritual or material glories. Another, a lighter air was throbbing in that breast, unburdened of its heavens and of its prehistoric machines. Another Epic was beginning.
  Would Matter and Spirit meet, then, in a third PHYSIOLOGICAL position that would perhaps be at last the position of Man rediscovered, the some thing that had for so long fought and suffered in quest of becoming its own species? She was the great Possible at the beginning of man. Mother is our fable come true. 'All is possible' was her first open sesame.
  Yes, She was in the midst of a spiritual 'horde,' for the pioneer of a new species must always fight against the best of the old: the best is the obstacle, the snare that traps us in its old golden mire.
  --
  'Some thing else' is ominous, perilous, disrupting - it is quite unbearable for all those who resemble the old beast. The story of the Pondicherry 'Ashram' is the story of an old clan ferociously clinging to its 'spiritual' privileges, as others clung to the muscles that had made them kings among the great apes. It is armed with all the piousness and all the reasonableness that had made logical man so 'infallible' among his less cerebral brothers. The spiritual brain is probably the worst obstacle to the new species, as were the muscles of the old orangutan for this fragile stranger who no longer climbed so well in the trees and sat, pensive, at the center of a little, uncertain clearing.
  There is no thing more pious than the old species. There is no thing more legal. Mother was searching for the path of the new species as much against all the virtues of the old as against all its vices or laws. For, in truth, 'Some thing Else' ... is some thing else.
  We landed there, one day in February 1954, having emerged from our Guianese forest and a certain number of dead-end peripluses; we had knocked upon all the doors of the old world before reaching that point of absolute impossibility where it was truly necessary to embark into some thing else or once and for all put a bullet through the brain of this slightly superior ape. The first thing that struck us was this exotic Notre Dame with its burning incense sticks, its effigies and its prostrations in immaculate white: a Church. We nearly jumped into the first train out that very evening, bound straight for the Himalayas, or the devil. But we remained near Mother for nineteen years. What was it, then, that could have held us there? We had not left Guiana to become a little saint in white or to enter some new religion. 'I did not come upon earth to found an ashram; that would have been a poor aim indeed,' She wrote in 1934. What did all this mean, then, this 'Ashram' that was already registered as the owner of a great spiritual business, and this fragile, little silhouette at the center of all these zealous worshippers? In truth, there is no better way to smother someone than to worship him: he chokes beneath the weight of worship, which moreover gives the worshipper claim to ownership. 'Why do you want to worship?' She exclaimed. 'You have but to become! It is the laziness to become that makes one worship.' She wanted so much to make them
   become this 'some thing else,' but it was far easier to worship and quiescently remain what one was.
  She spoke to deaf ears. She was very alone in this 'ashram.' Little by little, the disciples fill up the place, then they say: it is ours. It is 'the Ashram.' We are 'the disciples.' In Pondicherry as in Rome as in Mecca. 'I do not want a religion! An end to religions!' She exclaimed. She struggled and fought in their midst - was She therefore to leave this Earth like one more saint or yogi, buried beneath haloes, the 'continuatrice' of a great spiritual lineage? She was seventy-six years old when we landed there, a knife in our belt and a ready curse on our lips.
  She adored defiance and did not detest irreverence.
  --
  Her step by step, as one discovers a forest, or rather as one fights with it, machete in hand - and then it melts, one loves, so sublime does it become. Mother grew beneath our skin like an adventure of life and death. For seven years we fought with Her. It was fascinating, detestable, powerful and sweet; we felt like screaming and biting, fleeing and always coming back: 'Ah! You won't catch me! If you think I came here to worship you, you're wrong!' And She laughed. She always laughed.
  We had our bellyful of adventure at last: if you go astray in the forest, you get delightfully lost yet still with the same old skin on your back, whereas here, there is no thing left to get lost in! It is no longer just a matter of getting lost - you have to CHANGE your skin. Or die. Yes, change species.
  --
  She were making fun of us, then loving us in secret), She told us, 'I have the feeling that ALL we have lived, ALL we have known, ALL we have done is a perfect illusion ... When I had the spiritual experience that material life is an illusion, personally I found that so marvelously beautiful and happy that it was one of the most beautiful experiences of my life, but now it is the entire spiritual structure as we have lived it that is becoming an illusion! - Not the same illusion, but an illusion far worse. And I am no baby: I have been here for forty-seven years now!' Yes, She was eighty-three years old then. And that day, we ceased being 'the enemy of our own conception of the Divine,' for this entire Divine was shattered to pieces - and we met Mother, at last. this mystery we call
  Mother, for She never ceased being a mystery right to her ninety-fifth year, and to this day still, challenges us from the other side of a wall of invisibility and keeps us floundering fully in the mystery - with a smile. She always smiles. But the mystery is not solved.
  Perhaps this AGENDA is really an endeavor to solve the mystery in the company of a certain
   number of fraternal iconoclasts.
  Where, then, was 'the Mother of the Ashram' in all this? What is even 'the Ashram,' if not a spiritual museum of the resistances to Some thing Else. They were always - and still today - reciting their catechism beneath a little flag: they are the owners of the new truth. But the new truth is laughing in their faces and leaving them high and dry at the edge of their little stagnant pond. They are under the illusion that Mother and Sri Aurobindo, twenty-seven or four years after their respective departures, could keep on repeating themselves - but then they would not be Mother and
  Sri Aurobindo! They would be fossils. The truth is always on the move. It is with those who dare, who have courage, and above all the courage to shatter all the effigies, to de-mystify, and to go
  TRULY to the conquest of the new. The 'new' is painful, discouraging, it resembles no thing 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 no thing that we must force to become a some thing. 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 no thing 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 every thing is the same, in black or white, it is fraternal above and below. SOME thiNG 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.
  She was uprooting a new Matter, free, free from the habit of inexorably being a man who repeats himself ad infinitum with a few improvements in the way of organ transplants or monetary exchanges. In fact, She was there to discover what would happen after materialism and after spiritualism, these prodigal twin brothers. Because Materialism is dying in the West for the same reason that Spiritualism is dying in the East: it is the hour of the new species. Man needs to awaken, not only from his demons but also from his gods. A new Matter, yes, like a new Spirit, yes, because we still know neither one nor the other. It is the hour when Science, like Spirituality, at the end of their roads, must discover what Matter TRULY is, for it is really there that a Spirit as yet unknown to us is to be found. It is a time when all the 'isms' of the old species are dying: 'The age of
  --
   this fabulous discovery is the whole story of the AGENDA. What is the passage? How is the path to the new species hewed open? ... Then suddenly, there, on the other side of this old millennial habit - a habit, no thing more than a habit! - of being like a man endowed with time and space and disease: an entire geometry, perfectly implacable and 'scientific' and medical; on the other side ... none of that at all! An illusion, a fantastic medical and scientific and genetic illusion:
   death does not exist, time does not exist, disease does not exist, nor do 'scar' and 'far' - another way of being IN A BODY. For so many millions of years we have lived in a habit and put our own thoughts of the world and of Matter into equations. No more laws! Matter is FREE. It can create a little lizard, a chipmunk or a parrot - but it has created enough parrots. Now it is SOME thiNG
  --
  Day after day, for seventeen years, She sat with us to tell us of her impossible odyssey. Ah, how well we now understand why She needed such an 'outlaw' and an incorrigible heretic like us to comprehend a little bit of her impossible odyssey into 'no thing.' And how well we now understand her infinite patience with us, despite all our revolts, which ultimately were only the revolts of the old species against itself. The final revolt. 'It is not a revolt against the British government which any one can easily do. It is, in fact, a revolt against the whole universal Nature!' Sri Aurobindo had proclaimed fifty years earlier. She listened to our grievances, we went away and we returned. We wanted no more of it and we wanted still more. It was infernal and sublime, impossible and the sole possibility in this old, asphyxiating world. It was the only place one could go to in this barbedwired, mechanized world, where Cincinnati is just as crowded and polluted as Hong Kong. The new species is the last free place in the general Prison. It is the last hope for the earth. How we listened to her little faltering voice that seemed to return from afar, afar, after having crossed spaces and seas of the mind to let its little drops of pure, crystalline words fall upon us, words that make you see. We listened to the future, we touched the other thing. It was incomprehensible and yet filled with another comprehension. It eluded us on all sides, and yet it was dazzlingly obvious. The 'other species' was really radically other, and yet it was vibrating wi thin, absolutely recognizable, as if it were THAT we had been seeking from age to age, THAT we had been invoking through all our illuminations, one after another, in Thebes as in Eleusis as everywhere we have toiled and grieved in the skin of a man. It was for THAT we were here, for that supreme Possible in the skin of a man at last. And then her voice grew more and more frail, her breath began gasping as though She had to traverse greater and greater distances to meet us. She was so alone to beat against the walls of the old prison. Many claws were out all around. Oh, we would so quickly have cut ourself free from all this fiasco to fly away with Her into the world's future. She was so tiny, stooped over, as if crushed beneath the 'spiritual' burden that all the old surrounding species kept heaping upon her. They didn't believe, no. For them, She was ninety-five years old + so many days. Can someone become a new species all alone? They even grumbled at Her: they had had enough of this unbearable Ray that was bringing their sordid affairs into the daylight. The Ashram was slowly closing over Her. The old world wanted to make a new, golden little Church, nice and quiet. No, no one wanted TO
  BECOME. To worship was so much easier. And then they bury you, solemnly, and the matter is settled - the case is closed: now, no one need bother any more except to print some photographic haloes for the pilgrims to this brisk little business. But they are mistaken. The real business will take place without them, the new species will fly up in their faces - it is already flying in the face of the earth, despite all its isms in black and white; it is exploding through all the pores of this battered old earth, which has had enough of shams - whether illusory little heavens or barbarous little machines.
  It is the hour of the REAL Earth. It is the hour of the REAL man. We are all going there - if only we could know the path a little ...
   this AGENDA is not even a path: it is a light little vibration that seizes you at any turning - and then, there it is, you are IN IT. 'Another world in the world,' She said. One has to catch the light little vibration, one has to flow with it, in a no thing that is like the only some thing in the midst of this great debacle. At the beginning of things, when still no thing was FIXED, when there was not yet this habit of the pelican or the kangaroo or the chimpanzee or the XXth century biologist, there was a little pulsation that beat and beat - a delightful dizziness, a joy in the world's great adventure; a little never-imprisoned spark that has kept on beating from species to species, but as if it were always eluding us, as if it were always over there, over there - as if it were some thing to become,
   some thing to be played forever as the one great game of the world; a who-knows-what that left this sprig of a pensive man in the middle of a clearing; a little 'some thing' that beats, beats, that keeps on brea thing beneath every skin that has ever been put on it - like our deepest breath, our lightest air, our air of no thing - and it keeps on going, it keeps on going. We must catch the light little breath, the little pulsation of no thing. Then suddenly, on the threshold of our clearing of concrete, our head starts spinning incurably, our eyes blink into some thing else, and all is different, and all seems surcharged with meaning and with life, as though we had never lived until that very minute.
  Then we have caught the tail of the Great Possible, we are upon the wayless way, radically in the new, and we flow with the little lizard, the pelican, the big man, we flow everywhere in a world that has lost its old separating skin and its little baggage of habits. We begin seeing otherwise, feeling otherwise. We have opened the gate into an inconceivable clearing. Just a light little vibration that carries you away. Then we begin to understand how it CAN CHANGE, what the mechanism is - a light little mechanism and so miraculous that it looks like no thing. We begin feeling the wonder of a pure little cell, and that a sparkling of joy would be enough to turn the world inside out. We were living in a little thinking fishbowl, we were dying in an old, bottled habit. And then suddenly, all is different. The Earth is free! Who wants freedom?
  It begins in a cell.

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 attempts 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.
   But what is not recognised in this view of things is that there are secrecies and secrecies. The material secrecies of Nature are of one category, the mystic secrecies are of another. The two are not only disparate but incommensurable. Any man with a mind and understanding of average culture can see and handle the 'scientific' forces, but not the mystic forces.
   A scientist once thought that he had clinched the issue and cut the Gordian knot when he declared triumphantly with reference to spirit sances: "Very significant is the fact that spirits appear only in closed chambers, in half obscurity, to somnolent minds; they are nowhere in the open air, in broad daylight to the wide awake and vigilant intellect!" Well, if the fact is as it is stated, what does it prove? Night alone reveals the stars, during the day they vanish, but that is no proof that stars are not existent. Rather the true scientific spirit should seek to know why (or how) it is so, if it is so, and such a fact would exactly serve as a pointer, a significant starting ground. The attitude of the jesting Pilate is not helpful even to scientific inquiry. this matter of the Spirits we have taken only as an illustration and it must not be understood that this is a domain of high mysticism; rather the contrary. The spiritualists' approach to Mysticism is not the right one and is fraught with not only errors but dangers. For the spiritualists approach their subject with the entire scientific apparatus the only difference being that the scientist does not believe while the spiritualist believes.
   Mystic realities cannot be reached by the scientific consciousness, because they are far more subtle than the subtlest object that science can contemplate. The neutrons and positrons are for science today the finest and profoundest object-forces; they belong, it is said, almost to a borderl and where physics ends. Nor for that reason is a mystic reality some thing like a mathematical abstraction, -n for example. The mystic reality is subtler than the subtlest of physical things and yet, paradoxical to say, more concrete than the most concrete thing that the senses apprehend.
   Furthermore, being so, the mystic domain is of infinitely greater potency than the domain of intra-atomic forces. If one comes, all on a sudden, into contact with a force here without the necessary preparation to hold and handle it, he may get seriously bruised, morally and physically. The adventure into the mystic domain has its own toll of casualtiesone can lose the mind, one can lose one's body even and it is a very common experience among those who have tried the path. It is not in vain and merely as a poetic metaphor that the ancient seers have said
  --
   Ignorance, certainly, is not man's ideal conditionit leads to death and dissolution. But knowledge also can be equally disastrous if it is not of the right kind. The knowledge that is born of spiritual disobedience, inspired by the Dark ones, leads to the soul's fall and its calvary through pain and suffering on earth. The seeker of true enlightenment has got to make a distinction, learn to separate the true and the right from the false and the wrong, unmask the luring Mra say clearly and unfalteringly to the dark light of Luciferapage Satana, if he is to come out into the true light and comm and the right forces. The search for knowledge alone, knowledge for the sake of knowledge, the path of pure scientific inquiry and inquisitiveness, in relation to the mystic world, is a dangerous thing. For such a spirit serves only to encourage and enhance man's arrogance and in the end not only limits but warps and falsifies the knowledge itself. A knowledge based on and secured exclusively through the reason and mental light can go only so far as that faculty can be reasonably stretched and not infinitelyto stretch it to infinity means to snap it. this is the warning that Yajnavalkya gave to Gargi when the latter started renewing her question ad infinitum Yajnavalkya said, "If you do not stop, your head will fall off."
   The mystic truth has to be approached through the heart. "In the heart is established the Truth," says the Upanishad: it is there that is seated eternally the soul, the real being, who appears no bigger than the thumb. Even if the mind is utilised as an instrument of knowledge, the heart must be there behind as the guide and inspiration. It is precisely because, as I have just mentioned, Gargi sought to shoot uplike "vaulting ambition that o'erleaps itself" of which Shakespeare speaksthrough the mind alone to the highest truth that Yajnavalkya had to pull her up and give the warning that she risked losing her head if she persisted in her questioning endlessly.
   For true knowledge comes of, and means, identity of being. All other knowledge may be an apprehension of things but not comprehension. In the former, the knower stands apart from the object and so can envisage only the outskirts, the contour, the surface nature; the mind is capable of this alone. But comprehension means an embracing and penetration which is possible when the knower identifies himself with the object. And when we are so identified we not merely know the object, but becoming it in our consciousness, we love it and live it.
   The mystic's knowledge is a part and a formation of his life. That is why it is a knowledge not abstract and remote but living and intimate and concrete. It is a knowledge that pulsates with delight: indeed it is the radiance that is shed by the purest and intensest joy. For this reason it may be that in approaching through the heart there is a chance of one's getting arrested there and not caring for the still higher, the solar lights; but this need not be so. In the heart there is a golden door leading to the deepest delights, but there is also a diamond door opening up into the skies of the brightest luminosities.
   For it must be understood that the heart, the mystic heart, is not the external thing which is the seat of emotion or passion; it is the secret heart that is behind, the inner heartantarhdaya of the Upanishadwhich is the centre of the individual consciousness, where all the divergent lines of that consciousness meet and from where they take their rise. That is what the Upanishad means when it says that the heart has a hundred channels which feed the human vehicle. That is the source, the fount and origin, the very substance of the true personality. Mystic knowledge the true mystic knowledge which saves and fulfilsbegins with the awakening or the entrance into this real being. this being is pure and luminous and blissful and sovereignly real, because it is a portion, a spark of the Divine Consciousness and Nature: a contact and communion with it brings automatically into play the light and the truth that are its substance. At the same time it is an uprising flame that reaches out naturally to higher domains of consciousness and manifests them through its translucid dynamism.
   The knowledge that is obtained without the heart's instrumentation or co-operation is liable to be what the Gita describes as Asuric. First of all, from the point of view of knowledge itself, it would be, as I have already said, egocentric, a product and agent of one's limited and isolated self, easily put at the service of desire and passion. this knowledge, whether rationalistic or occult, is, as it were, hard and dry in its constitution, and oftener than not, negative and destructivewi thering and blasting in its career like the desert simoom.
   There are modes of knowledge that are occultand to that extent mystic and can be mastered by practices in which the heart has no share. But they have not the saving grace that comes by the touch of the Divine. They are not truly mystic the truly mystic belongs to the ultimate realities, the deepest and the highest,they, on the other hand, are transverse and tangential movements belonging to an intermediate region where light and obscurity are mixed up and even for the greater part the light is swallowed up in the obscurity or utilised by it.
  --
   this spirit is a thing no weakling can gain."
   ***

00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
   On the 18th January 1960; when a young sadhak met the Mother for a personal interview, She said to him: "I shall give you some thing special; be prepared." The next day, when he again met Her, She spoke in French first about how to kindle the psychic Flame and then in this connection started speaking about Sri Aurobindo`s great epic Savitri and continued to speak at length.
  The sadhak, after returning from the Mother, wanted to note down immediately what She had said, but he could not do so because he felt a great hesitation due to his sense of incapacity to transcribe exactly the Mother`s own words.
  After nearly seven years, however, he felt a strong urge to note down what the Mother had spoken; so in 1967 he wrote down from memory a report in French. The report was seen by the Mother and a few corrections were made by her. To another sadhak who asked Her permission to read this report She wrote: "Years ago I have spoken at length about it [Savitri] to Mona Sarkar and he has noted in French what I said. Some time back I have seen what he has written and found it correct on the whole."(4.12.1967)
  On a few other occasion also, the Mother had spoken to the same sadhak on the value of reading Savitri which he had noted down afterwards. These notes have been added at the end of the main report. A few members of the Ashram had privately read this report in French, but afterwards there were many requests for its English version. A translation was therefore made in November 1967. A proposal was made to the Mother in 1972 for its publication and it was submitted to Her for approval. The Mother wanted to check the translation before permitting its publication but could check only a portion of it.
  Do you read Savitri?
  --
  It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, some thing new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that some thing is added, some thing which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. this is what happens invariably. Always your experience is enriched, it is a revelation at each step.
  But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.
  Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is every thing that is necessary for doing the Yoga.
  *He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.
  You know, before writing Savitri Sri Aurobindo said to me, *I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: *I have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages.
  In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Every thing is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across any thing which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere any thing comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is some thing immortal and eternal He has created. I tell you once again there is no thing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is some thing man cannot imagine. For, every thing is there, every thing.
  It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
  My child, yes, every thing is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Every thing is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
  All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed some thing curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.
  These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to brea the the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is some thing unique and incomparable in the history of the world. It is some thing that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.
  And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is some thing which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.
  And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? No thing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is no thing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express no thing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is some thing! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? this yet remains to be seen.
  My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this some thing at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.
  Indeed, Savitri is some thing concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, every thing, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. this is the work before you, it is hard but it is worth the trouble. - 5 November 1967
  ~ The Mother Sweet Mother The Mother to Mona Sarkar, [T0]

00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Mystics all over the world and in all ages have clothed their sayings in proverbs and parables, in figures and symbols. To speak in symbols seems to be in their very nature; it is their characteristic manner, their inevitable style. Let us see what is the reason behind it. But first who are the Mystics? They are those who are in touch with supra-sensual things, whose experiences are of a world different from the common physical world, the world of the mind and the senses.
   These other worlds are constituted in other ways than ours. Their contents are different and the laws that obtain there are also different. It would be a gross blunder to attempt a chart of any of these other systems, to use an Einsteinian term, with the measures and conventions of the system to which our external waking consciousness belongs. For, there "the sun shines not, nor the moon, nor the stars, neither these lightnings nor this fire." The difficulty is further enhanced by the fact that there are very many unseen worlds and they all differ from the seen and from one another in manner and degree. Thus, for example, the Upanishads speak of the swapna, the suupta, and the turya, domains beyond the jgrat which is that where the rational being with its mind and senses lives and moves. And there are other systems and other ways in which systems exist, and they are practically innumerable.
   If, however, we have to speak of these other worlds, then, since we can speak only in the terms of this world, we have to use them in a different sense from those they usually bear; we must employ them as figures and symbols. Even then they may prove inadequate and misleading; so there are Mystics who are averse to all speech and expression they are mauni; in silence they experience the inexpressible and in silence they communicate it to the few who have the capacity to receive in silence.
   But those who do speak, how do they choose their figures and symbols? What is their methodology? For it might be said, since the unseen and the seen differ out and out, it does not matter what forms or signs are taken from the latter; for any meaning and significance could be put into any thing. But in reality, it does not so happen. For, although there is a great divergence between figures and symbols on the one hand and the things figured and symbolised on the other, still there is also some link, some common measure. And that is why we see not unoften the same or similar figures and symbols representing an identical experience in ages and countries far apart from each other.
   We can make a distinction here between two types of expression which we have put together indiscriminately, figures and symbols. Figures, we may say, are those that are constructed by the rational mind, the intellect; they are mere metaphors and similes and are not organically related to the thing experienced, but put round it as a robe that can be dropped or changed without affecting the experience itself. Thus, for example, when the Upanishad says, tmnam ra thinam viddhi (Know that the soul is the master of the chariot who sits wi thin it) or indriyi haynhu (The senses, they say, are the horses), we have here only a comparison or analogy that is common and natural to the poetic manner. The particular figure or simile used is not inevitable to the idea or experience that it seeks to express, its part and parcel. On the other hand, take this Upanishadic perception: hirayamayena patrea satyasyphitam mukham (The face of the Truth lies hidden under the golden orb). Here the symbol is not mere analogy or comparison, a figure; it is one with the very substance of the experience the two cannot be separated. Or when the Vedas speak of the kindling of the Fire, the rushing of the waters or the rise of the Dawn, the images though taken from the material world, are not used for the sake of mere comparison, but they are the embodiments, the living forms of truths experienced in another world.
   When a Mystic refers to the Solar Light or to the Fire the light, for example, that struck down Saul and transformed him into Saint Paul or the burning bush that visited Moses, it is not the physical or material object that he means and yet it is that in a way. It is the materialization of some thing that is fundamentally not material: some movement in an inner consciousness precipitates itself into the region of the senses and takes from out of the material the form commensurable with its nature that it finds there.
   And there is such a commensurability or parallelism between the various levels of consciousness, in and through all the differences that separate them from one another. Thus an object or a movement apprehended on the physical plane has a sort of line of re-echoing images extended in a series along the whole gradation of the inner planes; otherwise viewed, an object or movement in the innermost consciousness translates itself in varying modes from plane to plane down to the most material, where it appears in its grossest form as a concrete three-dimensional object or a mechanical movement. this parallelism or commensurability by virtue of which the different and divergent states of consciousness can portray or represent each other is the source of all symbolism.
   A symbol symbolizes some thing for this reason that both possess in common a certain identical, at least similar, quality or rhythm or vibration, the symbol possessing it in a grosser or more apparent or sensuous form than the thing symbolized does. Sometimes it may happen that it is more than a certain quality or rhythm or vibration that is common between the two: the symbol in its entirety is the thing symbolized but thrown down on another plane, it is the embodiment of the latter in a more concrete world. The light and the fire that Saint Paul and Moses saw appear to be of this kind.
   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.
   ***

0 0.02 - Topographical Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  From the time of Sri Aurobindo's departure (1950) until 1957, we have only a few notes and fragments or rare statements noted from memory. These are the only landmarks of this period, along with Mother's Questions and Answers from her talks at the Ashram Playground. A few of these conversations have been reproduced here insofar as they mark stages of the Supramental
  Action.
  --
  Algeria and in France or of her current experiences; and gradually, She opened the mind of the rebellious and materialistic Westerner that we were and made us understand the laws of the worlds, the play of forces, the working of past lives - especially this latter, which was an important factor in the difficulties with which we were struggling at that time and which periodically made us abscond.
  Mother would be seated in this rather medieval-looking chair with its high, carved back, her feet on a little tabouret, while we sat on the floor, on a slightly faded carpet, conquered and seduced, revolted and never satisfied - but nevertheless, very interested. Treasures, never noted down, were lost until, with the cunning of the Sioux, we succeeded in making Mother consent to the presence of a tape recorder. But even then, and for a long time thereafter, She carefully made us erase or delete in our notes all that concerned Her rather too personally - sometimes we disobeyed Her.
  But finally we were able to convince Her of the value inherent in keeping a chronicle of the route.
  It was only in 1958 that we began having the first tape-recorded conversations, which, properly speaking, constitute Mother's Agenda. But even then, many of these conversations were lost or only partly noted down. Or else we considered that our own words should not figure in these notes and we carefully omitted all our questions - which was absurd. At that time, no one - neither Mother, nor ourself - knew that this was 'the Agenda' and that we were out to explore the 'Great Passage.'
  Only gradually did we become aware of the true nature of these meetings. Furthermore, we were constantly on the road, so much so that there are sizable gaps in the text. In fact, for seven years,
  --
  From 1960, the Agenda took its final shape arid grew for thirteen years, until May 1973, filling thirteen volumes in all (some six thousand pages), with a change of setting in March 1962 at the time of the Great Turning in Mother's yoga when She permanently retired to her room upstairs, as had Sri Aurobindo in 1926. The interviews then took place high up in this large room carpeted in golden wool, like a ship's stateroom, amidst the rustling of the Copper Pod tree and the cawing of crows. Mother would sit in a low rosewood chair, her face turned towards Sri Aurobindo's tomb, as though She were wearing down the distance separating that world from our own. Her voice had become like that of a child, one could hear her laughter. She always laughed, this Mother. And then her long silences. Until the day the disciples closed her door on us. It was May 19, 1973. We did not want to believe it. She was alone, just as we were suddenly alone. Slowly, painfully, we had to discover the why of this rupture. We understood no thing of the jealousies of the old species, we did not yet realize that they were becoming the 'owners' of Mother - of the Ashram, of Auroville, of
  Sri Aurobindo, of every thing - and that the new world was going to be denatured into a new

0 0.03 - 1951-1957. Notes and Fragments, #Agenda Vol 1, #The Mother, #Integral Yoga
  The lack of the earth's receptivity and the behavior of Sri Aurobindo's disciples 1 are largely responsible for what happened to his body. But one thing is certain: the great misfortune that has just beset us in no way affects the truth of his teaching. All he said is perfectly true and remains so.
  Time and the course of events will make this abundantly clear.

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   There was an aspirant, a student who was seeking after knowledge. One day there appeared to him a white dog. Soon, other dogs followed and addressed their predecessor: "O Lord, sing to our Food, for we desire to eat." The white dog answered, "Come to me at dawn here in this very place." The aspirant waited. The dogs, like singer-priests, circled round in a ring. Then they sat and cried aloud; they cried out," Om We eat and Om we drink, may the gods bring here our food."
   Now, before any explanation is attempted it is important to bear in mind that the Upanishads speak of things experiencednot merely thought, reasoned or argued and that these experiences belong to a world and consciousness other than that of the mind and the senses. One should naturally expect here a different language and mode of expression than that which is appropriate to mental and physical things. For example, the world of dreams was once supposed to be a sheer chaos, a mass of meaningless confusion; but now it is held to be quite otherwise. Psychological scientists have discovered a methodeven a very well-defined and strict methodin the madness of that domain. It is an ordered, organised, significant world; but its terminology has to be understood, its code deciphered. It is not a jargon, but a foreign language that must be learnt and mastered.
   In the same way, the world of spiritual experiences is also some thing methodical, well-organized, significant. It may not be and is not the rational world of the mind and the sense; but it need not, for that reason, be devoid of meaning, mere fancifulness or a child's imagination running riot. Here also the right key has to be found, the grammar and vocabulary of that language mastered. And as the best way to have complete mastery of a language is to live among the people who speak it, so, in the matter of spiritual language, the best and the only way to learn it is to go and live in its native country.
  --
   My suggestion is that the dog is a symbol of the keen sight of Intuition, the unfailing perception of direct knowledge. With this clue the Upanishadic story becomes quite sensible and clear and not mere abracadabra. To the aspirant for Knowledge came first a purified power of direct understanding, an Intuition of fundamental value, and this brought others of the same species in its train. They were all linked together organically that is the significance of the circle, and formed a rhythmic utterance and expression of the supreme truth (Om). It is also to be noted that they came and met at dawn to chant, the Truth. Dawn is the opening and awakening of the consciousness to truths that come from above and beyond.
   It may be asked why the dog has been chosen as the symbol of Intuition. In the Vedas, the cow and the horse also play a large part; even the donkey and the frog have their own assigned roles. These objects are taken from the environment of ordinary life, and are those that are most familiar to the external consciousness, through which the inner experiences have to express themselves, if they are to be expressed at all. These material objects represent various kinds of forces and movements and subtle and occult and spiritual dynamisms. Strictly speaking, however, symbols are not chosen in a subtle or spiritual experience, that is to say, they are not arbitrarily selected and constructed by the conscious intelligence. They form part of a dramatization (to use a term of the Freudian psychology of dreams), a psychological alchemy, whose method and process and rationale are very obscure, which can be penetrated only by the vision of a third eye.
   I. The Several Lights
  --
   First of all, he has the Sun; it is the primary light by which he lives and moves. When the Sun sets, the Moon rises to replace it. When both the Sun and the Moon set, he has recourse to the Fire. And when the Fire, too, is extinguished, there comes the Word. In the end, when the Fire is quieted and the Word silenced, man is lighted by the Light of the Atman. this Atman is All-Knowledge; it is secreted wi thin the life, wi thin the heart: it is selfluminous Vijnamaya preu rdyantar jyoti..
   The progression indicated by the order of succession points to a gradual withdrawal from the outer to the inner light, from the surface to the deep, from the obvious to the secret, from the actual and derivative to the real and original. We begin by the senses and move towards the Spirit.
   The Sun is the first and the most immediate source of light that man has and needs. He is the presiding deity of our waking consciousness and has his seat in the eyecakusa ditya, ditya caku bhtvakii prviat. The eye is the representative of the senses; it is the sense par excellence. In truth, sense-perception is the initial light with which we have to guide us, it is the light with which we start on the way. A developed stage comes when the Sun sets for us, that is to say, when we retire from the senses and rise into the mind, whose divinity is the Moon. It is the mental knowledge, the light of reason and intelligence, of reflection and imagination that govern our consciousness. We have to proceed farther and get beyond the mind, exceed the derivative light of the Moon. So when the Moon sets, the Fire is kindled. It is the light of the ardent and aspiring heart, the glow of an inner urge, the instincts and inspirations of our secret life-will. Here we come into touch with a source of knowledge and realization, a guidance more direct than the mind and much deeper than the sense-perception. Still this light partakes more of heat than of pure luminosity; it is, one may say, incandescent feeling, but not vision. We must probe deeper, mount higherreach heights and profundities that are serene and transparent. The Fire is to be quieted and silenced, says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth: an inner hearing opens, the direct voice of Truth the Wordreaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is clo thing, though a luminous clo thinghiramayam ptram When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.
   II. The Four Oblations
   The Word has four breasts. The Gods feed on two, SWAHAKAR and VASHATKAR, men upon the third, HANTAKAR,and the Ancestor upon the fourth, SWADHA 2
   Ritualistically these four terms are the formulae for oblation to four Deities, Powers or Presences, whom the sacrificer wishes to please and propitiate in order to have their help and blessing and in order thereby to discharge his dharma or duty of life. Svh is the offering especially dedicated to Agni, the foremost of the Gods, for he is the divine messenger who carries men's offering to the Gods and brings their blessing to men. Vaatkr is the offering to the Gods generally. Hantakr is the offering to mankind, to our kin, an especial form of it being the worship of the guests,sarvadevamayo' ti thi. Svadh is the offering to the departed Fathers (Pitris).
   The duty of life consists, it is said, in the repaying of three debts which every man contracts as soon as he takes birth upon earth the debt to the Gods, to Men and to the Ancestors. this threefold debt or duty has, in other terms, reference to the three fields or domains wherein an embodied being lives and moves and to which he must adjust and react rightly -if he is to secure for his life an integral fulfilment. These are the family, society and the world and beyond-world. The Gods are the Powers that rule the world and beyond, they are the forms and forces of the One Spirit underlying the universe, the varied expressions of divine Truth and Reality: To worship the Gods, to do one's duty by them, means to come into contact and to be unitedin being, consciousness and activitywith the universal and spiritual existence, which is the supreme end and purpose of human life. The seconda more circumscribed fieldis the society to which one belongs, the particular group of humanity in which he functions as a limb. The service to society or good citizenship entails the worship of humanity, of Man as a god. Lastly, man belongs to the family, which is the unit of society; and the backbone of the family is the continuous line of ancestors, who are its presiding deity and represent the norm of a living dharma, the e thic of an ideal life.
   From the psychological standpoint, the four oblations are movements or reactions of consciousness in its urge towards the utterance and expression of Divine Truth. Like some other elements in the cosmic play, these also form a quartetcaturvyha and work together for a common purpose in view of a perfect and all-round result.
  --
   In doing so, in invoking the Truth and consecrating oneself to it, one begins to ascend to it step by step; and each step means a tearing of another veil and a further opening of the I passage. this graded mounting is vaakra.
   Hantakr is the appearance, the manifestation of the Divinity that which makes the worshipper cry in delight, "Hail!" It is the coming of the Dawnahanwhen the night has been traversed and the lid rent open, the appearance of the Divine to a human vision for the human consciousness to seize, almost in a human form.
   Finally, once the Truth is reached, it is to be held fast, firmly established, embodied and fixed in its inherent nature here in life and the waking consciousness. this is Svadh.
   The Gods feed upon Svdh and Vaa, as these represent the ascending movement of human consciousness: it is man's self-giving and aspiration and the upward urge of his heart and soul that reach to the Gods, and it is that which the immortals take into themselves and are, as it were, nourished by, since it is some thing that appertains to their own nature.
   And in response they descend and approach and enter into the aspiring human soul this descent and revelation and near and concrete presence of Divinity, this Hanta is man's food, for by it his consciousness is nourished.
   this interchange, or mutual giving, the High Covenant between the Gods and Men, to which the Gita too refers
   With this sacrifice nourish the Gods, that the Gods may nourish you; thus mutually nourishing ye shall obtain the highest felicity3 is the very secret of the cosmic play, the basis of the spiritual evolution in the universal existence.
   The Gods are the formations or particularisations of the Truth-consciousness, the multiple individualisations of the One spirit. The Pitris are the Divine Fathers, that is to say, souls that once laboured and realised here below, and now have passed beyond. They dwell in another world, not too far removed from the earth, and from there, with the force of their Realisation, lend a more concrete help and guidance to the destiny that is being worked out upon earth. They are forces and formations of consciousness in an intermediate region between Here and There (antarika), and serve to bring men and gods nearer to each other, inasmuch as they belong to both the categories, being a divinised humanity or a humanised divinity. Each fixation of the Truth-consciousness in an earthly mould is a thing of joy to the Pitris; it is the Svadh or food by which they live and grow, for it is the consolidation and also the resultant of their own realisation. The achievements of the sons are more easily and securely reared and grounded upon those of the forefa thers, whose formative powers we have to invoke, so that we may pass on to the realisation, the firm embodiment of higher and greater destinies.
   III. The Path of the Fathers and the Path of the Gods
  --
   Man has two aspects or natures; he dwells in two worlds. The first is the manifest world the world of the body, the life and the mind. The body has flowered into the mind through the life. The body gives the basis or the material, the life gives power and energy and the mind the directing knowledge. this triune world forms the humanity of man. But there is another aspect hidden behind this apparent nature, there is another world where man dwells in his submerged, larger and higher consciousness. To that his soul the Purusha in his heart only has access. It is the world where man's nature is transmuted into another triune realitySat, Chit and Ananda.
   The one, however, is not completely divorced from the other. The apparent, the inferior nature is only a preparation for the real, the superior nature. The Path of the Fathers concerns itself with man as a mental being and seeks so to ordain and accomplish its duties and ideals as to lead him on to the Path of the Gods; the mind, the life, and the body consciousness should be so disciplined, educated, purified, they should develop along such a line and gradually rise to such a stage as to make them fit to receive the light which belongs to the higher level, so allowing the human soul imbedded in them to extricate itself and pass on to the Immortal Life.
  --
   Indeed, it was to this godhead that Nachiketas turned and he wanted to know of it and find it, when faith seized on his pure heart and he aspired for the higher spiritual life. The very opening hymn of the Rig Veda, too, is addressed to Agni, who is invoked as the vicar seated in the front of the sacrifice, the giver of the supreme gifts.
   King Yama initiated Nachiketas into the mystery of Fire Worship and spoke of three fires that have to be kindled if one aspires to enter the heaven of immortality.
  --
   Of the three fires one is the upholderhe who gives the firm foundation, the stable house where the Sacrifice is performed and Truth realised; the second is the Knower, often called in the Veda jtaved, who guides and directs; and the third the Doer, the effective Power, the driving Energyvaivnara.
   V. The Five Great Elements
  --
   The Science of the Five Agnis (Fires), as propounded by Pravahan, explains and illustrates the process of the birth of the body, the passage of the soul into earth existence. It describes the advent of the child, the building of the physical form of the human being. The process is conceived of as a sacrifice, the usual symbol with the Vedic Rishis for the expression of their vision and perception of universal processes of Nature, physical and psychological. Here, the child IS said to be the final fruit of the sacrifice, the different stages in the process being: (i) Soma, (ii) Rain, (iii) Food, (iv) Semen, (v) Child. Soma means Rasaphysically the principle of water, psychologically the 'principle of delightand symbolises and constitutes the very soul and substance of life. Now it is said that these five principles the fundamental and constituent elementsare born out of the sacrifice, through the oblation or offering to the five Agnis. The first Agni is Heaven or the Sky-God, and by offering to it one's faith and one's ardent desire, one calls into manifestation Soma or Rasa or Water, the basic principle of life. this water is next offered to the second Agni, the Rain-God, who sends down Rain. Rain, again, is offered to the third Agni, the Earth, who brings forth Food. Food is, in its turn, offered to the fourth Agni, the Father or Male, who elaborates in himself the generating fluid.
   Finally, this fluid is offered to the fifth Agni, the Mother or the Female, who delivers the Child.
   The biological process, described in what may seem to be crude and mediaeval terms, really reflects or echoes a more subtle and psychological process. The images used form perhaps part of the current popular notion about the matter, but the esoteric sense goes beyond the outer symbols. The sky seems to be the far and tenuous region where the soul rests and awaits its next bir thit is the region of Soma, the own Home of Bliss and Immortality. Now when the time or call comes, the soul stirs and journeys down that is the Rain. Next, it enters the earth atmosphere and clothes itself with the earth consciousness. Then it waits and calls for the formation of the material body, first by the contri bution of the father and then by that of the mother; when these two unite and the material body is formed, the soul incarnates.
   Apart from the question whether the biological phenomenon described is 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 no thing 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
   The central secret of the transfigured consciousness lies, as we have already indicated, in the mystic rite or law of Sacrifice. It is the one basic, fundamental, universal Law that upholds and explains the cosmic movement, conformity to which brings to the thrice-bound human being release and freedom. Sacrifice consists essentially of two elements or processes: (i) The offering or self giving of the lower reality to the higher, and, as a consequence, an answering movement of (ii) the descent of the higher into the lower. The lower offered to the higher means the lower sublimated and integrated into the higher; and the descent of the higher into the lower means the incarnation of the former and the fulfilment of the latter. The Gita elaborates the same idea when it says that by Sacrifice men increase the gods and the gods increase men and by so increasing each other they attain the supreme Good. No thing is, no thing is done, for its own sake, for an egocentric satisfaction; all, even movements relating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone received which comes from Him.
  --
   Ivsyamidam sarvam: All this is for habitation by the Lord;
   or,Sarvam khalvidam brahma: All this is indeed the Brahman;
   or,Sa evedam sarvam: He is indeed all this;
   or,Ahamevedam sarvam: I am indeed all this;
   or,Atmaivedam sarvam: The Self indeed is all this;
   or again,Sarvamasmi: I am all.
   TheChhandyogya12 gives a whole typal scheme of this universal reality and explains how to realise it and what are the results of the experience. The Universal Brahman means the cosmic movement, the cyclic march of things and events taken in its global aspect. The typical movement that symbolises and epitomises the phenomenon, embodies the truth, is that of the sun. The movement consists of five stages which are called the fivefold sma Sma means the equal Brahman that is ever present in all, the Upanishad itself says deriving the word from sama It is Sma also because it is a rhythmic movement, a cadencea music of the spheres. And a rhythmic movement, in virtue of its being a wave, consists of these five stages: (i) the start, (ii) the rise, (iii) the peak, (iv) the decline and (v) the fall. Now the sun follows this curve and marks out the familiar divisions of the day: dawn, forenoon, noon, afternoon and sunset. Sometimes two other stages are added, one at each end, one of preparation and another of final lapse the twilights with regard to the sun and then ,we have seven instead of five smas Like the Sun, the Fire that is to say, the sacrificial Firecan also be seen in its fivefold cyclic movement: (i) the lighting, (ii) the smoke, (iii) the flame, (iv) smouldering and finally (v) extinction the fuel as it is rubbed to produce the fire and the ashes may be added as the two supernumerary stages. Or again, we may take the cycle of five seasons or of the five worlds or of the deities that control these worlds. The living wealth of this earth is also symbolised in a quintetgoat and sheep and cattle and horse and finally man. Coming to the microcosm, we have in man the cycle of his five senses, basis of all knowledge and activity. For the macrocosm, to I bring out its vast extra-human complexity, the Upanishad refers to a quintet, each term of which is again a trinity: (i) the threefold Veda, the Divine Word that is the origin of creation, (ii) the three worlds or fieldsearth, air-belt or atmosphere and space, (iii) the three principles or deities ruling respectively these worldsFire, Air and Sun, (iv) their expressions, emanations or embodimentsstars and birds and light-rays, and finally, (v) the original inhabitants of these worldsto earth belong the reptiles, to the mid-region the Gandharvas and to heaven the ancient Fathers.
   Now, this is the All, the Universal. One has to realise it and possess in one's consciousness. And that can be done only in one way: one has to identify oneself with it, be one with it, become it. Thus by losing one's individuality one lives the life universal; the small lean separate life is enlarged and moulded in the rhythm of the Rich and the Vast. It is thus that man shares in the consciousness and energy that inspire and move and sustain the cosmos. The Upanishad most emphatically enjoins that one must not decry this cosmic godhead or deny any of its elements, not even such as are a taboo to the puritan mind. It is in and through an unimpaired global consciousness that one attains the All-Life and lives uninterruptedly and perennially: Sarvamanveti jyok jvati.
   Still the Upanishad says this is not the final end. There is yet a higher status of reality and consciousness to which one has to rise. For beyond the Cosmos lies the Transcendent. The Upanishad expresses this truth and experience in various symbols. The cosmic reality, we have seen, is often conceived as a septenary, a unity of seven elements, principles and worlds. Further to give it its full complex value, it is considered not as a simple septet, but a threefold heptad the whole gamut, as it were, consisting of 21 notes or syllables. The Upanishad says, this number does not exhaust the entire range; I for there is yet a 22nd place. this is the world beyond the Sun, griefless and deathless, the supreme Selfhood. The Veda I also sometimes speaks of the integral reality as being represented by the number 100 which is 99 + I; in other words, 99 represents the cosmic or universal, the unity being the reality beyond, the Transcendent.
   Elsewhere the Upanishad describes more graphically this truth and the experience of it. It is said there that the sun has fivewe note the familiar fivemovements of rising and setting: (i) from East to West, (ii) from South to North, (iii) from West to East, (iv) from North to South and (v) from abovefrom the Zenithdownward. These are the five normal and apparent movements. But there is a sixth one; rather it is not a movement, but a status, where the sun neither rises nor sets, but is always visible fixed in the same position.
   Some Western and Westernised scholars have tried to show that the phenomenon described here is an exclusively natural phenomenon, actually visible in the polar region where the sun never sets for six months and moves in a circle whose plane is parallel to the plane of the horizon on the summer solstice and is gradually inclined as the sun regresses towards the equinox (on which day just half the solar disc is visible above the horizon). The sun may be said there to move in the direction East-South-West-North and again East. Indeed the Upanishad mentions the positions of the sun in that order and gives a character to each successive station. The Ray from the East is red, symbolising the Rik, the Southern Ray is white, symbolising the Yajur, the Western Ray is black symbolising the Atharva. The natural phenomenon, however, might have been or might not have been before the mind's eye of the Rishi, but the symbolism, the esotericism of it is clear enough in the way the Rishi speaks of it. Also, apart from the first four movements (which it is already sufficiently difficult to identify completely with what is visible), the fifth movement, as a separate descending movement from above appears to be a foreign element in the context. And although, with regard to the sixth movement or status, the sun is visible as such exactly from the point of the North Pole for a while, the ring of the Rishi's utterance is unmistakably spiritual, it cannot but refer to a fact of inner consciousness that is at least what the physical fact conveys to the Rishi and what he seeks to convey and express primarily.
   Now this is what is sought to be conveyed and expressed. The five movements of the sun here also are no thing but the five smas and they refer to the cycle of the Cosmic or Universal Brahman. The sixth status where all movements cease, where there is no rising and setting, no ebb and flow, no waxing and waning, where there is the immutable, the ever-same unity, is very evidently the Transcendental Brahman. It is That to which the Vedic Rishi refers when he prays for a constant and fixed vision of the eternal Sunjyok ca sryam drie.
   It would be interesting to know what the five ranges or levels or movements of consciousness exactly are that make up the Universal Brahman described in this passage. It is the mystic knowledge, the Upanishad says, of the secret delight in thingsmadhuvidy. The five ranges are the five fundamental principles of delightimmortalities, the Veda would say that form the inner core of the pyramid of creation. They form a rising tier and are ruled respectively by the godsAgni, Indra, Varuna, Soma and Brahmawith their emanations and instrumental personalities the Vasus, the Rudras, the Adityas, the Maruts and the Sadhyas. We suggest that these refer to the five well-known levels of being, the modes or nodi of consciousness or some thing very much like them. The Upanishad speaks elsewhere of the five sheaths. The six Chakras of Tantric system lie in the same line. The first and the basic mode is the physical and the ascent from the physical: Agni and the Vasus are always intimately connected with the earth and -the earth-principles (it can be compared with the Muladhara of the Tantras). Next, second in the line of ascent is the Vital, the centre of power and dynamism of which the Rudras are the deities and Indra the presiding God (cf. Swadhishthana of the Tantras the navel centre). Indra, in the Vedas, has two aspects, one of knowledge and vision and the other of dynamic force and drive. In the first aspect he is more often considered as the Lord of the Mind, of the Luminous Mind. In the present passage, Indra is taken in his second aspect and instead of the Maruts with whom he is usually invoked has the Rudras as his agents and associates.
   The third in the line of ascension is the region of Varuna and the Adityas, that is to say, of the large Mind and its lightsperhaps it can be connected with Tantric Ajnachakra. The fourth is the domain of Soma and the Maruts this seems to be the inner heart, the fount of delight and keen and sweeping aspirations the Anahata of the Tantras. The fifth is the region of the crown of the head, the domain of Brahma and the Sadhyas: it is the Overmind status from where comes the descending inflatus, the creative Maya of Brahma. And when you go beyond, you pass into the ultimate status of the Sun, the reality absolute, the Transcendent which is indescribable, unseizable, indeterminate, indeterminable, incommensurable; and once there, one never returns, neverna ca punarvartate na ca punarvartate.
   VIII. How Many Gods?
   "How many Gods are there?" Yajnavalkya was once asked.13 The Rishi answered, they say there are three thousand and three of them, or three hundred and three, or again, thirty-three; it may be said too there are six or three or two or one and a half or one finally. Indeed as the Upanishad says elsewhere, it is the One Unique who wished to be many: and all the gods are the various glories (mahim) or emanations of the One Divine. The ancient of ancient Rishis had declared long long ago, in the earliest Veda, that there is one indivisible Reality, the seers name it in various ways.
   In Yajnavalkya's enumeration, however, it is to be noted, first of all, that he stresses on the number three. The principle of triplicity is of very wide application: it permeates all fields of consciousness and is evidently based upon a fundamental fact of reality. It seems to embody a truth of synthesis and comprehension, points to the order and harmony that reigns in the cosmos, the spheric music. The metaphysical, that is to say, the original principles that constitute existence are the well-known triplets: (i) the superior: Sat, Chit, Ananda; and (ii) the inferior: Body, Life and Mind this being a reflection or translation or concretisation of the former. We can see also here how the dual principle comes in, the twin godhead or the two gods to which Yajnavalkya refers. The same principle is found in the conception of Ardhanarishwara, Male and Female, Purusha-Prakriti. The Upanishad says 14 yet again that the One original Purusha was not pleased at being alone, so for a companion he created out of himself the original Female. The dual principle signifies creation, the manifesting activity of the Reality. But what is this one and a half to which Yajnavalkya refers? It simply means that the other created out of the one is not a wholly separate, independent entity: it is not an integer by itself, as in the Manichean system, but that it is a portion, a fraction of the One. And in the end, in the ultimate analysis, or rather synthesis, there is but one single undivided and indivisible unity. The thousands and hundreds, very often mentioned also in the Rig Veda, are not simply multiplications of the One, a graphic description of its many-sidedness; it indicates also the absolute fullness, the complete completeness (prasya pram) of the Reality. It includes and comprehends all and is a rounded totality, a full circle. The hundred-gated and the thousand-pillared cities of which the ancient Rishis chanted are formations and embodiments of consciousness human and divine, are realities whole and entire englobing all the layers and grades of consciousness.
   Besides this metaphysics there is also an occult aspect in numerology of which Pythagoras was a well-known adept and in which the Vedic Rishis too seem to take special delight. The multiplication of numbers represents in a general way the principle of emanation. The One has divided and subdivided itself, but not in a haphazard way: it is not like the chaotic pulverisation of a piece of stone by hammer-blows. The process of division and subdivision follows a pattern almost as neat and methodical as a genealogical tree. That is to say, the emanations form a hierarchy. At the top, the apex of the pyramid, stands the one supreme Godhead. That Godhead is biune in respect of manifestation the Divine and his creative Power. this two-in-one reality may be considered, according to one view of creation, as dividing into three forms or aspects the well-known Brahma, Vishnu and Rudra of Hindu mythology. These may be termed the first or primary emanations.
   Now, each one of them in its turn has its own emanations the eleven Rudriyas are familiar. These are secondary and there are tertiary and other graded emanations the last ones touch the earth and embody physico-vital forces. The lowest formations or beings can trace their origin to one or other of the primaries and their nature and function partake of or are an echo of their first ancestor.
   Man, however, is an epitome of creation. He embraces and incarnates the entire gamut of consciousness and comprises in him all beings from the highest Divinity to the lowest jinn or elf. And yet each human being in his true personality is a lineal descendant of one or other typal aspect or original Personality of the one supreme Reality; and his individual character is all the more pronounced and well-defined the more organised and developed is the being. The psychic being in man is thus a direct descent, an immediate emanation along a definite line of devolution of the supreme consciousness. We may now understand and explain easily why one chooses a particular Ishta, an ideal god, what is the drive that pushes one to become a worshipper of Siva or Vishnu or any other deity. It is not any rational understanding, a weighing of pros and cons and then a resultant conclusion that leads one to choose a path of religion or spirituality. It is the soul's natural call to the God, the type of being and consciousness of which it is a spark, from which it has descended, it is the secret affinity the spiritual blood-relation as it were that determines the choice and adherence. And it is this that we name Faith. And the exclusiveness and violence and bitterness which attend such adherence and which go "by the "name of partisanship, sectarianism, fanaticism etc., a;e a deformation in the ignorance on the physico-vital plane of the secret loyalty to one's source and origin. Of course, the pattern or law is not so simple and rigid, but it gives a token or typal pattern. For it must not be forgotten that the supreme source or the original is one and indivisible and in the highest integration consciousness is global and not exclusive. And the human being that attains such a status is not bound or wholly limited to one particular formation: its personality is based on the truth of impersonality. And yet the two can go together: an individual can be impersonal in consciousness and yet personal in becoming and true to type.
   The number of gods depends on the level of consciousness on which we stand. On this material plane there are as many gods as there are bodies or individual forms (adhar). And on the supreme height there is only one God without a second. In between there are gradations of types and sub-types whose number and function vary according to the aspect of consciousness that reveals itself.
   IX. Nachiketas' Three Boons
  --
   The first boon regards the individual, that is to say, the individual identity and integrity. It asks for the maintenance of that individuality so that it may be saved from the dissolution that Death brings about. Death, of course, means the dissolution of the body, but it represents also dissolution pure and simple. Indeed death is a process which does not stop with the physical phenomenon, but continues even after; for with the body gone, the other elements of the individual organism, the vital and the mental too gradually fall off, fade and dissolve. Nachiketas wishes to secure from Death the safety and preservation of the earthly personality, the particular organisation of mind and vital based upon a recognisable physical frame. That is the first necessity for the aspiring mortalfor, it is said, the body is the first instrument for the working out of one's life ideal. But man's true personality, the real individuality lies beyond, beyond the body, beyond the life, beyond the mind, beyond the triple region that Death lords it over. That is the divine world, the Heaven of the immortals, beyond death and beyond sorrow and grief. It is the hearth secreted in the inner heart where burns the Divine Fire, the God of Life Everlasting. And this is the nodus that binds together the threefold status of the manifested existence, the body, the life and the mind. this triplicity is the structure of name and form built out of the bricks of experience, the kiln, as it were, wi thin which burns the Divine Agni, man's true soul. this soul can be reached only when one exceeds the bounds and limitations of the triple cord and experiences one's communion and identity with all souls and all existence. Agni is the secret divinity wi thin, wi thin the individual and wi thin the world; he is the Immanent Divine, the cosmic godhead that holds together and marshals all the elements and components, all the principles that make up the manifest universe. He it is that has entered into the world and created facets of his own reality in multiple forms: and it is he that lies secret in the human being as the immortal soul through all its adventure of life and death in the series of incarnations in terrestrial evolution. The adoration and realisation of this Immanent Divinity, the worship of Agni taught by Yama in the second boon, consists in the triple sacrifice, the triple work, the triple union in the triple status of the physical, the vital and the mental consciousness, the mastery of which leads one to the other shore, the abode of perennial existence where the human soul enjoys its eternity and unending continuity in cosmic life. Therefore, Agni, the master of the psychic being, is called jtaveds, he who knows the births, all the transmigrations from life to life.
   The third boon is the secret of secrets, for it is the knowledge and realisation of Transcendence that is sought here. Beyond the individual lies the universal; is there any thing beyond the universal? The release of the individual into the cosmic existence gives him the griefless life eternal: can the cosmos be rolled up and flung into some thing beyond? What would be the nature of that thing? What is there outside creation, outside manifestation, outside Maya, to use a latter day term? Is there existence or non-existence (utter dissolution or extinctionDeath in his supreme and absolute status)? King Yama did not choose to answer immediately and even endeavoured to dissuade Nachiketas from pursuing the question over which people were confounded, as he said. Evidently it was a much discussed problem in those days. Buddha was asked the same question and he evaded it, saying that the pragmatic man should attend to practical and immediate realities and not, waste time and energy in discussing things ultimate and beyond that have hardly any relation to the present and the actual.
   But Yama did answer and unveil the mystery and impart the supreme secret knowledge the knowledge of the Transcendent Brahman: it is out of the transcendent reality that the immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis called brahmajam, born of the Brahman. Yama teaches the process of transcendence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to ascend and evolve. The first step is to learn to distinguish between the Good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the superficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preoccupation and focussing it upon what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.
  --
   The teaching of Yama in brief may be said to be the gospel of immortality and it consists of the knowledge of triple immortality. And who else can be the best teacher of immortality than Death himself, as Nachiketas pointedly said? The first immortality is that of the physical existence and consciousness, the preservation of the personal identity, the individual name and form this being in itself as expression and embodiment and instrument of the Inner Reality. this inner reality enshrines the second immortality the eternity and continuity of the soul's life through its incarnations in time, the divine Agni lit for ever and ever growing in flaming consciousness. And the third and final immortality is in the being and consciousness beyond time, beyond all relativities, the absolute and self-existent delight.
   Rig Veda, X. 14-11, 12.
  --
   The secularisation of man's vital functions in modem ages has not been a success. It has made him more egocentric and blatantly hedonistic. From an occult point of view he has in this way subjected himself to the influences of dark and undesirable world-forces, has made an opening, to use an Indian symbolism, for Kali (the Spirit of the Iron Age) to enter into him. The sex-force is an extremely potent agent, but it is extremely fluid and elusive and uncontrollable. It was for this reason that the ancients always sought to give it a proper mould, a right continent, a fixed and definite channel; the moderns, on the other hand, allow it to run free and play with it recklessly. The result has been, in the life of those born under such circumstances, a growing lack of poise and balance and a corresponding incidence of neuras thenia, hysteria and all abnormal pathological conditions.
   Chhandyogya, II, III.

00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The white Mother comes reddening with the ruddy child; the dark Mother opens wide her chambers, the feeling and the expression of the beautiful raise no questioning; they are au thentic as well as evident. All will recognise at once t at we have here beautiful things said in a beautiful way. No less au thentic however is the sense of the beautiful that underlies these Upanishadic lines:
   na tatra sryo bhti na candratrakam
  --
   There the sun shines not, nor the moon, nor the stars; these lightnings too there shine not; how then this fire! That shines and therefore all shine in its wake; by the sheen of That, all this shines.
   Only, to some perhaps the beauty may not appear as evident and apparent. The Spirit of beauty that resides in the Upanishadic consciousness is more retiring and reticent. It dwells in its own privacy, in its own home, as it were, and therefore chooses to be bare and austere, simple and sheer. Beauty means usually the beauty of form, even if it be not always the decorative, ornamental and sumptuous form. The early Vedas aimed at the perfect form (surpaktnum), the faultless expression, the integral and complete embodiment; the gods they envisaged and invoked were gleaming powers carved out of harmony and beauty and figured close to our modes of apprehension (spyan). But the Upanishads came to lay stress upon what is beyond the form, what the eye cannot see nor the vision reflect:
  --
   The form of a thing can be beautiful; but the formless too has its beauty. Indeed, the beauty of the formless, that is to say, the very sum and substance, the ultimate essence, the soul of beauty that is what suffuses, with in-gathered colour and enthusiasm, the realisation and poetic creation of the Upanishadic seer. All the forms that are scattered abroad in their myriad manifest beauty hold wi thin themselves a secret Beauty and are reflected or projected out of it. this veiled Name of Beauty can be compared to no thing on the phenomenal hemisphere of Nature; it has no adequate image or representation below:
   na tasya pratimsti
  --
   And what else is the true character, the soul of beauty than light and delight? "A thing of beauty is a joy for ever." And a thing of joy is a thing of light. Joy is the radiance rippling over a thing of beauty. Beauty is always radiant: the charm, the loveliness of an object is but the glow of light that it emanates. And it would not be a very incorrect mensuration to measure the degree of beauty by the degree of light radiated. The diamond is not only a thing of value, but a thing of beauty also, because of the concentrated and undimmed light that it enshrines wi thin itself. A dark, dull and dismal thing, devoid of interest and attraction becomes aesthetically precious and significant as soon as the artist presents it in terms of the values of light. The entire art of painting is no thing but the expression of beauty, in and through the modalities of light.
   And where there is light, there is cheer and joy. Rasamaya and jyotirmayaare thus the two conjoint characteristics fundamental to the nature of the ultimate reality. Sometimes these two are named as the 'solar and the lunar aspect. The solar aspect refers obviously to the Light, that is to say, to the Truth; the lunar aspect refers to the rasa (Soma), to Immortality, to Beauty proper,
  --
   The rich and sensuous beauty luxuriating in high colour and ample decoration that one meets often in the creation of the earlier Vedic seers returned again, in a more chiselled and polished and stylised manner, in the classical poets. The Upanishads in this respect have a certain kinship with the early poets of the intervening ageVyasa and Valmiki. Upam KlidsasyaKalidasa revels in figures and images; they are profusely heaped on one another and usually possess a complex and composite texture. Valmiki's images are simple and elemental, brief and instinct with a vast resonance, spare and full of power. The same brevity and simplicity, vibrant with an extraordinary power of evocation, are also characteristic of the Upanishadic mantra With Valmiki's
   kamiva dupram
  --
   Art at its highest tends to become also the simplest and the most unconventional; and it is then the highest art, precisely because it does not aim at being artistic. The aesthetic motive is totally absent in the Upanishads; the sense of beauty is there, but it is attendant upon and involved in a deeper strand of consciousness. That consciousness seeks consciousness itself, the fullness of consciousness, the awareness and possession of the Truth and Reality,the one thing which, if known, gives the knowledge of all else. And this consciousness of the Truth is also Delight, the perfect Bliss, the Immortality where the whole universe resolves itself into its original state of rasa, that is to say, of essential and inalienable harmony and beauty.
   ***

00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   'Kavi' is an invariable epithet of the gods. The Vedas mean by this attribute to bring out a most fundamental character, an inalienable dharma of the heavenly host. All the gods are poets; and a human being can become a poet only in so far as he attains to the nature and status of a god. Who is then a kavi? The Poet is he who by his poetic power raises forms of beauty in heavenkavi kavitv divi rpam sajat.1Thus the essence of poetic power is to fashion divine Beauty, to reveal heavenly forms. What is this Heaven whose forms the Poet discovers and embodies? HeavenDyaushas a very definite connotation in the Veda. It means the luminous or divine Mind 2the mind purified of its obscurity and limitations, due to subjection to the external senses, thus opening to the higher Light, receiving and recording faithfully the deeper and vaster movements and vibrations of the Truth, giving them a form, a perfect body of the right thought and the right word. Indra is the lord of this world and he can be approached only with an enkindled intelligence, ddhay man,3a faultless understanding, sumedh. He is the supreme Artisan of the poetic power,Tash, the maker of perfect forms, surpa ktnum.4 All the gods turn towards Indra and become gods and poets, attain their Great Names of Supreme Beauty.5 Indra is also the master of the senses, indriyas, who are his hosts. It is through this mind and the senses that the poetic creation has to be manifested. The mind spreads out wide the Poet's weaving;6 the poet is the priest who calls down and works out the right thinking in the sacrificial labour of creation.7 But that creation is made in and through the inner mind and the inner senses that are alive to the subtle formation of a vaster knowledge.8 The poet envisages the golden forms fashioned out of the very profundity of the consciousness.9 For the substance, the material on which the Poet works, is Truth. The seat of the Truth the poets guard, they uphold the supreme secret Names.10 The poet has the expressive utterance, the creative word; the poet is a poet by his poetic creation-the shape faultlessly wrought out that unveils and holds the Truth.11The form of beauty is the body of the Truth.
   The poet is a trinity in himself. A triune consciousness forms his personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara. He has the direct vision, the luminous intelligence, the immediate perception.12 A subtle and profound and penetrating consciousness is his,nigam, pracetas; his is the eye of the Sun,srya caku.13 He secures an increased being through his effulgent understanding.14 In the second place, the Poet is not only Seer but Doer; he is knower as well as creator. He has a dynamic knowledge and his vision itself is power, ncak;15 he is the Seer-Will,kavikratu.16 He has the blazing radiance of the Sun and is supremely potent in his self-Iuminousness.17 The Sun is the light and the energy of the Truth. Even like the Sun the Poet gives birth to the Truth, srya satyasava, satyya satyaprasavya. But the Poet as Power is not only the revealer or creator,savit, he is also the builder or fashioner,ta, and he is the organiser,vedh is personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara, of the Truth.18 As Savita he manifests the Truth, as Tashta he gives a perfected body and form to the Truth, and as Vedha he maintains the Truth in its dynamic working. The effective marshalling and organisation of the Truth is what is called Ritam, the Right; it is also called Dharma,19 the Law or the Rhythm, the ordered movement and invincible execution of the Truth. The Poet pursues the Path of the Right;20 it is he who lays out the Path for the march of the Truth, the progress of the Sacrifice.21 He is like a fast steed well-yoked, pressing forward;22 he is the charger that moves straight and unswerving and carries us beyond 23into the world of felicity.
   Indeed delight is the third and the supremely intimate element of the poetic personality. Dear and delightful is the poet, dear and delightful his works, priya, priyi His hand is dripping with sweetness,kavir hi madhuhastya.24 The Poet-God shines in his pristine beauty and is showering delight.25 He is filled with utter ecstasy so that he may rise to the very source of the luminous Energy.26? Pure is the Divine Joy and it enters and purifies all forms as it moves to the seat of the Immortals.27Indeed this sparkling Delight is the Poet-Seer and it is that that brings forth the creative word, the utterance of Indra.28
   The solar vision of the Poet encompasses in its might the wide Earth and Heaven, fuses them in supreme Delight in the womb of the Truth.29 The Earth is lifted up and given in marriage to Heaven in the home of Truth, for the creation and expression of the Truth in its varied beauty,cru citram.
  --
   On this Earth they hold everywhere in themselves all the secrets. They make Earth and Heaven move together, so that they may realise their heroic strength. They measure them with their rhythmic measurings, they hold in their controlled grasp the vast and great twins, and unite them and establish between them the mid-world of Delight for the perfect poise.30
   All the gods are poetstheir forms are perfect, surpa, suda, their Names full of beauty,cru devasya nma.31 this means also that the gods embody the different powers that constitute the poetic consciousness. Agni is the Seer-Will, the creative vision of the Poet the luminous energy born of an experience by identity with the Truth. Indra is the Idea-Form, the architectonic conception of the work or achievement. Mitra and Varuna are the large harmony, the vast cadence and sweep of movement. The Aswins, the Divine Riders, represent the intense zest of well-yoked Life-Energy. Soma is Rasa, Ananda, the Supreme Bliss and Delight.
   The Vedic Poet is doubtless the poet of Life, the architect of Divinity in man, of Heaven upon earth. But what is true of Life is fundamentally true of Art tooat least true of the Art as it was conceived by the ancient seers and as it found expression at their hands.32

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  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.
  For this reason I am especially pleased to be writing an introduction to a new edition of A Garden of Pomegranates. I feel that never, perhaps, was the need more urgent for just such a roadmap as the Qabalistic system provides. It should be equally useful to any who chooses to follow it, whether he be Jew, Christian or Buddhist, Deist, Theosophist, agnostic or atheist.
  The Qabalah is a trustworthy guide, leading to a comprehension both of the Universe and one's own Self. Sages have long taught that Man is a miniature of the Universe, containing wi thin himself the diverse elements of that macrocosm of which he is the microcosm. Wi thin the Qabalah is a glyph called the Tree of Life which is at once a symbolic map of the Universe in its major aspects, and also of its smaller counterpart, Man.
  --
  Fortunately many scientists in the field of psycho therapy are beginning to sense this correlation. In Francis G. Wickes' The Inner World of Choice reference is made to "the existence in every person of a galaxy of potentialities for growth marked by a succession of personalogical evolution and interaction with environments." She points out that man is not only an individual particle but "also a part of the human stream, governed by a Self greater than his own individual self."
  The Book of the Law states simply, "Every man and every woman is a star." this is a startling thought for those who considered a star a heavenly body, but a declaration subject to proof by anyone who will venture into the realm of his own Unconscious. this realm, he will learn if he persists, is not hemmed in by the boundaries of his physical body but is one with the boundless reaches of outer space.
  Those who, armed with the tools provided by the Qabalah, have made the journey wi thin and crossed beyond the barriers of illusion, have returned with an impressive quantity of knowledge which conforms strictly to the definition of "science" in Winston's College Dictionary: "Science: a body of knowledge, general truths of particular facts, obtained and shown to be correct by accurate observation and thinking; knowledge condensed, arranged and systematized with reference to general truths and laws."
  Over and over their findings have been confirmed, proving the Qabalah contains wi thin it not only the elements of the science itself but the method with which to pursue it.
  --
  But the Qabalah is more. It also lays the foundation on which rests another archaic science- Magic. Not to be confused with the conjurer's sleight-of-hand, Magic has been defined by Aleister Crowley as "the science and art of causing change to occur in conformity with will." Dion Fortune qualifies this nicely with an added clause, "changes in consciousness."
  The Qabalah reveals the nature of certain physical and psychological phenomena. Once these are apprehended, understood and correlated, the student can use the principles of Magic to exercise control over life's conditions and circumstances not otherwise possible. In short. Magic provides the practical application of the theories supplied by the Qabalah.
  --
  At this juncture let me call attention to one set of attri butions by Rittangelius usually found as an appendix attached to the Sepher Yetzirah. It lists a series of "Intelligences" for each one of the ten Sephiros and the twenty-two Paths of the Tree of Life. It seems to me, after prolonged meditation, that the common attri butions of these Intelligences is altogether arbitrary and lacking in serious meaning.
  For example, Keser is called "The Admirable or the Hidden Intelligence; it is the Primal Glory, for no created being can attain to its essence." this seems perfectly all right; the meaning at first sight seems to fit the significance of Keser as the first emanation from Ain Soph. But there are half a dozen other similar attri butions that would have served equally well. For instance, it could have been called the "Occult Intelligence" usually attri buted to the seventh Path or Sephirah, for surely Keser is secret in a way to be said of no other Sephirah. And what about the "Absolute or Perfect Intelligence." That would have been even more explicit and appropriate, being applicable to Keser far more than to any other of the Paths. Similarly, there is one attri buted to the 16th Path and called "The Eternal or Triumphant Intelligence," so-called because it is the pleasure of the Glory, beyond which is no Glory like to it, and it is called also the Paradise prepared for the Righteous." Any of these several would have done equally well. Much is true of so many of the other attri butions in this particular area-that is the so-called Intelligences of the Sepher Yetzirah. I do not think that their use or current arbitrary usage stands up to serious examination or criticism.
  A good many attri butions in other symbolic areas, I feel are subject to the same criticism. The Egyptian Gods have been used with a good deal of carelessness, and without sufficient explanation of motives in assigning them as I did. In a recent edition of Crowley's masterpiece Liber 777 (which au fond is less a reflection of Crowley's mind as a recent critic claimed than a tabulation of some of the material given piecemeal in the Golden Dawn knowledge lectures), he gives for the first time brief explanations of the motives for his attri butions. I too should have been far more explicit in the explanations I used in the case of some of the Gods whose names were used many times, most inadequately, where several paths were concerned. While it is true that the religious coloring of the Egyptian Gods differed from time to time during Egypt's turbulent history, nonetheless a word or two about just that one single point could have served a useful purpose.
  Some of the passages in the book force me today to emphasize that so far as the Qabalah is concerned, it could and should be employed without binding to it the partisan qualities of any one particular religious faith. this goes as much for Judaism as it does for Christianity. Neither has much intrinsic usefulness where this scientific scheme is concerned. If some students feel hurt by this statement, that cannot be helped. The day of most contemporary faiths is over; they have been more of a curse than a boon to mankind. No thing that I say here, however, should reflect on the peoples concerned, those who accept these religions. They are merely unfortunate. The religion itself is worn out and indeed is dying.
  The Qabalah has no thing to do with any of them. Attempts on the part of cultish-partisans to impart higher mystical meanings, through the Qabalah, etc., to their now sterile faiths is futile, and will be seen as such by the younger generation. They, the flower and love children, will have none of this nonsense.
  I felt this a long time ago, as I still do, but even more so. The only way to explain the partisan Jewish attitude demonstrated in some small sections of the book can readily be explained. I had been reading some writings of Arthur Edward Waite, and some of his pomposity and turgidity stuck to my mantle. I disliked his patronising Christian attitude, and so swung all the way over to the other side of the pendulum. Actually, neither faith is particularly important in this day and age. I must be careful never to read Waite again before embarking upon literary work of my own.
  Much knowledge obtained by the ancients through the use of the Qabalah has been supported by discoveries of modern scientists- anthropologists, astronomers, psychiatrists, et al. Learned Qabalists for hundreds of years have been aware of what the psychiatrist has only discovered in the last few decades-that man's concept of himself, his deities and the Universe is a constantly evolving process, changing as man himself evolves on a higher spiral. But the roots of his concepts are buried in a race-consciousness that antedated Neanderthal man by uncounted aeons of time.
  --
  I began the study of the Qabalah at an early age. Two books I read then have played unconsciously a prominent part in the writing of my own book. One of these was "Q.B.L. or the Bride's Reception" by Frater Achad (Charles Stansfeld Jones), which I must have first read around 1926. The other was "An Introduction to the Tarot" by Paul Foster Case, published in the early 1920's. It is now out of print, superseded by later versions of the same topic. But as I now glance through this slender book, I perceive how profoundly even the format of his book had influenced me, though in these two instances there was not a trace of plagiarism. It had not consciously occurred to me until recently that I owed so much to them. Since Paul Case passed away about a decade or so ago, this gives me the opportunity to thank him, overtly, wherever he may now be.
  By the middle of 1926 I had become aware of the work of Aleister Crowley, for whom I have a tremendous respect. I studied as many of his writings as I could gain access to, making copious notes, and later acted for several years as his secretary, having joined him in Paris on October 12, 1928, a memorable day in my life.
  --
  The last chapter of A Garden deals with the Way of Return. It used almost entirely Crowley's concept of the Path as described in his superb essay "One Star in Sight." In addition to this, I borrowed extensively from Lawrence's Apropos. Somehow, they all fitted together very nicely. In time, all these variegated notes were incorporated into the text without acknowledgment, an oversight which I now feel sure would be forgiven, since I was only twenty-four at the time.
  Some modern Nature-worshippers and members of the newly-washed and redeemed witch-cult have complimented me on this closing chapter which I entitled 'The Ladder." I am pleased about this. For a very long time I was not at all familiar with the topic of witchcraft. I had avoided it entirely, not being attracted to its literature in any way. In fact, I only became slightly conversant with its theme and literature just a few years ago, after reading "The Anatomy of Eve" written by Dr. Leopold Stein, a Jungian analyst. In the middle of his study of four cases, he included a most informative chapter on the subject. this served to stimulate me to wider reading in that area.
  In 1932, at the suggestion of Thomas Burke, the novelist, I submitted my manuscript to one of his publishers, Messrs. Constable in London. They were unable to use it, but made some encouraging comments and advised me to submit it to Riders. To my delight and surprise, Riders published it, and throughout the years the reaction it has had indicated other students found it also fulfilled their need for a condensed and simplified survey of such a vast subject as the Qabalah.
  --
  May everyone who reads this new edition of A Garden of Pomegranates be encouraged and inspired to light his own candle of inner vision and begin his journey into the boundless space that lies wi thin himself. Then, through realization of his true identity, each student can become a lamp unto his own path. And more. Awareness of the Truth of his being will rip asunder the veil of unknowing that has heretofore enshrouded the star he already is, permitting the brilliance of his light to illumine the darkness of that part of the Universe in which he abides.

000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  stretching away to infinity in all lateral directions. Yet the total land area of this flat
  world constitutes less than 17 percent of the subsequently-discovered-to-be-
  --
  000.102 How did this pervading historical concept become outdated? What
  changed the terrestrial conceptionings adopted by the leaders of the world's power
  --
  guesswork that had previously been used in naval and land architecture. this
  capability in mathematical multiplication and division opened up a whole new field
  --
  000.105 this new anticipatory science made large engineering projects possible,
  but it became known to, and then was employed by, only the world's richest
  --
  such matters had been pure guesses.000.108 A third of a century after Malthus, Darwin attributed biological evolution
  to survival of only the fittest species (and individuals wi thin species). Though he
  --
  higher strength-to-weight ratios. Out of this came aluminum production by the
  opening of the 20th century-and aluminum alloys and stainless steel by the 1930s.
  --
  structuring capability of 600,000 p.s.i. The means of accomplishing this new and
  overwhelming structural strength has become entirely invisible. Fully 99 percent of
  humanity has as yet no idea that this increase in tensile capability has come about or
  how it came about or why it works. While humans cannot see the ever-lessening
  --
  bootstraps." Today we are lifting ever lighter and stronger structural vessel "selves"by ever less effort of our scientific know-how bootstraps. No economist knows this.
  It is the most highly classified of military and private enterprise secrets. Industry
  --
  000.121 During this 10-year period we can also phase out all further use of fossil
  fuels and atomic energy, since the retooled world industry and individual energy
  --
  technology. They think of technology as some thing new; they regard it as
  threatening both in terms of modern weaponry and as job-eliminating competition
  for their life-sustaining opportunities to "earn a living." Ergo, humanity thinks it is
  against technology and thinks itself averse to exercising its option.
  000.125 The fact that 99 percent of humanity does not understand nature is the
  --
  sustainable physical success on this planet. The prime barrier to humanity's
  discovery and comprehension of nature is the obscurity of the mathematical
  --
  family's respective 1-, 2-, 3-, 4-, 5-, and 6-tetravolumes. Frequency to the third
  power, F 3 , values then multiply the primitive, already-four-dimensional volumetric
  --
  000.128 Nature is using this completely conceptual eight-dimensional coordinate
  system that can be comprehended by anyone. Fortunately television, is
  --
  included in this cosmic design as local Universe information-gatherers and local
  problem-solvers in support of the integrity of the eternal, 100-percent-efficient, self-
  --
  it will be curtains for all humanity wi thin this century.
  000.131 In complement with Synergetics 1 and 2 the posters at color plates 1-10
  --
  Shall draw the thing as he sees It for the God of
   things as They are!"

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  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."
  Khudiram Chattopadhyaya and Chandra Devi, the parents of Sri Ramakrishna, were married in 1799. At that time Khudiram was living in his ancestral village of Dereypore, not far from Kamarpukur. Their first son, Ramkumar, was born in 1805, and their first daughter, Katyayani, in 1810. In 1814 Khudiram was ordered by his landlord to bear false witness in court against a neighbour. When he refused to do so, the landlord brought a false case against him and deprived him of his ancestral property. Thus dispossessed, he arrived, at the invitation of another landlord, in the quiet village of Kamarpukur, where he was given a dwelling and about an acre of fertile land. The crops from this little property were enough to meet his family's simple needs. Here he lived in simplicity, dignity, and contentment.
  Ten years after his coming to Kamarpukur, Khudiram made a pilgrimage on foot to Rameswar, at the southern 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.
  --
   Gadadhar was seven years old when his father died. this incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Puranas. And he became interested in the wandering monks and pious pilgrims who would stop at Kamarpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and
   served them in various ways. Meanwhile, he was observing their meditation and worship.
   At the age of nine Gadadhar was invested with the sacred thread. this ceremony conferred upon him the privileges of his brahmin lineage, including the worship of the Family Deity, Raghuvir, and imposed upon him the many strict disciplines of a brahmin's life. During the ceremony of investiture he shocked his relatives by accepting a meal cooked by his nurse, a sudra woman. His father would never have dreamt of doing such a thing But in a playful mood Gadadhar had once promised this woman that he would eat her food, and now he fulfilled his plighted word. The woman had piety and religious sincerity, and these were more important to the boy than the conventions of society.
   Gadadhar was now permitted to worship Raghuvir. Thus began his first training in meditation. He so gave his heart and soul to the worship that the stone image very soon appeared to him as the living Lord of the Universe. His tendency to lose himself in contemplation was first noticed at this time. Behind his boyish light-heartedness was seen a deepening of his spiritual nature.
   About this time, on the Sivaratri night, consecrated to the worship of Siva, a dramatic performance was arranged. The principal actor, who was to play the part of Siva, suddenly fell ill, and Gadadhar was persuaded to act in his place. While friends were dressing him for the role of Siva — smearing his body with ashes, matting his locks, placing a trident in his hand and a string of rudraksha beads around his neck — the boy appeared to become absent-minded. He approached the stage with slow and measured step, supported by his friends. He looked the living image of Siva. The audience loudly applauded what it took to be his skill as an actor, but it was soon discovered that he was really lost in meditation. His countenance was radiant and tears flowed from his eyes. He was lost to the outer world. The effect of this scene on the audience was tremendous. The people felt blessed as by a vision of Siva Himself. The performance had to be stopped, and the boy's mood lasted till the following morning.
   Gadadhar himself now organized a dramatic company with his young friends. The stage was set in the mango orchard. The themes were selected from the stories of the Ramayana and the Mahabharata. Gadadhar knew by heart almost all the roles, having heard them from professional actors. His favourite theme was the Vrindavan episode of Krishna's life, depicting those exquisite love-stories of Krishna and the milkmaids and the cowherd boys. Gadadhar would play the parts of Radha or Krishna and would often lose himself in the character he was portraying. His natural feminine grace heightened the dramatic effect. The mango orchard would ring with the loud kirtan of the boys. Lost in song and merry-making, Gadadhar became indifferent to the routine of school.
  --
   Gadadhar was on the threshold of youth. He had become the pet of the women of the village. They loved to hear him talk, sing, or recite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct recognized the innate purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked upon him as Gopala, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindavan. He himself so idealized the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.
   --- COMING TO CALCUTTA
  --
   The anguish of the inner soul of India found expression through these passionate words of the young Gadadhar. For what did his unsophisticated eyes see around him in Calcutta, at that time the metropolis of India and the centre of modem culture and learning? Greed and lust held sway in the higher levels of society, and the occasional religious practices were merely outer forms from which the soul had long ago departed. Gadadhar had never seen any thing like this at Kamarpukur among the simple and pious villagers. The sadhus and wandering monks whom he had served in his boyhood had revealed to him an altogether different India. He had been impressed by their devotion and purity, their self-control and renunciation. He had learnt from them and from his own intuition that the ideal of life as taught by the ancient sages of India was the realization of God.
   When Ramkumar reprimanded Gadadhar for neglecting a "bread-winning education", the inner voice of the boy reminded him that the legacy of his ancestors — the legacy of Rama, Krishna, Buddha, Sankara, Ramanuja, Chaitanya — was not worldly security but the Knowledge of God. And these noble sages were the true representatives of Hindu society. Each of them was seated, as it were, on the crest of the wave that followed each successive trough in the tumultuous course of Indian national life. All demonstrated that the life current of India is spirituality. this truth was revealed to Gadadhar through that inner vision which scans past and future in one sweep, unobstructed by the barriers of time and space. But he was unaware of the history of the profound change that had taken place in the land of his birth during the previous one hundred years.
   Hindu society during the eighteenth century had been passing through a period of decadence. It was the twilight of the Mussalman rule. There were anarchy and confusion in all spheres. Superstitious practices dominated the religious life of the people. Rites and rituals passed for the essence of spirituality. Greedy priests became the custodians of heaven. True philosophy was supplanted by dogmatic opinions. The pundits took delight in vain polemics.
  --
   The Christian missionaries gave the finishing touch to the process of transformation. They ridiculed as relics of a barbarous age the images and rituals of the Hindu religion. They tried to persuade India that the teachings of her saints and seers were the cause of her downfall, that her Vedas, Puranas, and other scriptures were filled with superstition. Christianity, they maintained, had given the white races position and power in this world and assurance of happiness in the next; therefore Christianity was the best of all religions. Many intelligent young Hindus became converted. The man in the street was confused. The majority of the educated grew materialistic in their mental outlook. Everyone living near Calcutta or the other strong-holds of Western culture, even those who attempted to cling to the orthodox traditions of Hindu society, became infected by the new uncertainties and the new beliefs.
   But the soul of India was to be resuscitated through a spiritual awakening. We hear the first call of this renascence in the spirited retort of the young Gadadhar: "Brother, what shall I do with a mere bread-winning education?"
   Ramkumar could hardly understand the import of his young brother's reply. He described in bright colours the happy and easy life of scholars in Calcutta society. But Gadadhar intuitively felt that the scholars, to use one of his own vivid illustrations, were like so many vultures, soaring high on the wings of their uninspired intellect, with their eyes fixed on the charnel-pit of greed and lust. So he stood firm and Ramkumar had to give way.
  --
   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 ba thing-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 ku thi, 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
  --
   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 some thing 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.
   Wi thin 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.
   ^Hriday's mother was the daughter of Sri Ramakrishna's aunt (Khudiram's sister). Such a degree of relationship is termed in Bengal that of a "distant nephew".
  --
   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 FIRST VISION OF KALI
   And, indeed, he soon discovered what a strange Goddess he had chosen to serve. He became gradually enmeshed in the web of Her all-pervading presence. To the ignorant She is, to be sure, the image of destruction; but he found in Her the benign, all-loving Mother. Her neck is encircled with a garland of heads, and Her waist with a girdle of human arms, and two of Her hands hold weapons of death, and Her eyes dart a glance of fire; but, strangely enough, Ramakrishna felt in Her breath the soo thing touch of tender love and saw in Her the Seed of Immortality. She stands on the bosom of Her Consort, Siva; it is because She is the Sakti, the Power, inseparable from the Absolute. She is surrounded by jackals and other unholy creatures, the denizens of the cremation ground. But is not the Ultimate Reality above holiness and unholiness? She appears to be reeling under the spell of wine. But who would create this mad world unless under the influence of a divine drunkenness? She is the highest symbol of all the forces of nature, the synthesis of their antinomies, the Ultimate Divine in the form of woman. She now became to Sri Ramakrishna the only Reality, and the world became an unsubstantial shadow. Into Her worship he poured his soul. Before him She stood as the transparent portal to the shrine of Ineffable Reality.
   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 sympa thize 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
  , most of the time unconscious of the world. He almost gave up food; and sleep left him altogether.
   But he did not have to wait very long. He has thus described his first vision of the Mother: "I felt as if my heart 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 every thing 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 wi thin 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.
  --
   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 every thing. She showed me that every thing 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 every thing 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 any thing 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.
   --- HALADHARI
   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."
   A garbled report of Sri Ramakrishna's failing health, indifference to worldly life, and various abnormal activities reached Kamarpukur and filled the heart of his poor mother with anguish. At her repeated request he returned to his village for a change of air. But his boyhood friends did not interest him any more. A divine fever was consuming him. He spent a great part of the day and night in one of the cremation grounds, in meditation. The place reminded him of the impermanence of the human body, of human hopes and achievements. It also reminded him of Kali, the Goddess of destruction.
  --
   But in a few months his health showed improvement, and he recovered to some extent his natural buoyancy of spirit. His happy mother was encouraged to think it might be a good time to arrange his marriage. The boy was now twenty-three years old. A wife would bring him back to earth. And she was delighted when her son welcomed her suggestion. Perhaps he saw in it the finger of God.
   Saradamani, a little girl of five, lived in the neighbouring village of Jayrambati. Even at this age she had been praying to God to make her character as stainless and fragrant as the white tuberose. Looking at the full moon, she would say: "O God, there are dark spots even on the moon. But make my character spotless." It was she who was selected as the bride for Sri Ramakrishna.
   The marriage ceremony was duly performed. Such early marriage in India is in the nature of a betrothal, the marriage being consummated when the girl attains puberty. But in this case the marriage remained for ever unconsummated. Sri Ramakrishna lived at Kamarpukur about a year and a half and then returned to Dakshineswar.
   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.
  --
   There came to Dakshineswar at this time a brahmin woman who was to play an important part in Sri Ramakrishna's spiritual unfoldment. Born in East Bengal, she was an adept in the Tantrik and Vaishnava methods of worship. She was slightly over fifty years of age, handsome, and garbed in the orange robe of a nun. Her sole possessions were a few books and two pieces of wearing-cloth.
   Sri Ramakrishna welcomed the visitor with great respect, described to her his experiences and visions, and told her of people's belief that these were symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some are mad for money, some for creature comforts, some for name and fame; and you are mad for God." She assured him that he was passing through the almost unknown spiritual experience described in the scriptures as mahabhava, the most exalted rapture of divine love. She told him that this extreme exaltation had been described as manifesting itself through nineteen physical symptoms, including the shedding of tears, a tremor of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptures, she declared, had recorded only two instances of the experience, namely, those of Sri Radha and Sri Chaitanya.
   Very soon a tender relationship sprang up between Sri Ramakrishna and the Brahmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day she watched his ecstasy during the kirtan and meditation, his samadhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
   When Sri Ramakrishna told Mathur what the Brahmani had said about him, Mathur shook his head in doubt. He was 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 every thing 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."
  --
   "Ah!" said Sri Ramakrishna with a smile, "you seem to have quite outbid Vaishnavcharan in this matter. What have you found in me that makes you entertain such an idea?"
   Gauri said: "I feel it in my heart and I have the scriptures on my side. I am ready to prove it to anyone who challenges me."
  --
   Thus the insane priest was by verdict of the great scholars of the day proclaimed a Divine Incarnation. His visions were not the result of an over-heated brain; they had precedent in spiritual history. And how did the proclamation affect Sri Ramakrishna himself? He remained the simple child of the Mother that he had been since the first day of his life. Years later, when two of his householder disciples openly spoke of him as a Divine Incarnation and the matter was reported to him, he said with a touch of sarcasm: "Do they think they will enhance my glory that way? One of them is an actor on the stage and the other a physician. What do they know about Incarnations? Why, years ago pundits like Gauri and Vaishnavcharan declared me to be an Avatar. They were great scholars and knew what they said. But that did not make any change in my mind."
   Sri Ramakrishna was a learner all his life. He often used to quote a proverb to his disciples: "Friend, the more I live the more I learn." When the excitement created by the Brahmani's declaration was over, he set himself to the task of practising spiritual disciplines according to the traditional methods laid down in the Tantra and Vaishnava scriptures. Hitherto he had pursued his spiritual ideal according to the promptings of his own mind and heart. Now he accepted the Brahmani as his guru and set foot on the traditional highways.
  --
   According to the Tantra, the Ultimate Reality is Chit, or Consciousness, which is identical with Sat, or Being, and with Ananda, or Bliss. this Ultimate Reality, Satchidananda, Existence-Knowledge-Bliss Absolute, is identical with the Reality preached in the Vedas. And man is identical with this Reality; but under the influence of maya, or illusion, he has forgotten his true nature. He takes to be real a merely apparent world of subject and object, and this error is the cause of his bondage and suffering. The goal of spiritual discipline is the rediscovery of his true identity with the divine Reality.
   For the achievement of this goal the Vedanta prescribes an austere negative method of discrimination and renunciation, which can be followed by only a few individuals endowed with sharp intelligence and unshakable will-power. But Tantra takes into consideration the natural weakness of human beings, their lower appetites, and their love for the concrete. It combines philosophy with rituals, meditation with ceremonies, renunciation with enjoyment. The underlying purpose is gradually to train the aspirant to meditate on his identity with the Ultimate.
   The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy these, but at the same time discover in them the presence of God. Mystical rites are prescribed by which, slowly, the sense-objects become spiritualized and sense attraction is transformed into a love of God. So the very "bonds" of man are turned into "releasers". The very poison that kills is transmuted into the elixir of life. Outward renunciation is not necessary. Thus the aim of Tantra is to sublimate bhoga, or enjoyment into yoga, or union with Consciousness. For, according to this philosophy, the world with all its manifestations is no thing but the sport of Siva and Sakti, the Absolute and Its inscrutable Power.
   The disciplines of Tantra are graded to suit aspirants of all degrees. Exercises are prescribed for people with "animal", "heroic", and "divine" outlooks. Certain of the rites require the presence of members of the opposite sex. Here the aspirant learns to look on woman as the embodiment of the Goddess Kali, the Mother of the Universe. The very basis of Tantra is the Motherhood of God and the glorification of woman. Every part of a woman's body is to be regarded as incarnate Divinity. But the rites are extremely dangerous. The help of a qualified guru is absolutely necessary. An unwary devotee may lose his foothold and fall into a pit of depravity.
   According to the Tantra, Sakti is the active creative force in the universe. Siva, the Absolute, is a more or less passive principle. Further, Sakti is as inseparable from Siva as fire's power to burn is from fire itself. Sakti, the Creative Power, contains in Its womb the universe, and therefore is the Divine Mother. All women are Her symbols. Kali is one of Her several forms. The meditation on Kali, the Creative Power, is the central discipline of the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his own self and the living form of the Goddess. He then projects the Goddess into the tangible image before him and worships it as the Divine Mother.
   Sri Ramakrishna set himself to the task of practising the disciplines of Tantra; and at the bidding of the Divine Mother Herself he accepted the Brahmani as his guru. He performed profound and delicate 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 every thing 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.
   But the most remarkable experience during this period was the awakening of the Kundalini Sakti, the "Serpent Power". He actually saw the Power, at first lying asleep at the bottom of the spinal column, then waking up and ascending along the mystic Sushumna canal and through its six centres, or lotuses, to the Sahasrara, the thousand-petalled lotus in the top of the head. He further saw that as the Kundalini went upward the different lotuses bloomed. And this phenomenon was accompanied by visions and trances. Later on he described to his disciples and devotees the various movements of the Kundalini: the fishlike, birdlike, monkeylike, and so on. The awaken- ing of the Kundalini is the beginning of spiritual consciousness, and its union with Siva in the Sahasrara, ending in samadhi, is the consummation of the Tantrik disciplines.
   About this time it was revealed to him that in a short while many devotees would seek his guidance.
   --- VAISHNAVA DISCIPLINES
  --
   Vaishnavism is exclusively a religion of bhakti. Bhakti is intense love of God, attachment to Him alone; it is of the nature of bliss and bestows upon the lover immortality and liberation. God, according to Vaishnavism, cannot be realized through logic or reason; and, without bhakti, all penances, austerities and rites are futile. Man cannot realize God by self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace is felt by the pure of heart. The mind is to be purified through bhakti. The pure mind then remains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine love that is the chief concern of the Vaishnava religion.
   There are three kinds of formal devotion: tamasic, rajasic, and sattvic. If a person, while showing devotion, to God, is actuated by malevolence, arrogance, jealousy, or anger, then his devotion is tamasic, since it is influenced by tamas, the quality of inertia. If he worships God from a desire for fame or wealth, or from any other worldly ambition, then his devotion is rajasic, since it is influenced by rajas, the quality of activity. But if a person loves God without any thought of material gain, if he performs his duties to please God alone and maintains toward all created beings the attitude of friendship, then his devotion is called sattvic, since it is influenced by sattva, the quality of harmony. But the highest devotion transcends the three gunas, or qualities, being a spontaneous, uninterrupted inclination of the mind toward God, the Inner Soul of all beings; and it wells up in the heart of a true devotee as soon as he hears the name of God or mention of God's attributes. A devotee possessed of this love would not accept the happiness of heaven if it were offered him. His one desire is to love God under all conditions — in pleasure and pain, life and death, honour and dishonour, prosperity and adversity.
   There are two stages of bhakti. The first is known as vaidhi-bhakti, or love of God qualified by scriptural injunctions. For the devotees of this stage are prescribed regular and methodical worship, hymns, prayers, the repetition of God's name, and the chanting of His glories. this lower bhakti in course of time matures into para-bhakti, or supreme devotion, known also as prema, the most intense form of divine love. Divine love is an end in itself. It exists potentially in all human hearts, but in the case of bound creatures it is misdirected to earthly objects.
   To develop the devotee's love for God, Vaishnavism humanizes God. God is to be regarded as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These bhavas, or attitudes toward God, are known as santa, dasya, sakhya, vatsalya, and madhur. The rishis of the Vedas, Hanuman, the cow-herd boys of Vrindavan, Rama's mother Kausalya, and Radhika, Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the ascending scale the-glories of God are gradually forgotten and the devotee realizes more and more the intimacy of divine communion. Finally he regards himself as the mistress of his Beloved, and no artificial barrier remains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.
   While practising the discipline of the madhur bhava, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only purusha, or man, in the universe. this assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. this peculiarity of the mind may be utilized for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest est realization of the Vaishnava draws close to the transcendental experience of the Vedantist.
   A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindavan episode of the Bhagavata. The gopis, or milk-maids, of Vrindavan regarded the six-year-old Krishna as their Beloved. They sought no personal gain or happiness from this love. They surrendered to Krishna their bodies, minds, and souls. Of all the gopis, Radhika, or Radha, because of her intense love for Him, was the closest to Krishna. She manifested mahabhava and was united with her Beloved. this union represents, through sensuous language, a supersensuous experience.
   Sri Chaitanya, also known as Gauranga, Gora, or Nimai, born in Bengal in 1485 and regarded as an Incarnation of God, is a great prophet of the Vaishnava religion. Chaitanya declared the chanting of God's name to be the most efficacious spiritual discipline for the Kaliyuga.
  --
   About the year 1864 there came to Dakshineswar a wandering Vaishnava monk, Jatadhari, whose Ideal Deity was Rama. He always carried with him a small metal image of the Deity, which he called by the endearing name of Ramlala, the Boy Rama. Toward this little image he displayed the tender affection of Kausalya for her divine Son, Rama. As a result of lifelong spiritual practice he had actually found in the metal image the presence of his Ideal. Ramlala was no longer for him a metal image, but the living God. He devoted himself to nursing Rama, feeding Rama, playing with Rama, taking Rama for a walk, and ba thing Rama. And he found that the image responded to his love.
   Sri Ramakrishna, much impressed with his devotion, requested Jatadhari to spend a few days at Dakshineswar. Soon Ramlala became the favourite companion of Sri Ramakrishna too. Later on he described to the devotees how the little image would dance gracefully before him, jump on his back, insist on being taken in his arms, run to the fields in the sun, pluck flowers from the bushes, and play pranks like a naughty boy. A very sweet relationship sprang up between him and Ramlala, for whom he felt the love of a mother.
  --
   While worshipping Ramlala as the Divine Child, Sri Ramakrishna's heart became filled with motherly tenderness, and he began to regard himself as a woman. His speech and gestures changed. He began to move freely with the ladies of Mathur's family, who now looked upon him as one of their own sex. During this time he worshipped the Divine Mother as Her companion or handmaid.
   --- IN COMMUNION WITH THE DIVINE BELOVED
   Sri Ramakrishna now devoted himself to scaling the most inaccessible and dizzy heights of dualistic worship, namely, the complete union with Sri Krishna as the Beloved of the heart. He regarded himself as one of the gopis of Vrindavan, mad with longing for her divine Sweetheart. At his request Mathur provided him with woman's dress and jewelry. In this love-pursuit, food and drink were forgotten. Day and night he wept bitterly. The yearning turned into a mad frenzy; for the divine Krishna began to play with him the old tricks He had played with the gopis. He would tease and taunt, now and then revealing Himself, but always keeping at a distance. Sri Ramakrishna's anguish brought on a return of the old physical symptoms: the burning sensation, an oozing of blood through the pores, a loosening of the joints, and the stopping of physiological functions.
   The Vaishnava scriptures advise one to propitiate Radha and obtain her grace in order to realize Sri Krishna. So the tortured devotee now turned his prayer to her. Wi thin a short time he enjoyed her blessed vision. He saw and felt the figure of Radha disappearing into his own body.
  --
   Now one with Radha, he manifested the great ecstatic love, the mahabhava, which had found in her its fullest expression. Later Sri Ramakrishna said: "The manifestation in the same individual of the nineteen different kinds of emotion for God is called, in the books on bhakti, mahabhava. An ordinary man takes a whole lifetime to express even a single one of these. But in this body [meaning himself] there has been a complete manifestation of all nineteen."
   The love of Radha is the precursor of the resplendent vision of Sri Krishna, and Sri Ramakrishna soon experienced that vision. The enchanting ing form of Krishna appeared to him and merged in his person. He became Krishna; he totally forgot his own individuality and the world; he saw Krishna in himself and in the universe. Thus he attained to the fulfilment of the worship of the Personal God. He drank from the fountain of Immortal Bliss. The agony of his heart vanished forever. He realized Amrita, Immortality, beyond the shadow of death.
   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 was the bearer of a philosophy new to Sri Ramakrishna, the non-dualistic Vedanta philosophy, whose conclusions Totapuri had experienced in his own life. this ancient Hindu system designates the Ultimate Reality as Brahman, also described as Satchidananda, Existence-Knowledge-Bliss Absolute. Brahman is the only Real Existence. In It there is no time, no space, no causality, no multiplicity. But through maya, Its inscrutable Power, time, space, and causality are created and the One appears to break into the many. The eternal Spirit appears as a manifold of individuals endowed with form and subject to the conditions of time. The Immortal becomes a victim of birth and death. The Changeless undergoes change. The sinless Pure Soul, hypnotized by Its own maya, experiences the joys of heaven and the pains of hell. But these experiences based on the duality of the subject-object relationship are unreal. Even the vision of a Personal God
   is, ultimately speaking, as illusory as the experience of any other object. Man attains his liberation, therefore, by piercing the veil of maya and rediscovering his total identity with Brahman. Knowing himself to be one with the Universal Spirit, he realizes ineffable Peace. Only then does he go beyond the fiction of birth and death; only then does he become immortal. 'And this is the ultimate goal of all religions — to dehypnotize the soul now hypnotized by its own ignorance.
   The path of the Vedantic discipline is the path of negation, "neti", in which, by stern determination, all that is unreal is both negated and renounced. It is the path of jnana, knowledge, the direct method of realizing the Absolute. After the negation of every thing relative, including the discriminating ego itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa samadhi, where subject and object are alike dissolved. The soul goes beyond the realm of thought. The domain of duality is transcended. Maya is left behind with all its changes and modifications. The Real Man towers above the delusions of creation, preservation, and destruction. An avalanche of indescribable Bliss sweeps away all relative ideas of pain and pleasure, good and evil. There shines in the heart the glory of the Eternal Brahman, Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known are dissolved in the Ocean of one eternal Consciousness; love, lover, and beloved merge in the unbounded Sea of supreme Felicity; birth, growth, and death vanish in infinite Existence. All doubts and misgivings are quelled for ever; the oscillations of the mind are stopped; the momentum of past actions is exhausted. Breaking down the ridge-pole of the tabernacle in which the soul has made its abode for untold ages, stilling the body, calming the mind, drowning the ego, the sweet joy of Brahman wells up in that superconscious state. Space disappears into no thingness, time is swallowed in eternity, and causation becomes a dream of the past. Only Existence is. Ah! Who can describe what the soul then feels in its communion with the Self?
   Even when man descends from this dizzy height, he is devoid of ideas of "I" and "mine"; he looks on the body as a mere shadow, an outer sheath encasing the soul. He does not dwell on the past, takes no thought for the future, and looks with indifference on the present. He surveys every thing in the world with an eye of equality; he is no longer touched by the infinite variety of phenomena; he no longer reacts to pleasure and pain. He remains unmoved whether he — that is to say, his body — is worshipped by the good or tormented by the wicked; for he realizes that it is the one Brahman that manifests Itself through every thing. The impact of such an experience devastates the body and mind. Consciousness becomes blasted, as it were, with an excess of Light. In the Vedanta books it is said that after the experience of nirvikalpa samadhi the body drops off like a dry leaf. Only those who are born with a special mission for the world can return
   from this height to the valleys of normal life. They live and move in the world for the welfare of mankind. They are invested with a supreme spiritual power. A divine glory shines through them.
   --- TOTAPURI
  --
   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.
  --
   Totapuri asked the disciple to withdraw his mind from all objects of the relative world, including the gods and goddesses, and to concentrate on the Absolute. But the task was not easy even for Sri Ramakrishna. He found it impossible to take his mind beyond Kali, the Divine Mother of the Universe. "After the initiation", Sri Ramakrishna once said, describing the event, "Nangta began to teach me the various conclusions of the Advaita Vedanta and asked me to withdraw the mind completely from all objects and dive deep into the Atman. But in spite of all my attempts I could not altogether cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in taking the mind from all the objects of the world. But the radiant and too familiar figure of the Blissful Mother, the Embodiment of the essence of Pure Consciousness, appeared before me as a living reality. Her bewitching smile prevented me from passing into the Great Beyond. Again and again I tried, but She stood in my way every time. In despair I said to Nangta: 'It is hopeless. I cannot raise my mind to the unconditioned state and come face to face with Atman.' He grew excited and sharply said: 'What? You can't do it? But you have to.' He cast his eyes around. Finding a piece of glass he took it up and stuck it between my eyebrows. 'Concentrate the mind on this point!' he thundered. Then with stern determination I again sat to meditate. As soon as the gracious form of the Divine Mother appeared before me, I used my discrimination as a sword and with it clove Her in two. The last barrier fell. My spirit at once soared beyond the relative plane and I lost myself in samadhi."
   Sri Ramakrishna remained completely absorbed in samadhi for three days. "Is it really true?" Totapuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of strenuous practice to achieve? Great God! It is no thing short of a miracle!" With the help of Totapuri, Sri Ramakrishna's mind finally came down to the relative plane.
  --
   Sri Ramakrishna, on the other hand, though fully aware, like his guru, that the world is an illusory appearance, instead of slighting maya, like an orthodox monist, acknowledged its power in the relative life. He was all love and reverence for maya, perceiving in it a mysterious and majestic expression of Divinity. To him maya itself was God, for every thing was God. It was one of the faces of Brahman. What he had realized on the heights of the transcendental plane, he also found here below, everywhere about him, under the mysterious garb of names and forms. And this garb was a perfectly transparent sheath, through which he recognized the glory of the Divine Immanence. Maya, the mighty weaver of the garb, is none other than Kali, the Divine Mother. She is the primordial Divine Energy, Sakti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vedanta, and with the Atman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa samadhi are under Her jurisdiction as long as they still live on the relative plane.
   Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two powers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up wonderful forms in the blue autumn heaven.
   The Divine Mother asked Sri Ramakrishna not to be lost in the featureless Absolute but to remain, in bhavamukha, on the threshold of relative consciousness, the border line between the Absolute and the Relative. He was to keep himself at the "sixth centre" of Tantra, from which he could see not only the glory of the seventh, but also the divine manifestations of the Kundalini in the lower centres. He gently oscillated back and forth across the dividing line. Ecstatic devotion to the Divine Mother alternated with serene absorption in the Ocean of Absolute Unity. He thus bridged the gulf between the Personal and the Impersonal, the immanent and the transcendent aspects of Reality. this is a unique experience in the recorded spiritual history of the world.
   --- TOTAPURI'S LESSON
  --
   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 every thing; She is every thing. 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 every thing 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.
  --
   "When I think of the Supreme Being as inactive — neither creating nor preserving nor destroying —, I call Him Brahman or Purusha, the Impersonal God. When I think of Him as active — creating, preserving, and destroying —, I call Him Sakti or Maya or Prakriti, the Personal God. But the distinction between them does not mean a difference. The Personal and the Impersonal are the same thing, like milk and its whiteness, the diamond and its lustre, the snake and its wriggling motion. It is impossible to conceive of the one without the other. The Divine Mother and Brahman are one."
   After the departure of Totapuri, Sri Ramakrishna remained for six months in a state of absolute identity with Brahman. "For six months at a stretch", he said, "I remained in that state from which ordinary men can never return; generally the body falls off, after three weeks, like a sere leaf. I was not conscious of day and night. Flies would enter my mouth and nostrils just as they do a dead body's, but I did not feel them. My hair became matted with dust."
  --
   "Sri Ramakrishna had not read books, yet he possessed an encyclopedic knowledge of religions and religious philosophies. this he acquired from his contacts with innumerable holy men and scholars. He had a unique power of assimilation; through meditation he made this knowledge a part of his being. Once, when he was asked by a disciple about the source of his seemingly inexhaustible knowledge, he replied; "I have not read; but I have heard the learned. I have made a garland of their knowledge, wearing it round my neck, and I have given it as an offering at the feet of the Mother."
   Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
  --
   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."
  --
   The party entered holy Benares by boat along the Ganges. When Sri Ramakrishna's eyes fell on this city of Siva, where had accumulated for ages the devotion and piety of countless worshippers, he saw it to be made of gold, as the scriptures declare. He was visibly moved. During his stay in the city he treated every particle of its earth with utmost respect. At the Manikarnika Ghat, the great cremation ground of the city, he actually saw Siva, with ash-covered body and tawny matted hair, serenely approaching each funeral pyre and brea thing into the ears of the corpses the mantra of liberation; and then the Divine Mother removing from the dead their bonds. Thus he realized the significance of the scriptural statement that anyone dying in Benares attains salvation through the grace of Siva. He paid a visit to Trailanga Swami, the celebrated monk, whom he later declared to be a real paramahamsa, a veritable image of Siva.
   Sri Ramakrishna visited Allahabad, at the confluence of the Ganges and the Jamuna, and then proceeded to Vrindavan and Mathura, hallowed by the legends, songs, and dramas about Krishna and the gopis. Here he had numerous visions and his heart overflowed with divine emotion. He wept and said: "O Krishna! Every thing here is as it was in the olden days. You alone are absent." He visited the great woman saint, Gangamayi, regarded by Vaishnava devotees as the reincarnation of an intimate attendant of Radha. She was sixty years old and had frequent trances. She spoke of Sri Ramakrishna as an incarnation of Radha. With great difficulty he was persuaded to leave her.
  --
   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 1870 the Master went on a pilgrimage to Nadia, the birth-place of Sri Chaitanya. As the boat by which he travelled approached the sand-bank close to Nadia, Sri Ramakrishna had a vision of the "two brothers", Sri Chaitanya and his companion Nityananda, "bright as molten gold" and with haloes, rushing to greet him with uplifted hands. "There they come! There they come!" he cried. They entered his body and he went into a deep trance.
  --
   The Master took up the duty of instructing his young wife, and this included every thing 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 contemplation, 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."
   By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By this unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
   --- THE "EGO" OF THE MASTER
   In the nirvikalpa samadhi Sri Ramakrishna had 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 every thing 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."
   --- SUMMARY OF THE MASTER'S SPIRITUAL EXPERIENCES
  --
   third, he came to foresee the time of his death. His words with respect to this matter were literally fulfilled.
   About spirituality in general the following were his conclusions: First, he was firmly convinced that all religions are true, that every doctrinal system represents a path to God. He had followed all the main paths and all had led him to the same goal. He was the first religious prophet recorded in history to preach the harmony of religions.
  --
   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.
   Fourth, his spiritual insight told him that those who were having their last birth on the mortal plane of existence and those who had sincerely called on the Lord even once in their lives must come to him.
   During this period Sri Ramakrishna suffered several bereavements. The first was the death of a nephew named Akshay. After the young man's death Sri Ramakrishna said: "Akshay died before my very eyes. But it did not affect me in the least. I stood by and watched a man die. It was like a sword being drawn from its scabbard. I enjoyed the scene, and laughed and sang and danced over it. They removed the body and cremated it. But the next day as I stood there (pointing to the southeast verandah of his room), I felt a racking pain for the loss of Akshay, as if somebody were squeezing my heart like a wet towel. I wondered at it and thought that the Mother was teaching me a lesson. I was not much concerned even with my own body — much less with a relative. But if such was my pain at the loss of a nephew, how much more must be the grief of the householders at the loss of their near and dear ones!" In 1871 Mathur died, and some five years later Sambhu Mallick — who, after Mathur's passing away, had taken care of the Master's comfort. In 1873 died his elder brother Rameswar, and in 1876, his beloved mother. These bereavements left their imprint on the tender human heart of Sri Ramakrishna, albeit he had realized the immortality of the soul and the illusoriness of birth and death.
   In March 1875, about a year before the death of his mother, the Master met Keshab Chandra Sen. The meeting was a momentous event for both Sri Ramakrishna and Keshab. Here the Master for the first time came into actual, contact with a worthy representative of modern India.
  --
   In 1878 a schism divided Keshab's Samaj. Some of his influential followers accused him of infringing the Brahmo principles by marrying his daughter to a wealthy man before she had attained the marriageable age approved by the Samaj. this group seceded and established the Sadharan Brahmo Samaj, Keshab remaining the leader of the Navavidhan. Keshab now began to be drawn more and more toward the Christ ideal, though under the influence of Sri Ramakrishna his devotion to the Divine Mother also deepened. His mental oscillation between Christ and the Divine Mother of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, scoffed at Hindu rituals, and preached a crusade against image worship. Influenced by Western culture, it declared the supremacy of reason, advocated the ideals of the French Revolution, abolished the caste-system among its own members, stood for the emancipation of women, agitated for the abolition of early marriage, sanctioned the remarriage of widows, and encouraged various educational and social-reform movements. The immediate effect of the Brahmo movement in Bengal was the checking of the proselytizing activities of the Christian missionaries. It also raised Indian culture in the estimation of its English masters. But it was an intellectual and eclectic religious ferment born of the necessity of the time. Unlike Hinduism, it was not founded on the deep inner experiences of sages and prophets. Its influence was confined to a comparatively few educated men and women of the country, and the vast masses of the Hindus remained outside it. It sounded monotonously only one of the notes in the rich gamut of the Eternal Religion of the Hindus.
   --- ARYA SAMAJ
   The other movement playing an important part in the nineteenth-century religious revival of India was the Arya Samaj. The Brahmo Samaj, essentially a movement of compromise with European culture, tacitly admitted the superiority of the West. But the founder of the Arya Samaj was a ' pugnacious Hindu sannyasi who accepted the challenge of Islam and Christianity and was resolved to combat all foreign influence in India. Swami Dayananda (1824-1883) launched this movement in Bombay in 1875, and soon its influence was felt throughout western India. The Swami was a great scholar of the Vedas, which he explained as being strictly monotheistic. He preached against the worship of images and re-established the ancient Vedic sacrificial rites. According to him the Vedas were the ultimate authority on religion, and he accepted every word of them as literally true. The Arya Samaj became a bulwark against the encroachments of Islam and Christianity, and its orthodox flavour appealed to many Hindu minds. It also assumed leadership in many movements of social reform. The caste-system became a target of its attack. Women it liberated from many of their social disabilities. The cause of education received from it a great impetus. It started agitation against early marriage and advocated the remarriage of Hindu widows. Its influence was strongest in the Punjab, the battle-ground of the Hindu and Islamic cultures. A new fighting attitude was introduced into the slumbering Hindu society. Unlike the Brahmo Samaj, the influence of the Arya Samaj was not confined to the intellectuals. It was a force that spread to the masses. It was a dogmatic movement intolerant of those who disagreed with its views, and it emphasized only one way, the Arya Samaj way, to the realization of Truth. Sri Ramakrishna met Swami Dayananda when the latter visited Bengal.
   --- KESHAB CHANDRA SEN
  --
   Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kali and forthwith went into samadhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brahmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.
   Keshab's sincerity was enough for Sri Ramakrishna. Henceforth the two saw each other 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.
  --
   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 any thing 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."
   Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured language and also his austere attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly Review": "What is there in common between him and me? I, a Europeanized, civilized, self-centred, semi-sceptical, so-called educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. . . . So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Puranas."
   The Brahmo leaders received much inspiration from their contact with Sri Ramakrishna. It broadened their religious views and kindled in their hearts the yearning for God-realization; it made them understand and appreciate the rituals and symbols of Hindu religion, convinced them of the manifestation of God in diverse forms, and deepened their thoughts about the harmony of religions. The Master, too, was impressed by the sincerity of many of the Brahmo devotees. He told them about his own realizations and explained to them the essence of his teachings, such as the necessity of renunciation, sincerity in the pursuit of one's own course of discipline, faith in God, the performance of one's duties without thought of results, and discrimination between the Real and the unreal.
   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.
   Sri Ramakrishna never taught his disciples to hate any woman, or womankind in general. this can be seen clearly by going through all his teachings under this head and judging them collectively. The Master looked on all women as so many images of the Divine Mother of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very profound spiritual disciplines of Tantra. His wife, known and revered as the Holy Mother, was his constant companion and first disciple. At the end of his spiritual practice he literally worshipped his wife as the embodiment of the Goddess Kali, the Divine Mother. After his passing away the Holy Mother became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.
   --- THE MASTER'S YEARNING FOR HIS OWN DEVOTEES
   Contact with the Brahmos 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 ku thi in the garden and, wri thing 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
  --
   To those who became his intimate disciples the Master was a friend, companion, and playmate. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriated with pure joy in his company that they would have no time to ask themselves whether he was an Incarnation, a perfect soul, or a yogi. His very presence was a great teaching; words were superfluous. In later years his disciples remarked that while they were with him they would regard him as a comrade, but afterwards would tremble to think of their frivolities in the presence of such a great person. They had convincing proof that the Master could, by his mere wish, kindle in their hearts the love of God and give them His vision.
   Through all this fun and frolic, this merriment and frivolity, he always kept before them the shining ideal of God-Consciousness and the path of renunciation. He prescribed ascents steep or graded according to the powers of the climber. He permitted no compromise with the basic principles of purity. An aspirant had to keep his body, mind, senses, and soul unspotted; had to have a sincere love for God and an ever mounting spirit of yearning. The rest would be done by the Mother.
   His disciples were of two kinds: the householders, and the young men, some of whom were later to become monks. There was also a small group of women devotees.
  --
   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
   Harish, a young man in affluent circumstances, renounced his family and took shelter with the Master, who loved him for his sincerity, singleness of purpose, and quiet nature. He spent his leisure time in prayer and meditation, turning a deaf ear to the entreaties and threats of his relatives. Referring to his undisturbed peace of mind, the Master would say: "Real men are dead to the world though living. Look at Harish. He is an example." When one day the Master asked him to be a little kind to his wife, Harish said: "You must excuse me on this point. this is not the place to show kindness. If I try to be sympathetic to her, there is a possibility of my forgetting the ideal and becoming entangled in the world."
   --- BHAVANATH
  --
   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.
   Mahendranath Gupta, better known as "M.", arrived at Dakshineswar in March 1882. He belonged to the Brahmo Samaj and was headmaster of the Vidyasagar High School at Syambazar, Calcutta. At the very first sight the Master recognized him as one of his "marked" disciples. Mahendra recorded in his diary Sri Ramakrishna's conversations with his devotees. These are the first directly recorded words, in the spiritual history of the world, of a man recognized as belonging in the class of Buddha and Christ. The present volume is a translation of this diary. Mahendra was instrumental, through his personal contacts, in spreading the Master's message among many young and aspiring souls.
   --- NAG MAHASHAY
   Durgacharan Nag, also known as Nag Mahashay, was the ideal householder among the lay disciples of Sri Ramakrishna. He was the embodiment of the Master's ideal of life in the world, unstained by worldliness. In spite of his intense desire to become a sannyasi, Sri Ramakrishna asked him to live in the world in the spirit of a monk, and the disciple truly carried out this injunction. He was born of a poor family and even during his boyhood often sacrificed every thing to lessen the sufferings of the needy. He had married at an early age and after his wife's death had married a second time to obey his father's command. But he once said to his wife: "Love on the physical level never lasts. He is indeed blessed who can give his love to God with his whole heart. Even a little attachment to the body endures for several births. So do not be attached to this cage of bone and flesh. Take shelter at the feet of the Mother and think of Her alone. Thus your life here and hereafter will be ennobled." The Master spoke of him as a "blazing light". He received every word of Sri Ramakrishna in dead earnest. One day he heard the Master saying that it was difficult for doctors, lawyers, and brokers to make much progress in spirituality. Of doctors he said, "If the mind clings to the tiny drops of medicine, how can it conceive of the Infinite?" That was the end of Durgacharan's medical practice and he threw his chest of medicines into the Ganges. Sri Ramakrishna assured him that he would not lack simple food and clo thing. He bade him serve holy men. On being asked where he would find real holy men, the Master said that the sadhus themselves would seek his company. No sannyasi could have lived a more austere life than Durgacharan.
   --- GIRISH GHOSH
   Girish Chandra Ghosh was a born rebel against God, a sceptic, a Bohemian, a drunkard. He was the greatest Bengali dramatist of his time, the father of the modem Bengali stage. Like other young men he had imbibed all the vices of the West. He had plunged into a life of dissipation and had become convinced that religion was only a fraud. Materialistic philosophy he justified as enabling one to get at least a little fun out of life. But a series of reverses shocked him and he became eager to solve the riddle of life. He had heard people say that in spiritual life the help of a guru was imperative and that the guru was to be regarded as God Himself. But Girish was too well acquainted with human nature to see perfection in a man. His first meeting with Sri Ramakrishna did not impress him at all. He returned home feeling as if he had seen a freak at a circus; for the Master, in a semi-conscious mood, had inquired whether it was evening, though the lamps were burning in the room. But their paths often crossed, and Girish could not avoid further encounters. The Master attended a performance in Girish's Star Theatre. On this occasion, too, Girish found no thing impressive about him. One day, however, Girish happened to see the Master dancing and singing with the devotees. He felt the contagion and wanted to join them, but restrained himself for fear of ridicule. Another day Sri Ramakrishna was about to give him spiritual instruction, when Girish said: "I don't want to listen to instructions. I have myself written many instructions. They are of no use to me. Please help me in a more tangible way If you can." this pleased the Master and he asked Girish to cultivate faith.
   As time passed, Girish began to learn that the guru is the one who silently unfolds the disciple's inner life. He became a steadfast devotee of the Master. He often loaded the Master with insults, drank in his presence, and took liberties which astounded the other devotees. But the Master knew that at heart Girish was tender, faithful, and sincere. He would not allow Girish to give up the theatre. And when a devotee asked him to tell Girish to give up drinking, he sternly replied: "That is none of your business. He who has taken charge of him will look after him. Girish is a devotee of heroic type. I tell you, drinking will not affect him." The Master knew that mere words could not induce a man to break deep-rooted habits, but that the silent influence of love worked miracles. Therefore he never asked him to give up alcohol, with the result that Girish himself eventually broke the habit. Sri Ramakrishna had strengthened Girish's resolution by allowing him to feel that he was absolutely free.
   One day Girish felt depressed because he was unable to submit to any routine of spiritual discipline. In an exalted mood the Master said to him: "All right, give me your power of attorney. Henceforth I assume responsibility for you. You need not do any thing." Girish heaved a sigh of relief. He felt happy to think that Sri Ramakrishna had assumed his spiritual responsibilities. But poor Girish could not then realize that He also, on his part, had to give up his freedom and make of himself a puppet in Sri Ramakrishna's hands. The Master began to discipline him according to this new attitude. One day Girish said about a trifling matter, "Yes, I shall do this." "No, no!" the Master corrected him. "You must not speak in that egotistic manner. You should say, 'God willing, I shall do it.'" Girish understood. Thenceforth he tried to give up all idea of personal responsibility and surrender himself to the Divine Will. His mind began to dwell constantly on Sri Ramakrishna. this unconscious meditation in time chastened his turbulent spirit.
   The householder devotees generally visited Sri Ramakrishna on Sunday afternoons and other holidays. Thus a brotherhood was gradually formed, and the Master encouraged their fraternal feeling. Now and then he would accept an invitation to a devotee's home, where other devotees would also be invited. Kirtan would be arranged and they would spend hours in dance and devotional music. The Master would go into trances or open his heart in religious discourses and in the narration of his own spiritual experiences. Many people who could not go to Dakshineswar participated in these meetings and felt blessed. Such an occasion would be concluded with a sumptuous feast.
  --
   Purna was a lad of thirteen, whom Sri Ramakrishna described as an Isvarakoti, a soul born with special spiritual qualities. The Master said that Purna was the last of the group of brilliant devotees who, as he once had seen in a trance, would come to him for spiritual illumination. Purna said to Sri Ramakrishna during their second meeting, "You are God Himself incarnated in flesh and blood." Such words coming from a mere youngster proved of what stuff the boy was made.
   --- MAHIMACHARAN AND PRATAP HAZRA
  --
   The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light wi thin, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy no thing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
   --- MONASTIC DISCIPLES
  --
   Even before Rakhal's coming to Dakshineswar, the Master had had visions of him as his spiritual son and as a playmate of Krishna at Vrindavan. Rakhal was born of wealthy parents. During his childhood he developed wonderful spiritual traits and used to play at worshipping gods and goddesses. In his teens he was married to a sister of Manomohan Mitra, from whom he first heard of the Master. His father objected to his association with Sri Ramakrishna but afterwards was reassured to find that many celebrated people were visitors at Dakshineswar. The relationship between the Master and this beloved disciple was that of mother and child. Sri Ramakrishna allowed Rakhal many liberties denied to others. But he would not hesitate to chastise the boy for improper actions. At one time Rakhal felt a childlike jealousy because he found that other boys were receiving the Master's affection. He soon got over it and realized his guru as the Guru of the whole universe. The Master was worried to hear of his marriage, but was relieved to find that his wife was a spiritual soul who would not be a hindrance to his progress.
   --- THE ELDER GOPAL
  --
   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?"
   When they returned to the room and Narendra heard the Master speaking to others, he was surprised to find in his words an inner logic, a striking sincerity, and a convincing proof of his spiritual nature. In answer to Narendra's question, "Sir, have you seen God?" the Master said: "Yes, I have seen God. I have seen Him more tangibly than I see you. I have talked to Him more intimately than I am talking to you." Continuing, the Master said: "But, my child, who wants to see God? People shed jugs of tears for money, wife, and children. But if they would weep for God for only one day they would surely see Him." Narendra was amazed. These words he could not doubt. this was the first time he had ever heard a man saying that he had seen God. But he could not reconcile these words of the Master with the scene that had taken place on the verandah only a few minutes before. He concluded that Sri Ramakrishna was a monomaniac, and returned home rather puzzled in mind.
   During his second visit, about a month later, suddenly, at the touch of the Master, Narendra felt overwhelmed and saw the walls of the room and every thing around him whirling and vanishing. "What are you doing to me?" he cried in terror. "I have my father and mother at home." He saw his own ego and the whole universe almost swallowed in a nameless void. With a laugh the Master easily restored him. Narendra thought he might have been hypnotized, but he could not understand how a monomaniac could cast a spell over the mind of a strong person like himself. He returned home more confused than ever, resolved to be henceforth on his guard before this strange man.
   But during his third visit Narendra fared no better. this time, at the Master's touch, he lost consciousness entirely. While he was still in that state, Sri Ramakrishna questioned him concerning his spiritual antecedents and whereabouts, his mission in this world, and the duration of his mortal life. The answers confirmed what the Master himself had known and inferred. Among other things, he came to know that Narendra was a sage who had already attained perfection, and that the day he learnt his real nature he would give up his body in yoga, by an act of will.
   A few more meetings completely removed from Narendra's mind the last traces of the notion that Sri Ramakrishna might be a monomaniac or wily hypnotist. His integrity, purity, renunciation, and unselfishness were beyond question. But Narendra could not accept a man, an imperfect mortal, as his guru. As a member of the Brahmo Samaj, he could not believe that a human intermediary was necessary between man and God. Moreover, he openly laughed at Sri Ramakrishna's visions as hallucinations. Yet in the secret chamber of his heart he bore a great love for the Master.
  --
   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! No thing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that every thing 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 contempt.
   Narendra began to talk of his doubt of the very existence of God. His friends thought he had become an atheist, and piously circulated gossip adducing unmentionable motives for his unbelief. His moral character was maligned. Even some of the Master's disciples partly believed the gossip, and Narendra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was distressed to think that Sri Ramakrishna, too, might believe these false reports. His pride revolted. He said to himself: "What does it matter? If a man's good name rests on such slender foundations, I don't care." But later on he was amazed to learn that the Master had never lost faith in him. To a disciple who complained about Narendra's degradation, Sri Ramakrishna replied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."
   The moment came when Narendra's distress reached its climax. He had gone the whole day without food. As he was returning home in the evening he could hardly lift his tired limbs. He sat down in front of a house in sheer exhaustion, too weak even to think. His mind began to wander. Then, suddenly, a divine power lifted the veil over his soul. He found the solution of the problem of the coexistence of divine justice and misery, the presence of suffering in the creation of a blissful Providence. He felt bodily refreshed, his soul was bathed in peace, and he slept serenely.
   Narendra now realized that he had a spiritual mission to fulfil. He resolved to renounce the world, as his grandfather had renounced it, and he came to Sri Ramakrishna for his blessing. But even before he had opened his mouth, the Master knew what was in his mind and wept bitterly at the thought of separation. "I know you cannot lead a worldly life," he said, "but for my sake live in the world as long as I live."
   One day, soon after, 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 clo thing.
   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.
   --- TARAK
  --
   Baburam Ghosh came to Dakshineswar accompanied by Rakhal, his classmate. The Master, as was often his custom, examined the boy's physiognomy and was satisfied about his latent spirituality. At the age of eight Baburam had thought of leading a life of renunciation, in the company of a monk, in a hut shut out from the public view by a thick wall of trees. The very sight of the Panchavati awakened in his heart that dream of boyhood. Baburam was tender in body and soul. The Master used to say that he was pure to his very bones. One day Hazra in his usual mischievous fashion advised Baburam and some of the other young boys to ask Sri Ramakrishna for some spiritual powers and not waste their life in mere gaiety and merriment. The Master, scenting mischief, called Baburam to his side and said: "What can you ask of me? Isn't every thing that I have already yours? Yes, every thing I have earned in the shape of realizations is for the sake of you all. So get rid of the idea of begging, which alienates by creating a distance. Rather realize your kinship with me and gain the key to all the treasures.
   --- NIRANJAN
   Nitya Niranjan Sen was a disciple of heroic type. He came to the Master when he was eighteen years old. He was a medium for a group of spiritualists. During his first visit the Master said to him: "My boy, if you think always of ghosts you will become a ghost, and if you think of God you will become God. Now, which do you 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
  --
   Sri Ramakrishna employed a ruse to bring Jogindra to him. As soon as the disciple entered the room, the Master rushed forward to meet the young man. Catching hold of the disciple's hand, he said: "What if you have married? Haven't I too married? What is there to be afraid of in that?" Touching his own chest he said: "If this [meaning himself] is propitious, then even a hundred thousand marriages cannot injure you. If you desire to lead a householder's life, then bring your wife here one day, and I shall see that she becomes a real companion in your spiritual progress. But if you want to lead a monastic life, then I shall eat up your attachment to the world." Jogin was dumbfounded at these words. He received new strength, and his spirit of renunciation was re-established.
   --- SASHI AND SARAT
   Sashi and Sarat were two cousins who came from a pious brahmin family of Calcutta. At an early age they had joined the Brahmo Samaj and had come under the influence of Keshab Sen. The Master said to them at their first meeting: "If bricks and tiles are burnt after the trade-mark has been stamped on them, they retain the mark for ever. Similarly, man should be stamped with God before entering the world. Then he will not become attached to worldliness." Fully aware of the future course of their life, he asked them not to marry. The Master asked Sashi whether he believed in God with form or in God without form. Sashi replied that he was not even sure about the existence of God; so he could not speak one way or the other. this frank answer very much pleased the Master.
   Sarat's soul longed for the all-embracing realization of the Godhead. When the Master inquired whether there was any particular form of God he wished to see, the boy replied that he would like to see God in all the living beings of the world. "But", the Master demurred, "that is the last word in realization. One cannot have it at the very outset." Sarat stated calmly: "I won't be satisfied with any thing short of that. I shall trudge on along the path till I attain that blessed state." Sri Ramakrishna was very much pleased.
  --
   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, ba thing 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 some thing 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.
   She spent about two months in uninterrupted communion with God, the Baby Gopala never leaving her for a moment. Then the intensity of her vision was lessened; had it not been, her body would have perished. The Master spoke highly of her exalted spiritual condition and said that such vision of God was a rare thing for ordinary mortals. The fun-loving Master one day confronted the critical Narendranath with this simple-minded woman. No two could have presented a more striking contrast. The Master knew of Narendra's lofty contempt for all visions, and he asked the old lady to narrate her experiences to Narendra. With great hesitation she told him her story. Now and then she interrupted her maternal chatter to ask Narendra: "My son, I am a poor ignorant woman. I don't understand any thing. You are so learned. Now tell me if these visions of Gopala are true." As Narendra listened to the story he was profoundly moved. He said, "Yes, mother, they are quite true." Behind his cynicism Narendra, too, possessed a heart full of love and tenderness.
   --- THE MARCH OF EVENTS
   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.
  --
   One day, in January 1884, the Master was going toward the pine-grove when he went into a trance. He was alone. There was no one to support him or guide his footsteps. He fell to the ground and dislocated a bone in his left arm. this accident had a significant influence on his mind, the natural inclination of which was to soar above the consciousness of the body. The acute pain in the arm forced his mind to dwell on the body and on the world outside. But he saw even in this a divine purpose; for, with his mind compelled to dwell on the physical plane, he realized more than ever that he was an instrument in the hand of the Divine Mother, who had a mission to fulfil through his human body and mind. He also distinctly found that in the phenomenal world God manifests Himself, in an inscrutable way, through diverse human beings, both good and evil. Thus he would speak of God in the guise of the wicked, God in the guise of the pious. God in the guise of the hypocrite, God in the guise of the lewd. He began to take a special delight in watching the divine play in the relative world. Sometimes the sweet human relationship with God would appear to him more appealing than the all-effacing Knowledge of Brahman. Many a time he would pray: "Mother, don't make me unconscious through the Knowledge of Brahman. Don't give me Brahmajnana, Mother. Am I not Your child, and naturally timid? I must have my Mother. A million salutations to the Knowledge of Brahman! Give it to those who want it." Again he prayed: "O Mother let me remain in contact with men! Don't make me a dried-up ascetic. I want to enjoy Your sport in the world." He was able to taste this very rich divine experience and enjoy the love of God and the company of His devotees because his mind, on account of the injury to his arm, was forced to come down to the consciousness of the body. Again, he would make fun of people who proclaimed him as a Divine Incarnation, by pointing to his broken arm. He would say, "Have you ever heard of God breaking His arm?" It took the arm about five months to heal.
   --- BEGINNING OF HIS ILLNESS
   In April 1885 the Master's throat became inflamed. Prolonged conversation or absorption in samadhi, making the blood flow into the throat, would aggravate the pain. Yet when the annual Vaishnava festival was celebrated at Panihati, Sri Ramakrishna attended it against the doctor's advice. With a group of disciples he spent himself in music, dance, and ecstasy. The illness took a turn for the worse and was diagnosed as "clergyman's sore throat". The patient was cautioned against conversation and ecstasies. Though he followed the physician's directions regarding medicine and diet, he could neither control his trances nor withhold from seekers the solace of his advice. Sometimes, like a sulky child, he would complain to the Mother about the crowds, who gave him no rest day or night. He was overheard to say to Her; "Why do You bring here all these worthless people, who are like milk diluted with five times its own quantity of water? My eyes are almost destroyed with blowing the fire to dry up the water. My health is gone. It is beyond my strength. Do it Yourself, if You want it done. this (pointing to his own body) is but a perforated drum, and if you go on beating it day in and day out, how long will it last?"
   But his large heart never turned anyone away. He said, "Let me be condemned to be born over and over again, even in the form of a dog, if I can be of help to a single soul." And he bore the pain, singing cheerfully, "Let the body be preoccupied with illness, but, O mind, dwell for ever in God's Bliss!"
   One night he had a hemorrhage of the throat. The doctor now diagnosed the illness as cancer. Narendra was the first to break this heart-rending news to the disciples. Wi thin three days the Master was removed to Calcutta for better treatment. At Balaram's house he remained a week until a suitable place could be found at Syampukur, in the northern section of Calcutta. During this week he dedicated himself practically without respite to the instruction of those beloved devotees who had been unable to visit him oftener at Dakshineswar. Discourses incessantly flowed from his tongue, and he often went into samadhi. Dr. Mahendra Sarkar, the celebrated homeopath of Calcutta, was invited to undertake his treatment.
   --- SYAMPUKUR
  --
   At Syampukur the devotees led an intense life. Their attendance on the Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great power of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Narendra, refused to ascribe a
   supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
   In spite of the physician's efforts and the prayers and nursing of the devotees, the illness rapidly progressed. The pain sometimes appeared to be unbearable. The Master lived only on liquid food, and his frail body was becoming a mere skeleton. Yet his face always radiated joy, and he continued to welcome the visitors pouring in to receive his blessing. When certain zealous devotees tried to keep the visitors away, they were told by Girish, "You cannot succeed in it; he has been born for this very purpose — to sacrifice himself for the redemption of others."
   The more the body was devastated by illness, the more it became the habitation of the Divine Spirit. Through its transparency the gods and goddesses began to shine with ever increasing luminosity. On the day of the Kali Puja the devotees clearly saw in him the manifestation of the Divine Mother.
   It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up the situation. He found out that some of these external manifestations were being carefully practised at home, while some were the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly exposed the devotees who were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.
   --- LAST DAYS AT COSSIPORE
   When Sri Ramakrishna's illness showed signs of aggravation, the devotees, following the advice of Dr. Sarkar, rented a spacious garden house at Cossipore, in the northern suburbs of Calcutta. The Master was removed to this place on December 11, 1885.
   It was at Cossipore that the curtain fell on the varied activities of the Master's life on the physical plane. His soul lingered in the body eight months more. It was the period of his great Passion, a constant crucifixion of the body and the triumphant revelation of the Soul. Here one sees the humanity and divinity of the Master passing and repassing across a thin border line. Every minute of those eight months was suffused with touching tenderness of heart and breath-taking elevation of spirit. Every word he uttered was full of pathos and sublimity.
   It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of the Master: Narendra, Rakhal, Baburam, Niranjan, Jogin, Latu, Tarak, the-elder Gopal, Kali, Sashi, Sarat, and the younger Gopal. Sarada, Harish, Hari, Gangadhar, and Tulasi visited the Master from time to time and practised sadhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their
  --
   Pundit Shashadhar one day suggested to the Master that the latter could remove the illness by concentrating his mind on the throat, the scriptures having declared that yogis had power to cure themselves in that way. The Master rebuked the pundit. "For a scholar like you to make such a proposal!" he said. "How can I withdraw the mind from the Lotus Feet of God and turn it to this worthless cage of flesh and blood?" "For our sake at least", begged Narendra and the other disciples. "But", replied Sri Ramakrishna, do you think I enjoy this suffering? I wish to recover, but that depends on the Mother."
   NARENDRA: "Then please pray to Her. She must listen to you."
  --
   A few hours later the Master said to Narendra: "I said to Her: 'Mother, I cannot swallow food because of my pain. Make it possible for me to eat a little.' She pointed you all out to me and said: 'What? You are eating enough through all these mouths. Isn't that so?' I was ashamed and could not utter another word." this dashed all the hopes of the devotees for the Master's recovery.
   "I shall make the whole thing public before I go", the Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt wi thin their bodies the rush of spiritual power.
   Narendra, consumed with a terrific fever for realization, complained to the Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Narendra begged for samadhi, so that he might altogether forget the world for three or four days at a time. "You are a fool", the Master rebuked him. "There is a state even higher than that. Isn't it you who sing, 'All that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."
  --
   Sri Ramakrishna was sinking day by day. His diet was reduced to a minimum and he found it almost impossible to swallow. He whispered to M.: "I am bearing all this cheerfully, for otherwise you would be weeping. If you all say that it is better that the body should go rather than suffer this torture, I am willing." The next morning he said to his depressed disciples seated near the bed: "Do you know what I see? I see that God alone has become every thing. Men and animals are only frameworks covered with skin, and it is He who is moving through their heads and limbs. I see that it is God Himself who has become the block, the executioner, and the victim for the sacrifice.' He fainted with emotion. Regaining partial consciousness, he said: "Now I have no pain. I am very well." Looking at Latu he said: "There sits Latu resting his head on the palm of his hand. To me it is the Lord who is seated in that posture."
   The words were tender and touching. Like a mother he caressed Narendra and Rakhal, gently stroking their faces. He said in a half whisper to M., "Had this body been allowed to last a little longer, many more souls would have been illumined." He paused a moment and then said: "But Mother has ordained otherwise. She will take me away lest, finding me guileless and foolish, people should take advantage of me and persuade me to bestow on them the rare gifts of spirituality." A few minutes later he touched his chest and said: "Here are two beings. One is She and the other is Her devotee. It is the latter who broke his arm, and it is he again who is now ill. Do you understand me?" After a pause he added: "Alas! To whom shall I tell all this? Who will understand me?" "Pain", he consoled them again, 'is unavoidable as long as there is a body. The Lord takes on the body for the sake of His devotees."
   Yet one is not sure whether the Master's soul actually was tortured by this agonizing disease. At least during his moments of spiritual exaltation — which became almost constant during the closing days of his life on earth — he lost all consciousness of the body, of illness and suffering. One of his attendants (Latu, later known as Swami Adbhutananda.) said later on: "While Sri Ramakrishna lay sick he never actually suffered pain. He would often say: 'O mind! Forget the body, forget the sickness, and remain merged in Bliss.' No, he did not really suffer. At times he would be in a state when the thrill of joy was clearly manifested in his body. Even when he could not speak he would let us know in some way that there was no suffering, and this fact was clearly evident to all who watched him. People who did not understand him thought that his suffering was very great. What spiritual joy he transmitted to us at that time! Could such a thing have been possible if he had 'been suffering physically? It was during this period that he taught us again these truths: 'Brahman is always unattached. The three gunas are in It, but It is unaffected by them, just as the wind carries odour yet remains odourless.' 'Brahman is Infinite Being, Infinite Wisdom, Infinite Bliss. In It there exist no delusion, no misery, no disease, no death, no growth, no decay.' 'The Transcendental Being and the being wi thin are one and the same. There is one indivisible Absolute Existence.'"
   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.
  --
   After another long period Narendra regained full consciousness. Bathed in peace, he went to the Master, who said: "Now the Mother has shown you every thing. But this revelation will remain under lock and key, and I shall keep the key. When you have accomplished the Mother's work you will find the treasure again."
   Some days later, Narendra being alone with the Master, Sri Ramakrishna looked at him and went into samadhi. Narendra felt the penetration of a subtle force and lost all outer consciousness. Regaining presently the normal mood, he found the Master weeping.
   Sri Ramakrishna said to him: "Today I have given you my all and I am now only a poor fakir, possessing no thing. By this power you will do immense good in the world, and not until it is accomplished will you return." Henceforth the Master lived in the disciple.
   Doubt, however, dies hard. After one or two days Narendra said to himself, "If in the midst of this racking physical pain he declares his Godhead, then only shall I accept him as an Incarnation of God." He was alone by the bedside of the Master. It was a passing thought, but the Master smiled. Gathering his remaining strength, he distinctly said, "He who was Rama and Krishna is now, in this body, Ramakrishna — but not in your Vedantic sense." Narendra was stricken with shame.
   --- MAHASAMADHI

0.00 - Publishers Note C, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   His original writings in French have also been included here. We are grateful to the Government of India for a grant towards meeting the cost of publication of this volume.
   31 March 1974

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
     this book therefore consists of statements as nearly
     true as is possible to human language.
  --
     reference to the meaning of this title page, as explained
     above; partly because it is intensely amusing for
  --
    have so much material by Crowley himself about this
    book that we can do no better that quote some
  --
    to THE BOOK OF LIES. In this there are 93 chapters:
    we count as a chapter the two pages filled re-
  --
    It has become difficult for me to take this matter
    very seriously. Knowing what the secret actually is,
  --
     "It is interesting in this connection to recall how it
    came into my possession. It had occurred to me to
  --
               The third Triad
            Bearing: preparing.
  --
     this chapter, numbered 0, corresponds to the Negative,
    which is before Kether in the Qabalistic system.
  --
     this chapter begins by the letter O, followed by a mark of
    exclamation; its reference to the theogony of "Liber Legis" is
  --
    which is the ultimate nature of things.
                   NOTE
  --
     this is the negative Trinity; its three statements are, in an
    ultimate sense, identical. They harmonise Being, Becoming,
  --
    Yesod in the third Triad, and Malkuth in the Tenth Emanation.
     It will be noticed that this cosmogony is very complete; the
    manifestation even of God does not appear until Tiphareth; and
  --
     The shape of the figure I suggests the Phallus; this
    chapter is therefore called the Sabbath of the Goat, the
  --
    to in the previous chapter. It is explained that this triad
    lives in Night, the Night of Pan, which is mystically
    called N.O.X., and this O is identified with the O in
     this word. N is the Tarot symbol, Death; and the X
    or Cross is the sign of the Phallus. For a fuller com-
  --
    spiritual importance of this physical procession in
    line 5.
  --
       That Mine as thine be the Crown of the Kingdom,
         even now.
  --
    to Horus. Compare this with the version in Chapter 44.
    There are ten sections in this prayer, and, as the prayer
    is attributed to Horus, they are called four, as above
  --
     this may be compared with the Qabalistic doctrine
    of the Ten Sephiroth as an expression of Tetra-
  --
     It is now seen that this Hawk is not Solar, but
    Mercurial; hence the words, the Cry of the Hawk, the
  --
    weapons, and it must be remembered that this card is
    numbered 1, again connecting all these symbols with
  --
     the Many. this is the Love of These; creation-
     parturition is the Bliss of the One; coition-
  --
     Gimel is the High Priestess of the Tarot. this
    chapter gives the initiated feminine point of view; it is
  --
    between these two. this also explains the statement in
    Liber Legis I, 28-30.
  --
     this child shall be the heir of Fate the Father.
                   [18]
  --
    but breeds a masterpiece from it. this process is
    exhibited as one aspect of the Great Work. The last
  --
    adumbration of the most daring thesis in this book-
    Father and Son are not really two, but one; their unity
  --
    non-essential accretion of this quintessence.
     So far the chapter has followed the Sephiroth from
  --
    Each star contained a many thousand million things.
    Of these the reasoner took six, and, preening, said:
     this is the One and the All.
    These six the Adept harmonised, and said: this is the
     Heart of the One and the All.
  --
    Of all this did the Ipsissimus know No thing.
                   [22]
  --
     this chapter is presumably called Caviar because
    that substance is composed of many spheres.
  --
    universe. this folly is due to the pride of reason.
     The Adept concentrates the Microcosm in Tiphareth,
  --
    is totally unconscious of this process, or, it might be
    better to say, he recognises it as No thing, in that positive
  --
     this chapter gives a list of those special messengers
    of the Infinite who initiate periods. they are called
  --
     this I persisteth not, posteth not through genera-
     tions, changeth momently, finally is dead.
  --
    the bearer of the Holy Grail. All this should be studied
    in Liber 418, the 12th Aethyr.
  --
     this also must be destroyed before thou enterest
     into The Silence.
  --
     this chapter is called "The Branks", an even more
    powerful symbol, for it is the Scottish, and only known,
  --
    ecstasy, being the only thing worth saying; yet even this
    is to be regarded as a lapse.
  --
     this Reason and Law is the Bond of the Great Lie.
    Truth! Truth! Truth! crieth the Lord of the Abyss
  --
     this Abyss is also called "Hell", and "The Many".
     Its name is "Consciousness", and "The Universe",
  --
    of this chapter and its subject.
     It does, however, refer to the key of the Tarot called
  --
    extended Phallus. this chapter should be studied in
    the light of what is said in "Aha!" and in the Temple
  --
    but wi thin this is a secret unity which rejoices; this
    unit being far beyond any conception.
  --
    How infinite is the distance form this to That! Yet
     All is Here and Now. Nor is there any there or Then;
  --
     of these things.
    Holy, Holy, Holy are these Truths that I utter,
  --
    In this utterance of falsehood upon falsehood, whose
     contradictories are also false, it seems as if That
  --
    Blessed, unutterably blessed, is this last of the
     illusions; let me play the man, and thrust it from
  --
     Eleven is the great number of Magick, and this
    chapter indicates a supreme magical method; but it is
  --
     Pan is a generic name, including this whole system
    of its manifested side. Those which are above the Abyss
  --
    preceding exposition. this reflection is immediately
    contradicted, the author being a Master of the Temple.
  --
    of the Yoni. this again connects with the IO and OI
    of paragraph 1, and of course IO is the rapture-cry of
  --
     this chapter is perfectly clear to anyone who has
    studied the career of an Adept.
  --
    But this is a more serious piece of psychology. In one's
    advance towards a comprehension of the universe, one
  --
     this is the cause of most religious controversies.
    Paragraph 1, however, is Frater Perdurabo's formula-
  --
    tragic. Perception of this fact is the essence of comedy.
    "Household Gods" is an attempt to write pure comedy.
  --
    Mighty and erect is this Will of mine, this Pyramid
     of fire whose summit is lost in Heaven. Upon it
  --
    Mighty and erect is this {Phi-alpha-lambda-lambda-omicron-sigma}
                     of my Will. The
  --
    Mighty and marvellous is this Weakness, this
     Heaven which draweth me into Her Womb, this
     Dome which hideth, which absorbeth, Me.
     this is The Night wherein I am lost, the Love
     through which I am no longer I.
  --
     this chapter is quite clear, but one my remark in
    the last paragraph a reference to the nature of Samadhi.
  --
     this seems a comment on the previous chapter; the
    Stag-Beetle is a reference the Kheph-ra, the Egyptian
  --
    In this chapter death is regarded as a form of marriage.
    Modern Greek peasants, in many cases, cling to Pagan
  --
    Deity which they have cultivated during life. this is "a
    consummation devoutly to be wished" (Shakespeare).
  --
    In all the Universe this Swan alone is motionless; it
     seems to move, as the Sun seems to move; such
  --
    Against this Swan I shot an arrow; the white breast
     poured forth blood. Men smote me; then, per-
  --
     this Swan is Aum. The chapter is inspired by
    Frater P.'s memory of the wild swans he shot in the
  --
     (11) this chapter must be read in connection with
    Wagner's "Parsifal".
  --
     this is the Dew of Immortality.
    Let this go free, even as It will; thou art not its
     master, but the vehicle of It.
  --
     this is that which is written-Lurk!-in The Book
     of The Law.
  --
    in this way making the best of both worlds. this counsels
    a course of action hardly distinguishable from hypocrisy;
    but the distinction is obvious to any clear thinker,
    though not altogether so the Frater P.
  --
     this fable.
     The first paragraph is a corollary of Newton's First
  --
     The moral of this chapter is, therefore, and exposition
    of the last paragraph of Chapter 18.
  --
     this I know certainly, because they always treat me
     with profound respect. Thus they have flattered
  --
    Yet it is true; and they have this insight because
     they serve, and because they can have no personal
  --
    of this chapter.
                   [55]
  --
    meaning "Get out". this chapter describes the Great
    Work under the figure of a man ridding himself of all
  --
    for one that has started on this path.
     The word OUT is then analysed, and treated as a
  --
     this book would translate Beyond-Reason into the
     words of Reason.
  --
    The slaves of reason call this book Abuse-of-
     Language: they are right.
  --
     thine hands, locking the fingers, and cry {Iota-Alpha-Omega}.
    Advance to the East. Imagine strongly a Pentagram.
  --
     roar {Chi-Alpha-Omicron-C?}. Retire thine hand in the sign of Hoor
     pa kraat.
  --
     this Tortoise is sixfold, the Holy Hexagram.(15)
    These six and four are ten, 10, the One manifested
  --
    course his nature is fourfold. this Four is conceived
    of as the Dyad multiplied by the Dyad; falsehood con-
  --
    the universe by this law.
     The figure 10, like the work IO, again suggest
  --
    Pentagrams, emphasising this curse.
                   NOTE
  --
     all things to himself.
    Would he travel? He could fly through space more
  --
    And with all this he was but himself.
    Alas!
  --
     this chapter gives the reverse of the medal; it is the
    contrast to Chapter 15.
  --
     this now introduces the principal character of this
    book, Laylah, who is the ultimate feminine symbol, to
  --
     But in this chapter, little hint is given of any thing
    beyond physical love. It is called the Pole-Star, because
  --
     night, O my love; and there are no stars but thine
     eyes.
  --
    Let me be no more! Let me be thine; let me be
     Thou; let me be neither Thou nor I; let there be
  --
     this chapter is to read in connection with Chapter 8,
    and also with those previous chapters in which the
  --
     this sum in proportion, dream: waking: : waking:
     Samadhi is a favourite analogy with Frater P.,
  --
     So that IT does neither of these things. IT does
     THAT one thing which we must express by two
     things neither of which possesses any rational
     meaning.
  --
    All this is true and false; and it is true and false to
     say that it is true and false.
    Strain forth thine Intelligence, O man, O worthy
     one, O chosen of IT, to apprehend the discourse
  --
     this is, however, only one aspect of IT, which may
    perhaps be defined as the Ultimate Reality.
     IT is apparently a more exalted thing than THAT.
     this chapter should be compared with Chapter 11;
    that method of destroying the reason by formulating
  --
     this title is a mere reference to the metaphor of the
    last paragraph of the chapter.
  --
     this chapter should be read in conjunction with
    Chapters 8 and 30.
  --
     this Eagle is burnt up in the Great Fire; yet not a
     feather is scorched. this Eagle is swallowed up
     in the Great Sea; yet not a feather is wetted. so
  --
     this Masonic symbol is, however, identified by
    Frater P. with a bird, which is master of the four
  --
     this is the Comedy of Pan, that man should think
     he hunteth, while those hounds hunt him.
     this is the Tragedy of Man when facing Love and
     Death he turns to bay. He is no more hare, but
  --
     (18) this chapter was written to clarify {Chi-epsilon-psi-
                        iota-delta} of
  --
    perceived this truth, or rather the first half of it, comedy,
    at breakfast at "Au Chien qui Fume".
  --
     this chapter must be read in connection with
    Chapters 1, 3, 4, 8, 15, 16, 18, 24, 28, 29.
  --
    of paragraphs 1 and 2, it being evident from this
    statement that the female body becomes beautiful in so
  --
     this cannot be done at all unless one is capable of
    making Dhyana at least on any conceivable thing, at
    a second's notice; otherwise, the practice would only
  --
    In this the Signs shall be those of Set Triumphant
     and of Baphomet. Also shall Set appear in the
  --
     this chapter gives the real and perfect Ritual of the
    Hexagram.
  --
     In this chapter, the idea is given that all limitation
    and evil is an exceedingly rare accident; there can be
  --
     this is the mystery.
    Life!
  --
     this is the mystery.
    Tyle!
  --
     this chapter will be readily intelligible to E.A.
    Freemasons, and it cannot be explained to others.
  --
    It is thinkable that A is not-A; to reverse this is but
     to revert to the normal.
  --
     contents of this new consciousness; yet they are
     somehow vital. by use they become luminous.
  --
     this lifts the leaden-footed soul to the Experience
     of THAT of which Reason is the blasphemy.
  --
    to be the author, at the time of writing this book, which
    he did when he was far from any standard works of
  --
    in Chapters 11 and 31. this method, however, occurs
    throughout the book on numerous occasions, and even
  --
     this Law, Reason, Time, Space, all Limitation blinds
     us to the Truth.
  --
     thinkable things are similarly blinds for the Un thinkable
    Reality.
     Classing in this manner all things as illusions, the
    question arises as to the distinguishing between illusions;
  --
     this, and not criticism of his holy Guru, should be the
    occupation of his days and nights.
  --
     to manifest; and this one hath given His ring as a
     Seal of Authority to the Work of the A.'.A.'.
  --
    But this concerns themselves and their administra-
     tion; it concerneth none below the grade of
  --
    means that the statements in this chapter are to be
    understood in the most ordinary and commonplace
  --
     this desert is the Abyss wherein the Universe.
     The Stars are but thistles in that waste.
    Yet this desert is but one spot accursed in a world of
     bliss.
  --
     this number 42 is the Great Number of the Curse. See Liber
    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
    accursed.
  --
     In this free-flowing, centreless material arises an eddy; a
    spiral close-coiled upon itself.
  --
    creates. this Ego is entirely divine.
     Zoroaster describes God as having the head of the Hawk, and
    a spiral force. It will be difficult to understand this chapter with-
    out some experience in the transvaluation of values, which occurs
    throughout the whole of this book, in nearly every other sentence.
    Transvaluation of values is only the moral aspect of the method
  --
    be choked by this false ego, or rather by the thoughts which its
    explosions produce. In paragraph 4 this is expanded to a
    macrocosmic plane.
  --
    inhabitants, not of this desert; their abode is not this universe.
     They come from the Great Sea, Binah, the City of the Pyramids.
  --
    form of this word, but because "camel" is in hebrew Gimel, and
    Gimel is the path leading from Tiphareth to Kether, uniting
  --
     this is that which is written: "A feast for Life, and
     a greater feast for Death!" in THE BOOK OF
  --
     The title of this chapter refers to a Hebrew legend,
    that of the prophet who heard "a going in the mulberry
  --
     In the last paragraph, the reason of this is explained;
    it is because such sacrifices come under the Great Law
  --
    We shall frequently recur to this subject.
     By "the wheel spinning in the spire" is meant the
  --
    Behold this bleeding breast of mine
    Gashed with the sacramental sign!
  --
     this Bread I eat. this Oath I swear
    As I enflame myself with prayer:
  --
     this is the Law: DO WHAT THOU WILT!"
    He strikes Eleven times upon the Bell, and cries
  --
     this is the special number of Horus; it is the Hebrew
    blood, and the multiplication of the 4 by the 11, the
  --
     this chapter is explained in Chapter 62.
     It would be improper to comment further upon a
  --
    "Explain this happening!"
    "It must have a `natural' cause."   \
  --
    The Chinese cannot help thinking that the octave has
     5 notes.
  --
     The title of this chapter is drawn from paragraph 7.
     We now, for the first time, attack the question of
  --
    fully studied in this connection. The attitude recom-
    mended is scepticism, but a scepticism under control.
  --
    a thing is true or not: he uses truth and falsehood in-
    discriminately, to serve his ends. Slaves consider him
  --
     Many, or of the Many to the One. this also is the
     cause of joy.
  --
    Do this by virtue of THAT in thyself before which
     law and nature are but shadows.
  --
     The title of this chapter is best explained by a refer-
    ence to Mistinguette and Mayol.
  --
    some things satiate, others refresh. Any game in which
    perfection is easily attained soon ceases to amuse,
  --
    repugnant; this is an unfailing source of pleasure, and
    it has a real further advantage, in destroying the
  --
    those things which bar it from the absolute.
                  [103]
  --
     There is a great deal of cynicism in this book, in one
    place and another. It should be regarded as Angostura
  --
     this chapter is perfectly simple, and needs no
    comment whatsoever.
  --
         B       A   (Drawn upon this page is the
           77   77       Sigil of BABALON.)
  --
     this is the Seal upon the Ring that is on the Fore-
     finger of IT: and it is the Seal upon the Tombs of
  --
    flower, common in Australia, and this connects the chapter
    with Chapters 28 and 29; but this is only an allusion, for
    the subject of the chapter is OUR LADY BABALON,
  --
     this does not agree very well with the common or orthodox
    theogony of Chapter 11; but it is to be explained by the
  --
    allusions in this chapter.
     In paragraphs 5 and 6 the author frankly identifies him-
  --
    to above. There is only one symbol, but this symbol has
    many names: of those names BABALON is the holiest.
  --
    is a seal upon a ring, and this ring is upon the forefinger
    of IT. this identifies further the symbol with itself.
     It will be noticed that this seal, except for the absence of
    a border, is the official seal of the A.'.A.'. Compare Chapter
  --
     this do I believe, and that devoutly."
    "Then why do you not worship Me?"
  --
     The things which really exist, the things which have
    no Ego, and speak only in the third person, regard
    these as ignorant, on account of their assumption of
  --
     this chapter should be read in connection with "The
    Soldier and the Hunchback" of which it is in some sort
  --
     The fourscore-and-eleven books do not, we think,
    refer to the ninety-one chapters of this little master-
    piece, or even to the numerous volumes he has penned,
  --
     this SPRING is threefold; of water, but also of steel,
     and of the seasons.
    Also this PADDOCK is the Toad that hath the
     jewel between his eyes-Aum Mani Padmen
  --
     In paragraph 6 we see this spring identified with the
    phallus, for it is not only a source of water, but highly
  --
     this jewel being the divine spark in man, and indeed in all
    that "lives and moves and has its being". Note this phrase,
    which is highly significant; the word "lives" excluding the
  --
     this "toad" and "jewel" are further identified with the
    Lotus and jewel of the well-known Buddhist phrase and
     this seems to suggest that this "toad" is the Yoni; the
    suggestion is further strengthened by the concluding phrase
  --
     this is the Report of the Sojourners: THE WORD
     was LOVE;(23) and its number is An Hundred and
  --
    Yet with all this went The Work awry; for THE
     WORD OF THE LAW IS {Theta-Epsilon-Lambda-Eta-Mu-Alpha}.
  --
     The title of this chapter refers to the duty of the Tyler
    in a blue lodge of Freemasons.
  --
    Craftsmen in triangles. this may refer to the number of
    manual signs in each of these degrees.
  --
    symbols connected with it in this place are feminine,
    but {Aleph} is also a number of Samadhi and mysticism, and
  --
     I cannot work: I cannot think: I seek distraction
     here: I seek distraction there: but this is all my
     truth, that I who love have lost; and how may I
  --
     thine Age is written Rage!
    O my darling! We should not have spent Ninety
  --
     Breaks on thine arm with a pole-axe!
                  [120]
  --
    craving to retrieve it. In paragraph 3 it is seen that this
    is impossible, owing (paragraph 4) to his not having
  --
     In paragraph 5 it is shown that this is because of
    allowing enjoyment to cause forgetfulness of the really
    important thing. Those who allow themselves to wallow
    in Samadhi are sorry for it afterwards.
  --
    taken to avoid this.
     The number 90 is the last paragraph is not merely
  --
    doubtless chosen for this reason.
     this chapter is an apology for the universe.
     Paragraphs 1-3 repeat the familiar arguments
  --
     Paragraphs 6 and 7 explain this further; it is
    necessary to separate things, in order that they might
    rejoice in uniting. See Liber Legis I, 28-30, which is
  --
     In the last paragraph this doctrine is interpreted
    in common life by a paraphrase of the familiar and
  --
     this book is evidently written.)
                  [125]
  --
     think it laughter-ha! ha! ha!
    There is no thing movable or immovable under the
  --
     straws in their hair, and think they are Jesus
     Christ!
  --
     In this chapter the author, in a sort of raging
    eloquence, bewails his impotence to express himself,
  --
     this feeling.
     Paragraph 2 is a reference to the Obligation of an
  --
    Were I a drunkard, I should think I had
    Good evidence that fate was "bloody bad".
  --
     is the one thing that he will not and cannot do!
                  [130]
  --
    O Fool! begetter of both I and Naught, resolve this
     Naught-y Knot!
    O! Ay! this I and O-IO!-IAO! For I owe "I"
     aye to Nibbana's Oe.(28)
  --
     right One in thine Uprightness rejoiceth-Death
     to all Fishes!(32)
  --
   The number of this chapter refers to the Hebrew word Ain, the negative and
  Ani, 61.
  --
  to the pure fool, Parsifal, to resolve this problem.
   The word Naught-y suggests not only that the problem is sexual, but does not
  --
   this idea, "I must give up", I owe, is naturally completed by I pay, and the
  sound of the word "pay" suggest the Hebrew letter Pe (see Liber XVI), which
  --
  in this case, the Great Work. And they also begin the word "opening". I hindu
  philosophy, it is said that Shiva, the Destroyer, is asleep, and that when he o
  --
  of the Great Work-all these are different ways of saying the same thing.
   The last paragraph is even obscurer to those unfamiliar to the masterpiece
  --
  Tarot has a crosspiece. this is in connection with the Hindu doctrine, express
  in their injunction, "Fry your seeds". Act so as to balance your past Karma,
  --
   (N.B. Frater P. wrote this chapter-61-while dining with friends, in about a
  minute and a half. That is how you must know the Qabalah.)
  --
   (31) Cf. Bagh-i-Muattar for all this symbolism.
   (32) Death = Nun, the letter before O, means a fish, a symbol of Christ, and
  --
     this chapter is itself a comment on Chapter 44.
                   NOTE
  --
    I destroyed all things; they are reborn in other
     shapes.
    I gave up all for One; this One hath given up its
     Unity for all?
  --
     think me not fallen because I love LAYLAH, and
     lack LAYLAH.
  --
     this chapter returns to the subject of Laylah, and
    to the subject already discussed in Chapters 3 and
  --
    upon this chapter. To the Master of the Temple
    opposite rules apply. His unity seeks the many, and
  --
     think of his woe if Laperouse were shut!
    "I eat these oysters and I drink this wine
    Solely to drown this misery of mine.
    "Yet the last height of consolation's cold:
  --
    fight, but, by Jingo, if we do-") this is his meaning
    towards his attitude to complete freedom of speech and
  --
     Lily of white and gold. In this Lily is all honey,
     in this Lily that flowereth at the midnight. In
     this Lily is all perfume; in this Lily is all music.
     And it enfolded me."
  --
    "Say: God is One." this I obeyed: for a thousand
     and one times a night for one thousand nights and
  --
    The mirage will fade; then will the desert be thirstier
     than before.
  --
     this chapter means that it is useless to try to abandon
    the Great Work. You may occupy yourself for a time
    with other things, but you will only increase your
    bitterness, rivet the chains still on your feet.
  --
     this is the Holy Hexagram.
    Plunge from the height, O God, and interlock with
  --
     this Interchange, the Double Gift of Tongues, the
     Word of Double Power-ABRAHADABRA!-is
  --
     this Work also eats up itself, accomplishes its own
     end, nourishes the worker, leaves no seed, is per-
  --
     The key to the understanding of this chapter is given
    in the number and the title, the former being intelligible
  --
    gram this is revered; the descending red triangle is
    that of Horus, a sign specially revealed by him per-
  --
     In the first three paragraphs this formation of the
    hexagram is explained; it is a symbol of the mutual
  --
    sigil of Cancer links up this symbolism with the number
    of the chapter.
  --
    carefully read before studying this chapter. All the
    allusions will then be obvious, save those which we
  --
     this chapter is a plain statement of fact, put in
    anthem form for emphasis.
  --
    refreshed by hearing the anthems in this chief of the
    architectural glories of his Alma Mater.
  --
     May find one thing of all those things the same!
    The world has gone to everlasting smash.
  --
    Tetragrammaton; this is the great and mysterious
    Divided Name; by adding the terminations Yod He,
  --
    The Hebrews say that by uttering this Name the
    universe is destroyed. this statement means the same
    as that of the Hindus, that the effective utterance of
  --
    built on this foundation.
     Thoth, the god of Magick, is the inventor of speech;
  --
    that in that case at least one known phenomenon of this
    universe is identical with one of that." Vain word!
  --
     Lines 8-11 indicate that this fact is the essential one
    about Shivadarshana.
  --
     thine Asana, death will relieve thee!
    Bite not, Zelator dear, but bide! Ten days didst
  --
    Ay! all thine aspiration is to death: death is the
     crown of all thine aspiration. Triple is the cord of
     silver moonlight; it shall hang thee, O Holy One,
  --
     third-person-plural for thy multiplicity, thou
     Ghost of a Non-Ego!
  --
   third person plural of the present tense of Latin words of the third and
  Fourth Conjugations.
  --
  The third person plural must be used, because he has now perceived himself
  to be a bundle of impressions. For this is the point on the Path of Gimel when
  he is actually crossing the Abyss; the student must consult the account of this
  given in "The Temple of Solomon the King".
  --
     this consciousness acquired individuality: a worse
     bargain.
  --
    Is there no end to this immortal ache
    That haunts me, haunts me sleeping or awake?
  --
     The details of this Hierarchy have already been
    indicated in various chapters. It is quite conventional
  --
    surrendered to the spiritual. And so on. this is a
    Laylah-chapter, but in it Laylah figures as the mere
  --
     this wavering is the root of all compromise, and so
     of all good sense.
    With this gift a man can spend his seventy years in
     peace.
    Now is this well or ill?
    Emphasise gift, then man, then spend, then seventy
  --
    --I prefer to think of Laylah.
                  [160]
  --
    it, absurd that the the text of this book, composed as it is
    of English, simple, austere, and terse, should need a
  --
   At first sight the prose of this chapter, though there is only one dissyllabl
  e in
  it, appears difficult; but this is a glamour cast by Maya. It is a compendium
  various systems of philosophy.
  --
   But all this is a glamour cast by Maya; the real meaning of the prose of this
  chapter is as follows:
  --
   No, the refusal to be content with any of this.
   But all this is again only a glamour of Maya, as previously observed in the
  text (Chapter 31). All this is true and false, and it is true and false to say
   that
  --
   The prose of this chapter combines, and of course denies, all these meanings,
  both singly and in combination. It is intended to stimulate thought to the
  --
   A study of this chapter is probably the best short cut to Nibbana.
   The thought of the Master in this chapter is exceptionally lofty.
   That this is the true meaning, or rather use, of this chapter, is evident fro
  the poetry.
  --
   It would be possible to interpret this chapter in its entirety as an adverse
  criticism of metaphysics as such, and this is doubtless one of its many sub-
  meanings.
  --
     77 is the number of Laylah (LAILAH), to whom this
    chapter is wholly devoted.
  --
     this chapter, Laylah is herself not devoid of "Devil", but,
    as she habitually remarks, on being addressed in terms
    implying this fact, "It's nice to be a devil when you're one
    like me."
  --
    former. this chapter is therefore an apology, were one
    needed, for the Book of Lies itself. In these few simple
  --
    Meditate long and broad and deep, O man, upon this
     Wheel, revolving it in thy mind
    Be this thy task, to see how each card springs
     necessarily from each other card, even in due order
  --
     The number of this chapter is that of the cards of the
    Tarot.
     The title of this chapter is a pun of the phrase "weal
    and woe". It means motion and rest. The moral is the
  --
     Five wheels are mentioned in this chapter; all but
    the third refer to the universe as it is; but the wheel of
    the Tarot is not only this, but represents equally the
    Magickal Path.
     this practice is therefore given by Frater P. to
    his pupils; to treat the sequence of the cards as cause
  --
    causes. Success in this practice qualifies for the grade
    of Master of the Temple.
  --
     the title of this chapter is a place frequented by
    Frater P. until it became respectable.
  --
    Negroes are much sought after by sportive ladies. this
    is therefore presumably intended to assert that even
  --
    rowdy Irishman. he is no thin-lipped prude, to seek
    salvation in unmanly self-abnegation; no Creeping
  --
    disheartens modern thinkers, as a good enough reason for
    existence.
  --
     thinker, and paragraph 6 Frater P.'s suggestion for
    replying to such critics.
  --
     I take this hazel rod, and stand, and swear
     An Oath-beneath this blasted Oak and bare
    That rears its agony above the flood
  --
    What oath may stand the shock of this offence:
    "There is no I, no joy, no permanence"?
  --
       this chapter is called Imperial Purple
           and A Punic War.
  --
     The title of this chapter, and its two sub-titles, will
    need no explanation to readers of the classics.
     this poem, inspired by Jane Cheron, is as simple
    as it is elegant.
  --
     this is, to accept things as they are, and to turn
    your whole energies to progress on the Path.
  --
    Any this Many and this Naught are identical; they
     are not correlatives or phases of some one deeper
  --
    Beware, O my brother, lest this chapter deceive
     thee!
  --
     The title of this chapter refers to the Greek number,
    PG being "Pig" without an "i".
  --
     Paragraph 5, takes things for what they are; give up
    interpreting, refining away, analysing. Be simple and
  --
     Paragraph 6. With this commentary there is no
    further danger, and the warning becomes superfluous.
  --
     may this book be understood.
    How much more then should He devote Himself to
  --
     this continues the subject of Chapter 83.
     The title refers to the mental attitude of the Master;
  --
    We like it; this only proves that our tastes also are
     depraved and debauched by our disease.
  --
   this chapter is an attempt to replace Elohim by a more
  satisfactory hieroglyph of the elements.
  --
  of things is the Lady of Libra, Lamed.
   In paragraph 7 we turn to the so-called Jetziratic attribution
  --
  central core, of things; above this forms a crust, tormented
  from below, and upon this condenses the original steam. Around this
  flows the air, created by Earth and Water through the action of
  --
   Such is the globe; but all this is a mere strain in the aethyr,
  {Alpha-Iota-Theta-Eta-Rho}. Here is a new Pentagrammaton, presumably suitable
  --
   this word {Alpha-Iota-Theta-Eta-Rho} (Aethyr) is therefore a perfect hierogly
  of the Cosmos in terms of Gnostic Theology.
  --
     this chapter is technically one of the Laylah chapters.
     It means that, however great may be one's own
  --
     this did I deign to accept, and whispered in his ear
     this secret:
    A SUCKER IS BORN EVERY MINUTE.
  --
    I shall avenge myself by writing no thing in this
     chapter.
  --
     this chapter is a sort of final Confession of Faith.
    It is the unification of all symbols and all planes.
  --
     this comment was written).
     But its general nature is that of a certain minute
  --
     It is a good title for the last chapter of this book, and
    it also symbolises the eventual coming out into the light
  --
     The chapter consists of an analysis of this word, but
    gives no indication as to the result of this analysis, as
    if to imply this: The final Mystery is always insoluble.
                  FINIS.

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  IN THE HISTORY of the arts, genius is a thing of very rare occurrence. Rarer still, however, are the competent reporters and recorders of that genius. The world has had many hundreds of admirable poets and philosophers; but of these hundreds only a very few have had the fortune to attract a Boswell or an Eckermann.
  When we leave the field of art for that of spiritual religion, the scarcity of competent reporters becomes even more strongly marked. Of the day-to-day life of the great theocentric saints and contemplatives we know, in the great majority of cases, no thing whatever. Many, it is true, have recorded their doctrines in writing, and a few, such as St. Augustine, Suso and St. Teresa, have left us autobiographies of the greatest value.
  But, all doctrinal writing is in some measure formal and impersonal, while the autobiographer tends to omit what he regards as trifling matters and suffers from the further disadvantage of being unable to say how he strikes other people and in what way he affects their lives. Moreover, most saints have left neither writings nor self-portraits, and for knowledge of their lives, their characters and their teachings, we are forced to rely upon the records made by their disciples who, in most cases, have proved themselves singularly incompetent as reporters and biographers. Hence the special interest attaching to this enormously detailed account of the daily life and conversations of Sri Ramakrishna.
  "M", as the author modestly styles himself, was peculiarly qualified for his task. To a reverent love for his master, to a deep and experiential knowledge of that master's teaching, he added a prodigious memory for the small happenings of each day and a happy gift for recording them in an interesting and realistic way. Making good use of his natural gifts and of the circumstances in which he found himself, "M" produced a book unique, so far as my knowledge goes, in the literature of hagiography. No other saint has had so able and indefatigable a Boswell. Never have the small events of a contemplative's daily life been described with such a wealth of intimate detail. Never have the casual and unstudied utterances of a great religious teacher been set down with so minute a fidelity. To Western readers, it is true, this fidelity and this wealth of detail are sometimes a trifle disconcerting; for the social, religious and intellectual frames of reference wi thin which Sri Ramakrishna did his thinking and expressed his feelings were entirely Indian. But after the first few surprises and bewilderments, we begin to find some thing peculiarly stimulating and instructive about the very strangeness and, to our eyes, the eccentricity of the man revealed to us in "M's" narrative. What a scholastic philosopher would call the "accidents" of Ramakrishna's life were intensely Hindu and therefore, so far as we in the West are concerned, unfamiliar and hard to understand; its "essence", however, was intensely mystical and therefore universal. To read through these conversations in which mystical doctrine alternates with an unfamiliar kind of humour, and where discussions of the oddest aspects of Hindu mythology give place to the most profound and subtle utterances about the nature of Ultimate Reality, is in itself a liberal, education in humility, tolerance and suspense of judgment. We must be grateful to the translator for his excellent version of a book so curious and delightful as a biographical document, so precious, at the same time, for what it teaches us of the life of the spirit.
  --------------------
  --
  They therefore have the value of almost stenographic records. In Appendix A are given several conversations which took place in the absence of M., but of which he received a first-hand record from persons concerned. The conversations will bring before the reader's mind an intimate picture of the Master's eventful life from March 1882 to April 24, 1886, only a few months before his passing away. During this period he came in contact chiefly with English-educated Benglis; from among them he selected his disciples and the bearers of his message, and with them he shared his rich spiritual experiences.
  I have made a literal translation, omitting only a few pages of no particular interest to English-speaking readers. Often literary grace has been sacrificed for the sake of literal translation. No translation can do full justice to the original. this difficulty is all the more felt in the present work, whose contents are of a deep mystical nature and describe the inner experiences of a great seer. Human language is an altogether inadequate vehicle to express supersensuous perception. Sri Ramakrishna was almost illiterate. He never clothed his thoughts in formal language. His words sought to convey his direct realization of Truth. His conversation was in a village patois. Therein lies its charm. In order to explain to his listeners an abstruse philosophy, he, like Christ before him, used with telling effect homely parables and illustrations, culled from his observation of the daily life around him.
  The reader will find mentioned in this work many visions and experiences that fall outside the ken of physical science and even psychology. With the development of modern knowledge the border line between the natural and the supernatural is ever shifting its position. Genuine mystical experiences are not as suspect now as they were half a century ago. The words of Sri Ramakrishna have already exerted a tremendous influence in the land of his birth. Savants of Europe have found in his words the ring of universal truth.
  But these words were not the product of intellectual cogitation; they were rooted in direct experience. Hence, to students of religion, psychology, and physical science, these experiences of the Master are of immense value for the understanding of religious phenomena in general. No doubt Sri Ramakrishna was a Hindu of the Hindus; yet his experiences transcended the limits of the dogmas and creeds of Hinduism. Mystics of religions other than Hinduism will find in Sri Ramakrishna's experiences a corroboration of the experiences of their own prophets and seers. And this is very important today for the resuscitation of religious values. The sceptical reader may pass by the supernatural experiences; he will yet find in the book enough material to provoke his serious thought and solve many of his spiritual problems.
  There are repetitions of teachings and parables in the book. I have kept them purposely. They have their charm and usefulness, repeated as they were in different settings. Repetition is unavoidable in a work of this kind. In the first place, different seekers come to a religious teacher with questions of more or less identical nature; hence the answers will be of more or less identical pattern. Besides, religious teachers of all times and climes have tried, by means of repetition, to hammer truths into the stony soil of the recalcitrant human mind. Finally, repetition does not seem tedious if the ideas repeated are dear to a man's heart.
  I have thought it necessary to write a rather lengthy Introduction to the book. In it I have given the biography of the Master, descriptions of people who came in contact with him, short explanations of several systems of Indian religious thought intimately connected with Sri Ramakrishna's life, and other relevant matters which, I hope, will enable the reader better to understand and appreciate the unusual contents of this book. It is particularly important that the Western reader, unacquainted with Hindu religious thought, should first read carefully the introductory chapter, in order that he may fully enjoy these conversations. Many Indian terms and names have been retained in the book for want of suitable English equivalents. Their meaning is given either in the Glossary or in the foot-notes. The Glossary also gives explanations of a number of expressions unfamiliar to Western readers. The diacritical marks are explained under Notes on Pronunciation.
  In the Introduction I have drawn much material from the Life of Sri Ramakrishna, published by the Advaita Ashrama, Myvati, India. I have also consulted the excellent article on Sri Ramakrishna by Swami Nirvednanda, in the second volume of the Cultural Heritage of India.
  --
  In the preparation of this manuscript I have received ungrudging help from several friends. Miss Margaret Woodrow Wilson and Mr.Joseph Campbell have worked hard in editing my translation. Mrs.Elizabeth Davidson has typed, more than once, the entire manuscript and rendered other valuable help. Mr.Aldous Huxley has laid me under a debt of gratitude by writing the Foreword. I sincerely thank them all.
  In the spiritual firmament Sri Ramakrishna is a waxing crescent. Wi thin one hundred years of his birth and fifty years of his death his message has spread across land and sea. Romain Rolland has described him as the fulfilment of the spiritual aspirations of the three hundred millions of Hindus for the last two thousand years. Mahatma Gandhi has written: "His life enables us to see God face to face. . . . Ramakrishna was a living embodiment of godliness." He is being recognized as a compeer of Krishna, Buddha, and Christ.
  --
  May this translation of the first book of its kind in the religious history of the world, being the record of the direct words of a prophet, help stricken humanity to come nearer to the Eternal Verity of life and remove dissension and quarrel from among the different faiths!
  May it enable seekers of Truth to grasp the subtle laws of the supersensuous realm, and unfold before man's restricted vision the spiritual foundation of the universe, the unity of existence, and the divinity of the soul!
  --
  In the life of the great Saviours and Prophets of the world it is often found that they are accompanied by souls of high spiritual potency who play a conspicuous part in the furtherance of their Master's mission. They become so integral a part of the life and work of these great ones that posterity can think of them only in mutual association. Such is the case with Sri Ramakrishna and M., whose diary has come to be known to the world as the Gospel of Sri Ramakrishna in English and as Sri Rmakrishna Kathmrita in the original Bengali version.
  Sri Mahendra Nath Gupta, familiary known to the readers of the Gospel by his pen name M., and to the devotees as Master Mahashay, was born on the 14th of July, 1854 as the son of Madhusudan Gupta, an officer of the Calcutta High Court, and his wife, Swarnamayi Devi. He had a brilliant scholastic career at Hare School and the Presidency College at Calcutta. The range of his studies included the best that both occidental and oriental learning had to offer. English literature, history, economics, western philosophy and law on the one hand, and Sanskrit literature and grammar, Darsanas, Puranas, Smritis, Jainism, Buddhism, astrology and Ayurveda on the other were the subjects in which he attained considerable proficiency.
  He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up work as headmaster in a number of schools in succession Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendranath Banerjee. The latter appointed him as a professor in the City and Ripon Colleges where he taught subjects like English, philosophy, history and economics. In his later days he took over the Morton School, and he spent his time in the staircase room of the third floor of it, administering the school and preaching the message of the Master. He was much respected in educational circles where he was usually referred to as Rector Mahashay. A teacher who had worked under him writes thus in warm appreciation of his teaching methods: "Only when I worked with him in school could I appreciate what a great educationist he was. He would come down to the level of his students when teaching, though he himself was so learned, so talented. Ordinarily teachers confine their instruction to what is given in books without much thought as to whether the student can accept it or not. But M., would first of all gauge how much the student could take in and by what means. He would employ aids to teaching like maps, pictures and diagrams, so that his students could learn by seeing. thirty years ago (from 1953) when the question of imparting education through the medium of the mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)
  Imparting secular education was, however, only his profession ; his main concern was with the spiritual 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.
  --
  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.)
  After this re-settlement, M's life revolved around the Master, though he continued his professional work as an educationist. During all holidays, including Sundays, he spent his time at Dakshineswar in the Master's company, and at times extended his stay to several days.
  It did not take much time for M. to become very intimate with the Master, or for the Master to recognise in this disciple a divinely commissioned partner in the fulfilment of his spiritual mission. When M. was reading out the Chaitanya Bhagavata, the Master discovered that he had been, in a previous birth, a disciple and companion of the great Vaishnava Teacher, Sri Chaitanya Mahaprabhu, and the Master even saw him 'with his naked eye' participating in the ecstatic mass-singing of the Lord's name under the leadership of that Divine personality. So the Master told M, "You are my own, of the same substance as the father and the son," indicating thereby that M. was one of the chosen few and a part and parcel of his Divine mission.
  There was an urge in M. to abandon the household life and become a Sannysin. When he communicated this idea to the Master, he forbade him saying," Mother has told me that you have to do a little of Her work you will have to teach Bhagavata, the word of God to humanity. The Mother keeps a Bhagavata Pandit with a bondage in the world!"
  ( Ibid P.36.)
  --
  Sri Ramakrishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his professional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidysgar, the results of the school at the public examination happened to be rather poor, and Vidysgar attri buted it to M's preoccupation with the Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Wi thin a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra Nath Banerjee, asking whether he would like to take up a professorship in the Ripon College. In this way three or four times he gave up the job that gave him the wherewithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the latter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Git that in the case of those who think of no thing except Him, He Himself would take up all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.
  Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. this Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
  Besides undergoing spiritual disciplines at the feet of the Master, M. used to go to holy places during the Master's lifetime itself and afterwards too as a part of his Sdhan.
  --
  The life of Sdhan and holy association that he started on at the feet of the Master, he continued all through his life. He has for this reason been most appropriately described as a Grihastha-Sannysi (householder-Sannysin). Though he was forbidden by the Master to become a Sannysin, his reverence for the Sannysa ideal was whole-hearted and was without any reservation. So after Sri Ramakrishna's passing away, while several of the Master's householder devotees considered the young Sannysin disciples of the Master as inexperienced and inconsequential, M. stood by them with the firm faith that the Master's life and message were going to be perpetuated only through them. Swami Vivekananda wrote from America in a letter to the inmates of the Math: "When Sri Thkur (Master) left the body, every one gave us up as a few unripe urchins. But M. and a few others did not leave us in the lurch. We cannot repay our debt to them." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXX P. 442.)
  M. spent his weekends and holidays with the monastic brethren who, after the Master's demise, had formed themselves into an Order with a Math at Baranagore, and participated in the intense life of devotion and meditation that they followed. At other times he would retire to Dakshineswar or some garden in the city and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannysin, sleep with the waifs on some open verandah or footpath on the road.
  --
   this brings us to the circumstances that led to the writing and publication of this monumental work, which has made M. one of the immortals in hagiographic literature.
  While many educated people heard Sri Ramakrishna's talks, it was given to this illustrious personage alone to leave a graphic and exact account of them for posterity, with details like date, hour, place, names and particulars about participants. Humanity owes this great book to the ingrained habit of diary-keeping with which M. was endowed.
  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."
  Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear talks on spiritual matters and listen to the glorification of Divine attri butes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of the Master.
  During the Master's lifetime M. does not seem to have revealed the contents of his diary to any one. There is an unconfirmed tradition that when the Master saw him taking notes, he expressed apprehension at the possibility of his utilising these to publicise him like Keshab Sen; for the Great Master was so full of the spirit of renunciation and humility that he disliked being lionised. It must be for this reason that no one knew about this precious diary of M. for a decade until he brought out selections from it as a pamphlet in English in 1897 with the Holy Mother's blessings and permission. The Holy Mother, being very much pleased to hear parts of the diary read to her in Bengali, wrote to M.: "When I heard the Kathmrita, (Bengali name of the book) I felt as if it was he, the Master, who was saying all that." ( Ibid Part I. P 37.)
  The two pamphlets in English entitled the Gospel of Sri Ramakrishna appeared in October and November 1897. They drew the spontaneous acclamation of Swami Vivekananda, who wrote on 24th November of that year from Dehra Dun to M.:"Many many thanks for your second leaflet. It is indeed wonderful. The move is quite original, and never was the life of a Great Teacher brought before the public untarnished by the writer's mind, as you are doing. The language also is beyond all praise, so fresh, so pointed, and withal so plain and easy. I cannot express in adequate terms how I have enjoyed them. I am really in a transport when I read them. Strange, isn't it? Our Teacher and Lord was so original, and each one of us will have to be original or no thing.
  I now understand why none of us attempted His life before. It has been reserved for you, this great work. He is with you evidently." ( Vednta Kesari Vol. XIX P. 141. Also given in the first edition of the Gospel published from Ramakrishna Math, Madras in 1911.)
  And Swamiji added a post script to the letter: "Socratic dialogues are Plato all over you are entirely hidden. Moreover, the dramatic part is infinitely beautiful. Everybody likes it here or in the West." Indeed, in order to be unknown, Mahendranath had used the pen-name M., under which the book has been appearing till now. But so great a book cannot remain obscure for long, nor can its author remain unrecognised by the large public in these modern times. M. and his book came to be widely known very soon and to meet the growing demand, a full-sized book, Vol. I of the Gospel, translated by the author himself, was published in 1907 by the Brahmavadin Office, Madras. A second edition of it, revised by the author, was brought out by the Ramakrishna Math, Madras in December 1911, and subsequently a second part, containing new chapters from the original Bengali, was published by the same Math in 1922. The full English translation of the Gospel by Swami Nikhilananda appeared first in 1942.
  --
  It looks as if M. was brought to the world by the Great Master to record his words and transmit them to posterity. Swami Sivananda, a direct disciple of the Master and the second President of the Ramakrishna Math and Mission, says on this topic: "Whenever there was an interesting talk, the Master would call Master Mahashay if he was not in the room, and then draw his attention to the holy words spoken. We did not know then why the Master did so. Now we can realise that this action of the Master had an important significance, for it was reserved for Master Mahashay to give to the world at large the sayings of the Master." ( Vednta Kesari Vol. XIX P 141.) Thanks to M., we get, unlike in the case of the great teachers of the past, a faithful record with date, time, exact report of conversations, description of concerned men and places, references to contemporary events and personalities and a hundred other details for the last four years of the Master's life (1882-'86), so that no one can doubt the historicity of the Master and his teachings at any time in the future.
  M. was, in every respect, a true missionary of Sri Ramakrishna right from his first acquaintance with him in 1882. As a school teacher, it was a practice with him to direct to the Master such of his students as had a true spiritual disposition. Though himself prohibited by the Master to take to monastic life, he encouraged all spiritually inclined young men he came across in his later life to join the monastic Order. Swami Vijnanananda, a direct Sannysin disciple of the Master and a President of the Ramakrishna Order, once remarked to M.: "By enquiry, I have come to the conclusion that eighty percent and more of the Sannysins have embraced the monastic life after reading the Kathmrita (Bengali name of the book) and coming in contact with you." ( M
  --
  In appearance, M. looked a Vedic Rishi. Tall and stately in bearing, he had a strong and well-built body, an unusually broad chest, high forehead and arms extending to the knees. His complexion was fair and his prominent eyes were always tinged with the expression of the divine love that filled his heart. Adorned with a silvery beard that flowed luxuriantly down his chest, and a shining face radiating the serenity and gravity of holiness, M. was as imposing and majestic as he was handsome and engaging in appearance. Humorous, sweet-tongued and eloquent when situations required, this great Maharishi of our age lived only to sing the glory of Sri Ramakrishna day and night.
  Though a very well versed scholar in the Upanishads, Git and the philosophies of the East and the West, all his discussions and teachings found their culmination in the life and the message of Sri Ramakrishna, in which he found the real explanation and illustration of all the scriptures. Both consciously and unconsciously, he was the teacher of the Kathmrita the nectarine words of the Great Master.
  --
  As time went on and the number of devotees increased, the staircase room and terrace of the 3rd floor of the Morton Institution became a veritable Naimisaranya of modern times, resounding during all hours of the day, and sometimes of night, too, with the word of God coming from the Rishi-like face of M. addressed to the eager God-seekers sitting around. To the devotees who helped him in preparing the text of the Gospel, he would dictate the conversations of the Master in a meditative mood, referring now and then to his diary. At times in the stillness of midnight he would awaken a nearby devotee and tell him: "Let us listen to the words of the Master in the depths of the night as he explains the truth of the Pranava." ( Vednta Kesari XIX P. 142.) Swami Raghavananda, an intimate devotee of M., writes as follows about these devotional sittings: "In the sweet and warm months of April and May, sitting under the canopy of heaven on the roof-garden of 50 Amherst Street, surrounded by shrubs and plants, himself sitting in their midst like a Rishi of old, the stars and planets in their courses beckoning us to things infinite and sublime, he would speak to us of the mysteries of God and His love and of the yearning that would rise in the human heart to solve the Eternal Riddle, as exemplified in the life of his Master. The mind, melting under the influence of his soft sweet words of light, would almost transcend the frontiers of limited existence and dare to peep into the infinite. He himself would take the influence of the setting and say,'What a blessed privilege it is to sit in such a setting (pointing to the starry heavens), in the company of the devotees discoursing on God and His love!' These unforgettable scenes will long remain imprinted on the minds of his hearers." (Prabuddha Bharata Vol XXXVII P 497.)
  About twenty-seven years of his life he spent in this way in the heart of the great city of Calcutta, radiating the Master's thoughts and ideals to countless devotees who flocked to him, and to still larger numbers who read his Kathmrita (English Edition : The Gospel of Sri Ramakrishna), the last part of which he had completed before June 1932 and given to the press. And miraculously, as it were, his end also came immediately after he had completed his life's mission. About three months earlier he had come to stay at his home at 13/2 Gurdasprasad Chaudhuary Lane at Thakur Bari, where the Holy Mother had herself installed the Master and where His regular worship was being conducted for the previous 40 years. The night of 3rd June being the Phalahrini Kli Pooja day, M.
  had sent his devotees who used to keep company with him, to attend the special worship at Belur Math at night. After attending the service at the home shrine, he went through the proof of the Kathmrita for an hour. Suddenly he got a severe attack of neuralgic pain, from which he had been suffering now and then, of late. Before 6 a.m. in the early hours of 4th June 1932 he passed away, fully conscious and chanting: 'Gurudeva-Ma, Kole tule na-o (Take me in your arms! O Master! O Mother!!)'

0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  We are in an age that assumes the narrowing trends of specialization to be logical, natural, and desirable. Consequently, society expects all earnestly responsible communication to be crisply brief. Advancing science has now discovered that all the known cases of biological extinction have been caused by overspecialization, whose concentration of only selected genes sacrifices general adaptability. Thus the specialist's brief for pinpointing brevity is dubious. In the meantime, humanity has been deprived of comprehensive understanding. Specialization has bred feelings of isolation, futility, and confusion in individuals. It has also resulted in the individual's leaving responsibility for thinking and social action to others.
  Specialization breeds biases that ultimately aggregate as international and ideological discord, which, in turn, leads to war.
  --
  There is an inherently minimum set of essential concepts and current information, cognizance of which could lead to our operating our planet Earth to the lasting satisfaction and health of all humanity. With this objective, we set out on our review of the spectrum of significant experiences and seek therein for the greatest meanings as well as for the family of generalized principles governing the realization of their optimum significance to humanity aboard our Sun circling planet Earth.
  We must start with scientific fundamentals, and that means with the data of experiments and not with assumed axioms predicated only upon the misleading nature of that which only superficially seems to be obvious. It is the consensus of great scientists that science is the attempt to set in order the facts of experience.
  --
  The word generalization in literature usually means covering too much territory too thinly to be persuasive, let alone convincing. In science, however, a generalization means a principle that has been found to hold true in every special case.
  The principle of leverage is a scientific generalization. It makes no difference of what material either the fulcrum or the lever consists-wood, steel, or reinforced concrete. Nor do the special-case sizes of the lever and fulcrum, or of the load pried at one end, or the work applied at the lever's other end in any way alter either the principle or the mathematical regularity of the ratios of physical work advantage that are provided at progressive fulcrum-to-load increments of distance outward from the fulcrum in the opposite direction along the lever's arm at which theoperating effort is applied.
  --
  It follows that the more specialized society becomes, the less attention does it pay to the discoveries of the mind, which are intuitively beamed toward the brain, there to be received only if the switches are "on." Specialization tends to shut off the wide-band tuning searches and thus to preclude further discovery of the all-powerful generalized principles. Again we see how society's perverse fixation on specialization leads to its extinction. We are so specialized that one man discovers empirically how to release the energy of the atom, while another, unbeknownst to him, is ordered by his political factotum to make an atomic bomb by use of the secretly and anonymously published data. That gives much expedient employment, which solves the politician's momentary problem, but requires that the politicians keep on preparing for further warring with other political states to keep their respective peoples employed. It is also mistakenly assumed that employment is the only means by which humans can earn the right to live, for politicians have yet to discover how much wealth is available for distribution. All this is rationalized on the now scientifically discredited premise that there can never be enough life support for all. Thus humanity's specialization leads only toward warring and such devastating tools, both, visible and invisible, as ultimately to destroy all Ear thians.
  Only a comprehensive switch from the narrowing specialization and toward an evermore inclusive and refining comprehension by all humanity-regarding all the factors governing omnicontinuing life aboard our spaceship Earth-can bring about reorientation from the self-extinction-bound human trending, and do so wi thin the critical time remaining before we have passed the point of chemical process irretrievability.
  --
  We are able to assert that this rationally coordinating system bridge has been established between science and the humanities because we have made adequate experimental testing of it in a computerized world-resource-use-exploration system, which by virtue of the proper inclusion of all the parameters-as guaranteed by the synergetic start with Universe and the progressive differentiation out of all the parts-has demonstrated a number of alternate ways in which it is eminently feasible not only to provide full life support for all humans but also to permit all humans' individual enjoyment of all the Earth without anyone profiting at the expense of another and without any individuals interfering with others.
  While it takes but meager search to discover that many well-known concepts are false, it takes considerable search and even more careful examination of one's own personal experiences and inadvertently spontaneous reflexing to discover that there are many popularly and even professionally unknown, yet nonetheless fundamental, concepts to hold true in all cases and that already have been discovered by other as yet obscure individuals. That is to say that many scientific generalizations have been discovered but have not come to the attention of what we call the educated world at large, thereafter to be incorporated tardily wi thin the formal education processes, and even more tardily, in the ongoing political-economic affairs of everyday life. Knowledge of the existence and comprehensive significance of these as yet popularly unrecognized natural laws often is requisite to the solution of many of the as yet unsolved problems now confronting society. Lack of knowledge of the solution's existence often leaves humanity confounded when it need not be.
  Intellectually advantaged with no more than the child's facile, lucid eagerness to understand constructively and usefully the major transformational events of our own times, it probably is synergetically advantageous to review swiftly the most comprehensive inventory of the most powerful human environment transforming events of our totally known and reasonably extended history. this is especially useful in winnowing out and understanding the most significant of the metaphysical revolutions now recognized as swiftly tending to reconstitute history. By such a comprehensively schematic review, we might identify also the unprecedented and possibly heretofore overlooked pivotal revolutionary events not only of today but also of those trending to be central to tomorrow's most cataclysmic changes.
  It is synergetically reasonable to assume that relativistic evaluation of any of the separate drives of art, science, education, economics, and ideology, and their complexedly interacting trends wi thin our own times, may be had only through the most comprehensive historical sweep of which we are capable.
  --
  Furthermore, today's hyperspecialization in socioeconomic functioning has come to preclude important popular philosophic considerations of the synergetic significance of, for instance, such historically important events as the discovery wi thin the general region of experimental inquiry known as virology that the as-yet popularly assumed validity of the concepts of animate and inanimate phenomena have been experimentally invalidated. Atoms and crystal complexes of atoms were held to be obviously inanimate; the protoplasmic cells of biological phenomena were held to be obviously animate. It was deemed to be common sense that warm- blooded, moist, and soft-skinned humans were clearly not to be confused with hard, cold granite or steel objects. A clear-cut threshold between animate and inanimate was therefore assumed to exist as a fundamental dichotomy of all physical phenomena. this seemingly placed life exclusively wi thin the bounds of the physical.
  The supposed location of the threshold between animate and inanimate was methodically narrowed down by experimental science until it was confined specifically wi thin the domain of virology. Virologists have been too busy, for instance, with their DNA-RNA genetic code isolatings, to find time to see the synergetic significance to society of the fact that they have found that no physical threshold does in fact exist between animate and inanimate. The possibility of its existence vanished because the supposedly unique physical qualities of both animate and inanimate have persisted right across yesterday's supposed threshold in both directions to permeate one another's-previously perceived to be exclusive- domains. Subsequently, what was animate has become foggier and foggier, and what is inanimate clearer and clearer. All organisms consist physically and in entirety of inherently inanimate atoms. The inanimate alone is not only omnipresent but is alone experimentally demonstrable. Belated news of the elimination of this threshold must be interpreted to mean that whatever life may be, it has not been isolated and thereby identified as residual in the biological cell, as had been supposed by the false assumption that there was a separate physical phenomenoncalled animate wi thin which life existed. No life per se has been isolated. The threshold between animate and inanimate has vanished. Those chemists who are preoccupied in synthesizing the particular atomically structured molecules identified as the prime constituents of humanly employed organisms will, even if they are chemically successful, be as remote from creating life as are automobile manufacturers from creating the human drivers of their automobiles. Only the physical connections and development complexes of distinctly "nonlife" atoms into molecules, into cells, into animals, has been and will be discovered. The genetic coding of the design controls of organic systems offers no more explanation of life than did the specifications of the designs of the telephone system's apparatus and operation explain the nature of the life that communicates weightlessly to life over the only physically ponderable telephone system. Whatever else life may be, we know it is weightless. At the moment of death, no weight is lost. All the chemicals, including the chemist's life ingredients, are present, but life has vanished. The physical is inherently entropic, giving off energy in ever more disorderly ways. The metaphysical is antientropic, methodically marshalling energy. Life is antientropic.
  It is spontaneously inquisitive. It sorts out and endeavors to understand.
  --
  Where else might society turn for advice? Unguided by science, society is allowed to go right on filling its childrens' brain banks with large inventories of competence-devastating misinformation. In order to emerge from its massive ignorance, society will probably have to rely exclusively upon its individuals' own minds to survey the pertinent experimental data-as do all great scientist-artists. this, in effect, is what the intuition of world-around youth is beginning to do. Mind can see that reality is evoluting into weightless metaphysics. The wellspring of reality is the family of weightless generalized principles.
  It is essential to release humanity from the false fixations of yesterday, which seem now to bind it to a rationale of action leading only to extinction.

0.00 - To the Reader, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The reader is requested to note that Sri Aurobindo is not responsible for these records as he had no opportunity to see them. So, it is not as if Sri Aurobindo said exactly these things but that I remember him to have said them. All I can say is that I have tried to be as faithful in recording them as I was humanly capable. That does not minimise my personal responsibility which I fully accept.
   A. B. PURANI

0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  such is the kernel and conclusion of this book. But let us empha-
  sise the point : union increases only through an increase in con-
  --
  the perfection of an animal, or the supremacy of a thinking being,
  by the penetration and synthetic power of their gaze ? To try to
  --
  gift of existence. And this, in superior measure, is man's condition.
  But if it is true that it is so vital and so blessed to know, let us
  --
  upon things from outside : in fact they are caught in their own
  net. A geologist would use the words metamorphism and
  --
  valleys) from which, not only his vision, but things themselves
  radiate? In that event the subjective viewpoint coincides with
  the way things are distributed objectively, and perception reaches
  its apogee. The landscape lights up and yields its secrets. He sees.
  --
  It is not necessary to be a man to perceive surrounding things
  and forces ' in the round '. All the animals have reached this point
  as well as us. But it is peculiar to man to occupy a position in
  --
  analyse this phenomenon. By virtue of the quality and the bio-
  logical properties of thought, we find ourselves situated at a
  --
  But to do this we must focus our eyes correctly.
  From the dawn of his existence, man has been held up as a
  --
  need to be surprised at this slow awakening. It often happens
  that what stares us in the face is the most difficult to perceive.
  --
  ness of mind tends continually to condense for us in a thin layer
  of the past ;
  --
  same things ;
  A sense, lastly, of the organic, discovering physical links and
  --
  Thence stems the basic plan of this work : Pre-Life : Life :
  Thought three events sketching in the past and determining for
  --
  The phenomenon of man I stress this.
   this phrase is not chosen at random, but for three reasons.
  --
  So please do not expect a final explanation of things here, nor
  a metaphysical system. Neither do I want any misunderstanding
  --
  ourselves so that the world may be true for us at this moment.
  What I depict is not the past in itself, but as it must appear to an
  --
  anthropocentrism. And it is this that still leads scientists to refuse
  to consider man as an object of scientific scrutiny except through
  --
  covers the interior as well as the exterior of things ; mind as well
  as matter. The true physics is that which will, one day, achieve
  --
  depths of things, depend on it.
  In fact I doubt whether there is a more decisive moment for
  a thinking being than when the scales fall from his eyes and he
  discovers that he is not an isolated unit lost in the cosmic solitudes,

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The question which Arjuna asks Sri Krishna in the Gita (second chapter) occurs pertinently to many about all spiritual personalities: "What is the language of one whose understanding is poised? How does he speak, how sit, how walk?" Men want to know the outer signs of the inner attainment, the way in which a spiritual person differs outwardly from other men. But all the tests which the Gita enumerates are inner and therefore invisible to the outer view. It is true also that the inner or the spiritual is the essential and the outer derives its value and form from the inner. But the transformation about which Sri Aurobindo writes in his books has to take place in nature, because according to him the divine Reality has to manifest itself in nature. So, all the parts of nature including the physical and the external are to be transformed. In his own case the very physical became the transparent mould of the Spirit as a result of his intense Sadhana. this is borne out by the impression created on the minds of sensitive outsiders like Sj. K. M. Munshi who was deeply impressed by his radiating presence when he met him after nearly forty years.
   The Evening Talks collected here may afford to the outside world a glimpse of his external personality and give the seeker some idea of its richness, its many-sidedness, its uniqueness. One can also form some notion of Sri Aurobindo's personality from the books in which the height, the universal sweep and clear vision of his integral ideal and thought can be seen. His writings are, in a sense, the best representative of his mental personality. The versatile nature of his genius, the penetrating power of his intellect, his extraordinary power of expression, his intense sincerity, his utter singleness of purpose all these can be easily felt by any earnest student of his works. He may discover even in the realm of mind that Sri Aurobindo brings the unlimited into the limited. Another side of his dynamic personality is represented by the Ashram as an institution. But the outer, if one may use the phrase, the human side of his personality, is unknown to the outside world because from 1910 to 1950 a span of forty years he led a life of outer retirement. No doubt, many knew about his staying at Pondicherry and practising some kind of very special Yoga to the mystery of which they had no access. To some, perhaps, he was living a life of enviable solitude enjoying the luxury of a spiritual endeavour. Many regretted his retirement as a great loss to the world because they could not see any external activity on his part which could be regarded as 'public', 'altruistic' or 'beneficial'. Even some of his admirers thought that he was after some kind of personal salvation which would have very little significance for mankind in general. His outward non-participation in public life was construed by many as lack of love for humanity.
  --
   this period of outer retirement was one of intense Sadhana and of intellectual activity it was also one during which he acted on external events, though he was not dedicated outwardly to a public cause. About his own retirement he writes: "But this did not mean, as most people supposed, that he [Sri Aurobindo] had retired into some height of spiritual experience devoid of any further interest in the world or in the fate of India. It could not mean that, for the very principle of his Yoga was not only to realise the Divine and attain to a complete spiritual consciousness, but also to take all life and all world activity into the scope of this spiritual consciousness and action and to base life on the Spirit and give it a spiritual meaning. In his retirement Sri Aurobindo kept a close watch on all that was happening in the world and in India and actively intervened, whenever necessary, but solely with a spiritual force and silent spiritual action; for it is part of the experience of those who have advanced in yoga that besides the ordinary forces and activities of the mind and life and body in Matter, there are other forces and powers that can and do act from behind and from above; there is also a spiritual dynamic power which can be possessed by those who are advanced in spiritual consciousness, though all do not care to possess or, possessing, to use it and this power is greater than any other and more effective. It was this force which, as soon as he attained to it, he used at first only in a limited field of personal work, but afterwards in a constant action upon the world forces."[1]
   Twice he found it necessary to go out of his way to make public pronouncements on important world-issues, which shows distinctly that renunciation of life is not a part of his Yoga. "The first was in relation to the Second World War. At the beginning he did not actively concern himself with it, but when it appeared as if Hitler would crush all the forces opposed to him and Nazism dominate the world, he began to intervene."[2]
  --
   Jung has admitted that there is an element of mystery, some thing that baffles the reason, in human personality. One finds that the greater the personality the greater is the complexity. And this is especially so with regard to spiritual personalities whom the Gita calls Vibhutis and Avatars.
   Sri Aurobindo has explained the mystery of personality in some of his writings. Ordinarily by personality we mean some thing which can be described as "a pattern of being marked out by a settled combination of fixed qualities, a determined character.... In one view personality is regarded as a fixed structure of recognisable qualities expressing a power of being"; another idea regards "personality as a flux of self-expressive or sensitive and responsive being.... But flux of nature and fixity of nature" which some call character "are two aspects of being neither of which, nor indeed both together, can be a definition of personality.... But besides this flux and this fixity there is also a third and occult element, the Person behind of whom the personality is a self-expression; the Person puts forward the personality as his role, character, persona, in the present act of his long drama of manifested existence. But the Person is larger than his personality, and it may happen that this inner largeness overflows into the surface formation; the result is a self-expression of being which can no longer be described by fixed qualities, normalities of mood, exact lineaments, or marked out by structural limits."[4]
   The gospel of the Supermind which Sri Aurobindo brought to man envisages a new level of consciousness beyond Mind. When this level is attained it imposes a complete and radical reintegration of the human personality. Sri Aurobindo was not merely the exponent but the embodiment of the new, dynamic truth of the Supermind. While exploring and sounding the tremendous possibilities of human personality in his intense spiritual Sadhana, he has shown us that practically there are no limits to its expansion and ascent. It can reach in its growth what appears to man at present as a 'divine' status. It goes without saying that this attainment is not an easy task; there are conditions to be fulfilled for the transformation from the human to the divine.
   The Gita in its chapters on the Vibhuti and the Avatar takes in general the same position. It shows that the present formula of our nature, and therefore the mental personality of man, is not final. A Vibhuti embodies in a human manifestation a certain divine quality and thus demonstrates the possibility of overcoming the limits of ordinary human personality. The Vibhuti the embodiment of a divine quality or power, and the Avatar the divine incarnation, are not to be looked upon as supraphysical miracles thrown at humanity without regard to the process of evolution; they are, in fact, indications of human possibility, a sign that points to the goal of evolution.
   In his Essays on the Gita, Sri Aurobindo says about the Avatar: "He may, on the other hand, descend as an incarnation of divine life, the divine personality and power in its characteristic action, for a mission ostensibly social, e thical and political, as is represented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living and the spiritual rebirth."[5]
   "He comes as the divine power and love which calls men to itself, so that they may take refuge in that and no longer in the insufficiency of their human wills and the strife of their human fear, wrath and passion, and liberated from all this unquiet and suffering may live in the calm and bliss of the Divine."[6]
   "The Avatar comes to reveal the divine nature in man above this lower nature and to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love. He comes as the divine personality which shall fill the consciousness of the human being and replace the limited egoistic personality, so that it shall be liberated out of ego into infinity and universality, out of birth into immortality."[7]
   It is clear that Sri Aurobindo interpreted the traditional idea of the Vibhuti and the Avatar in terms of the evolutionary possibilities of man. But more directly he has worked out the idea of the 'gnostic individual' in his masterpiece The Life Divine. He says: "A supramental gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combination of fixed qualities, a determined character; he cannot be that since he is a conscious expression of the universal and the transcendent." Describing the gnostic individual he says: "We feel ourselves in the presence of a light of consciousness, a potency, a sea of energy, can distinguish and describe its free waves of action and quality, but not fix itself; and yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognisable Someone, a Person, not a limited creature of Nature but a Self or Soul, a Purusha."[8]
  --
   this transformation of the human personality into the Divine perhaps even the mere connection of the human with the Divine is probably regarded as a chimera by the modern mind. To the modern mind it would appear as the apotheosis of a human personality which is against its idea of equality of men. Its difficulty is partly due to the notion that the Divine is unlimited and illimitable while a 'personality', however high and grand, seems to demand imposition, or assumption, of limitation. In this connection Sri Aurobindo said during an evening talk that no human manifestation can be illimitable and unlimited, but the manifestation in the limited should reflect the unlimited, the Transcendent Beyond.
   this possibility of the human touching and manifesting the Divine has been realised during the course of human history whenever a great spiritual Light has appeared on earth. One of the purposes of this book is to show how Sri Aurobindo himself reflected the unlimited Beyond in his own self.
   Greatness is magnetic and in a sense contagious. Wherever manifested, greatness is claimed by humanity as some thing that reveals the possibility of the race. The highest utility of greatness is not merely to attract us but to inspire us to follow it and rise to our own highest spiritual stature. To the majority of men Truth remains abstract, impersonal and far unless it is seen and felt concretely in a human personality. A man never knows a truth actively except through a person and by embodying it in his own personality. Some glimpse of the Truth-Consciousness which Sri Aurobindo embodied may be caught in these Evening Talks.

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Our community is growing more and more; we are nearly thirty
  (not counting those who are scattered all over India); and I
  have become responsible for all this; I am at the centre of the
  organisation, on the material as well as the spiritual side, and you
  --
  are coming from all parts of the world. With this expansion,
  new activities are being created, new needs are arising which
  --
  I think I told you about our five houses; four of them are joined in
  a single square block which is surrounded on all sides by streets
  --
  our little realm without having to go out into the street - this is
  rather nice. But I am busier than ever now, and I can say that at
  --
  In this letter I am sending you a few photographs of the Ashram
  which will no doubt interest you since they will give you an idea,
  --
  of the first thirteen; I had them mailed to you as they were
  published.2
  --
  all this, I can truly say that I am busy.
  23 August 1930
  --
  genius. this is very far from the truth, and if they are so well
  known in Western countries, it is probably because their stature
  --
  I repeat, there is better, far better in India, but this India
  does not care for international glory.
  --
  way to perpetuate the human race. I have never denied this, but
  I wish to add that there is no thing to fear in this respect; if it is
  Nature's plan to perpetuate the human race, she will always find
  --
  The things that are awaited... they alone can remedy the sorry
  state of affairs you mention in your letter of October 9th; and
  --
  Do not start thinking I am a pessimist. I certainly do not
  like things as they are. I do not believe, however, that they are
  worse than they have been many times before. But I want them
  --
  has lasted long enough; this is the master we must now refuse
  to serve. this is the great, the only remedy.
  3 November 1931
  --
  January 5th, especially since you think of Pondicherry as an
  ideal resting place. True, I think that it could provide a perfect
  place of cure for the restless - even if one seeks diversions there
  --
  governs the outer, a world where things get done, where work
  is carried out not for a personal end but in a selfless way for
  --
  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
  --
  them. I think I have already explained the situation to you and
  I want to take advantage of this opportunity to remind you of
  it. The Ashram with all its real estate and moveable property
  --
  will readily understand why I am telling you all this; it is so you
  can bear it in mind just in case.
  --
  Even here, in this poor little nook, we have not escaped the
  general malady. For three or four days the forces at work were
  --
  sense. But perhaps we see it this way simply because nearness
  makes us see all the details. From a distance the details fade and
  --
  I gave in 1912, I think. It is a bit out-of-date, but I did not
  want to dampen their enthusiasm. I had entitled it "The Central
  Thought", but they found this a little too philosophical, so it has
  been changed to "The Supreme Discovery".4 Rather pompous
  --
  and those that are opposed to this fulfilment. The former have
  few conscious instruments at their disposal. It is true that in
  --
  want violence, upheaval and war, for they know that these things
  retard and hamper the action of the divine forces. That is why

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  HERE are two necessities of Nature's workings which seem always to intervene in the greater forms of human activity, whether these belong to our ordinary fields of movement or seek those exceptional spheres and fulfilments which appear to us high and divine. Every such form tends towards a harmonised complexity and totality which again breaks apart into various channels of special effort and tendency, only to unite once more in a larger and more puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue; it must be constantly renovated by fresh streams of the spirit revivifying the dead or dying vehicle and changing it, if it is to acquire a new life. To be perpetually reborn is the condition of a material immortality. We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power of utility or any secret virtue of persistence are being subjected to a supreme test and given their opportunity of rebirth. The world today presents the aspect of a huge cauldron of Medea in which all things are being cast, shredded into pieces, experimented on, combined and recombined either to perish and provide the scattered material of new forms or to emerge rejuvenated and changed for a fresh term of existence. Indian Yoga, in its essence a special action or formulation of certain great powers of Nature, itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the future life of humanity. The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human powers and utilities. But it has first to rediscover itself, bring to the surface
  The Conditions of the Synthesis
   the profoundest reason of its being in that general truth and that unceasing aim of Nature which it represents, and find by virtue of this new self-knowledge and self-appreciation its own recovered and larger synthesis. Reorganising itself, it will enter more easily and powerfully into the reorganised life of the race which its processes claim to lead wi thin into the most secret penetralia and upward to the highest altitudes of existence and personality.
  In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. For we mean by this term a methodised effort towards self-perfection by the expression of the secret potentialities latent in the being and - highest condition of victory in that effort - a union of the human individual with the universal and transcendent Existence we see partially expressed in man and in the Cosmos. But all life, when we look behind its appearances, is a vast Yoga of Nature who attempts in the conscious and the subconscious to realise her perfection in an ever-increasing expression of her yet unrealised potentialities and to unite herself with her own divine reality. In man, her thinker, she for the first time upon this Earth devises selfconscious means and willed arrangements of activity by which this great purpose may be more swiftly and puissantly attained.
  Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing one's evolution into a single life or a few years or even a few months of bodily existence. A given system of Yoga, then, can be no more than a selection or a compression, into narrower but more energetic forms of intensity, of the general methods which are already being used loosely, largely, in a leisurely movement, with a profuser apparent waste of material and energy but with a more complete combination by the great
  Mother in her vast upward labour. It is this view of Yoga that can alone form the basis for a sound and rational synthesis of Yogic methods. For then Yoga ceases to appear some thing mystic and abnormal which has no relation to the ordinary processes of the World-Energy or the purpose she keeps in view in her two great movements of subjective and objective selffulfilment; it reveals itself rather as an intense and exceptional use of powers that she has already manifested or is progressively
  Life and Yoga
  --
  Rajayoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces, can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and functions to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the rationale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest.
  But as in physical knowledge the multiplication of scientific processes has its disadvantages, as that tends, for instance, to develop a victorious artificiality which overwhelms our natural human life under a load of machinery and to purchase certain forms of freedom and mastery at the price of an increased servitude, so the preoccupation with Yogic processes and their exceptional results may have its disadvantages and losses. The

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

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  By his way of thinking, feeling, acting, each one emanates vibrations which constitute his own atmosphere and quite naturally
  attract vibrations of similar nature and quality.
  --
  the 22nd of March. this makes only 16 days, while a soap must
  last 30 days. It is quite evident that your coolie is stealing the
  --
  Perhaps this is what makes the bullocks ill. One of these
  poor creatures has grown terribly thin. I saw it this morning.
  Please see whether some better arrangement can be made.
  --
  that thirty people or so are taking their meals there and if any thing happened what a horrible thing it would be - and, with
  the sense of your full responsibility, come tomorrow morning,
  --
  My explanation, based on my own experience, is this:
  I feel a reserve while asking some thing from Mother.
  --
  joy, including the movement of asking. As this is lacking,
  Mother is training us by making us ask with joy.
  --
  In this case the paint slipped out because it was asked
  for Mother's stool.
  --
  root of this superstition.
  Do you believe it is so easy to strike at the root of a stupidity?
  --
  a treatment!! I prefer not to think of what will come out of so
  much unconsciousness and carelessness.
  --
  "One single drop of Thy divine love can transform this
  suffering into an ocean of delight!
  --
  Break this resistance which fills me with anguish.
  Why, why this night?"5
  I could give many explanations; the how and the why can easily
  he described - but is it really necessary? this is not what heals.
  Healing comes not from the head but from the heart.
  --
  But what was this darkness? I could not recognise myself
  during the last four hours. I was stiff, I was burning with
  --
  I was imagining that Mother will throw away this book
  in disgust, or that Sri Aurobindo will write two pages
  --
  from tomorrow. Mother will say: this is the effect of
  indulging himself so much in the morning! He deserves
  --
  ought to be worn out by this time.
  O Sweet, Sweet Mother, Thy Peace is in me, Thy Peace
  --
  I thirst for Thy consciousness, O Sweet Mother, I become
  one with Thee.
   this thirst shall be quenched when this ("O Sweet Mother, I
  become one with Thee") is psychologically realised.
  --
  No general rule can be made for this, each case is different. The
  important point is the attitude behind the talk. It is only what is
  --
  people. It is this seeking which gives the impression of hesitation,
  uncertainty, unsuccessful attempts, etc.
  --
  An experiment: this morning while supervising work,
  I prayed with concentration that each workman might
  --
  feel the joy of it. After concentrating like this for about
  an hour, I felt fatigued and imperceptibly the concentration frittered away. What is the cause of this feeling of
  fatigue? What is the difficulty in keeping such a concentration for all the 24 hours?
  --
  A reservation: Mother said this morning that it would
  take one and a half months to finish the bathroom. I
  --
  It is good, it is indispensable that you should think that the work
  will take only 30 days; otherwise it would extend over more than
  --
  There is no contradiction in stating what you think. I am not
  expecting you to be a prophet and that your thought should be
  --
  It needs a great vigilance to correct that - and a very firm resolution too. this incident may be meant to raise in you the
  resolution.
  --
  suppose, but this goodwill would certainly not stand any strong
  gust of wind!
  --
  X told me this morning, "Do you see the plaster
  work done by Y? How nice it is! The work we have done
  --
  because you are not with the workmen all the time. this
  morning you were missing from your post from 9:30 to
  --
  understand this sentence. How can one soar? What is
  the figurative sense of this word?
  It simply means to rise (soar into the air) above the ordinary
  --
  see things from above, and thus see them more profoundly.
  9 December 1932
  --
  desire and a need for the work. So this is the method I
  have adopted: When I think I need some thing (any thing),
  I wait. If the inconvenience caused by not having this
   thing comes up again or increases, I ask for it.
  --
  I sometimes think of adopting a diametrically opposite
  method: asking for a thing as soon as I think I need
  it, without thinking or putting it off - but I don't dare
  adopt this method.
  There is still another method, far more interesting than these
  --
  have lost the "spirit". I was not referring to the things given at
  the "stores", and I was most surprised to see that you did not
  --
  for the things you need.
  5 April 1933
  --
  (who is less than eight years old, I think). Can he be
  employed to clear the rubble at Ganapati House?
  --
  hope this new marriage will not make him irregular.
  Should we give him the money? If you think it is necessary,
  I shall not say No.
  --
  somewhere in my being. I can't pinpoint this recalcitrant
  spot. Is it my mind? Isn't it the mind that shows the
  absurdity of this request?
  It is a mental formation prompted by a desire of the vital,
  --
  about this type of long frame my uneasiness doubled.
  Enlighten me, Sweet Mother.
  --
  in this case. I will explain: the idea of a big frame is excellent
  but difficult to execute. If the desire had not been there insisting
  --
  by strong ropes from rings fixed to a bar above. The supporting posts are securely set in the ground. I was thinking that
  some thing similar could be made for the sieve.
  --
  Having recognised this, I have lost all joy in action.
  Simply welcome the fact that you have become aware of a lack
  of thoroughness, since this awareness allows you to make further progress. Indeed, making progress, overcoming a difficulty,
  learning some thing, seeing clearly into an element of unconsciousness - these are the things that make one truly happy.
  22 September 1933
  --
  his mood, his way of thinking, feeling, acting. These atmospheres
  act and react on each other by contagion; the vibrations are
  --
  The explanation of many events may be found along this line -
  although, of course, it is not the only explanation!
  --
  heart towards You: "May this day bring me an opportunity to remain calm even in the face of provocation." It
  was a very spontaneous prayer.
  --
  open your mouth. In certain cases, as in this one, it is wiser to
  turn your back than to open your mouth.
  --
  made the shelves of this cupboard out of small pieces
  of wood. A large quantity of old planks were thus used
  --
  Yes, here everyone thinks only of spending, spending, spending
  as much as he can; no one thinks of saving and avoiding waste.
  It is the triumph of egoism. You may show this to them and add
  that it is I who gave the order to make all possible use of the old
  --
  vessels used for cooking are very large, the top of the fireplaces should not be much higher than ground level. this must
  be checked while the kitchen is being repaired. The top of
  --
  (The sadhak outlined his work-schedule.) All this leaves
  me little time - not enough for a tour of all the centres.
  --
  All my compliments for this appreciable progress.
  9 February 1934
  --
  obtained the intervention of the Divine Grace. this prompted
  Attila to alter the route of his troops, and so he gave the city a
  --
  the solution. this is not unusual. It has happened several
  times.
  --
  It would have been better not to say the things I have marked in
  red pencil. this falls under the "powers" that it would be better
  not to mention. Either the person you are speaking to does
  --
  these things."
  And don't speak about me unless it is unavoidable. I am
  --
  Does this imply that the report of your conversation with Mr. Z
  is inaccurate? this is very serious - you should not put words
  into his mouth which he didn't say. You must report things
  Series Two - To a Sadhak in the Building Department
  --
  I appreciate this attitude and this effort. It proves the sincerity of
  your aspiration. But I did not have that particular point in mind
  --
  only in French. I don't think you should do this, for it would
  amount to imposing the study of French on all those who work
  --
  the evening are paid double, and this seems reasonable.
  4 May 1934
  --
  These things need to be considered carefully, not lightly as one
  discusses a play or the pronunciation of French.
  --
  courage and confidence at the slightest setback, when things are
  not, by my own doing, exactly as you had planned? I think it is
  high time you learned this and I find that you give me very little
  credit, less perhaps than you would give an ordinary building
  --
  of all the remedies, this one (I mean being honest, sincere and
  conscientious) is the most difficult to achieve.
  --
  But when we came to the details of carrying this out, we always found ourselves confronted with the same difficulty: whom
  to dismiss? And according to your answers the difficulty seemed
  --
  Now I propose this - to put up a notice which X could
  draft along the following lines:
  --
  to keep all the workers busy. I am very sorry about this, but I
  am obliged to part with a certain number of them (you give the
  --
  And from July 1st we shall also have to think about reducing
  the number of projects undertaken at one time, in order to meet
  --
  - but this is not an ordinary pendulum since it works by rotary
  movement.) I answered, as I always do, "Do as you think best."
  He lengthened the pendulum and the clock started going even
  --
  vision and this belief is based not merely on theoretical knowledge but on the thousands of examples I have come across in
  the course of a life which is already long. Unfortunately I am
  --
  in other words, any exception to them is a miracle. this is false.
   this is what is at the root of all the misunderstandings
  --
  always conspire to justify these doubts, and this for a reason
  which is very easy to understand: doubt veils the consciousness
  --
  I have no thing else to add except this. When the question
  of distempering X's rooms arose, I looked very carefully several
  times with the inner eye and I saw this: brush the walls with a
  metal brush so that whatever is loose falls off and cover the rest
  with a thick layer of distemper which by its very thickness will be
  enough to conceal any irregularities. The process was supposed
  --
  that is why there are many things I do not say, because to me they
  are so obvious that it would be utterly pointless to mention them.
  --
  itself without my needing to speak about it, and in fact this often
  happens - it is only when the mind and vital get in the way, for
  --
  Read this carefully, study it, and when you come today I will
  ask you to read it from the place I have marked with a red cross,
  for I think it may be useful to everyone there. I shall probably
  ask you to translate it into English, to make sure that you have
  --
  I am thirsting, thirsting for Your love!
  You have only to open your heart and your thirst will be
  quenched, for the waters of love never run dry.
  --
  the state of things, and that one should not say, "It is no thing"
  unless one is ten times sure it is no thing.
  --
  under a pile of useless things, because one cannot take
  care of them.
  --
  I think so. But more than any thing, it is the lack of organisation
  and order which causes all this waste. Certainly, if there is not
  enough room to keep things in order and separate, the good
   things on one side and the bad on the other, it is better to get rid
  of the bad things. But this should be done with great care so as
  not to go to the other extreme and throw away things that may
  be useful.
  --
  X sent me a mason with a dismissal note this morning. Later, I learnt from X that the mason had laughed
  when X told him he was not satisfied with the work he
  --
  material by identification of consciousness. Is this true?
  Is it possible? For example, if there are cracks in a roof,
  --
  myself with the roof? Is there a definite method? Is this
  method easier and more certain than the mental process
  --
  concentrate on the object to be known (in this case the roof)
  until all the rest of the world disappears and the object alone
  --
  as a sure sign of victory - but how can this be done
  without getting a headache, Sweet Mother?
  --
  it what is known as a "voice"? How can these things be
  distinguished, Sweet Mother?
  --
  very good. If he doesn't, I shall keep silent, without arguing, and let him do as he likes. Is this attitude correct?
  No, it is not correct - and I see that you have not understood the
  --
  " this is how I think it should be done." If he contradicts you
  and gives a different opinion, you should simply answer: "All
  --
  In this way there can be no clash of personalities between
  him and you. It is only a matter of obedience to me.
  --
  I am very happy about the way you have taken this matter.
  When I speak to you so frankly, I am giving you a great proof
  --
  Yes, it is correct as an analysis, but a thing ought not to be
  done for any of these personal considerations. The thing to be
  done should be considered in itself, independent of all personal
  questions. If the thing is right and good, one should do it. If not,
  one should refrain from doing it.
  --
  on this point I said, "Ask Mother." Later it was Sweet
  Mother who decided not to have them removed.
  Yes, I hoped that his will could be made to yield on this point,
  because I thought it was absolutely true that removing the nails
  --
  I don't think I can be the judge to decide whether the
   thing is good or not, because my vision is limited.
  --
  whether a thing is right and good, unless one can see the law of
  Truth behind things.
  If You had said to me, "Removing the nails is no thing, is
  --
   this is not right. When I ask a question, I ask it in order to get exact and objective information. I have said this many times. I have
  no preconceived idea, no preference, no opinion about things.
  If I could move about and see every thing physically for myself, I
  would not need to get information from anyone. But this is not
  the case, and this is why I consult the people around me, because
  they are able to move about. I do not want them to answer me
  by echoing what they imagine - wrongly - to be what I think. I
  want them to use their powers of observation and their technical
  --
  nails removed." this is the sentence that upset me. Why
  was there no real cause? Won't the holes spoil the wall?
  --
  Did I invent this for some other motive?
  Look into your heart, in all sincerity, and you will see that
  --
  me, and I still haven't found the answer to this problem.
  Enlighten me, Sweet Mother.
  --
  Always the same mistake - you think that I judge by what
  people tell me! Whenever I am confronted with a fact, either
  --
  given up the work and that he will return to work this morning.
  So you should behave as if no thing had happened and welcome
  --
  be upset by such little things! What about the Yoga?
  You must shake all that off and return to a better state of
  --
  well. I would like you to go to bed earlier. Is all this work after
  meditation (discussions, accounts, etc.) really indispensable? To
  --
  But one thing is certain: you give far too much importance
  to the way people treat you. this hypersensitivity is the cause of
  most of the misunderstandings.
  --
  defects which prevent this achievement. I promise You
  that I will make a sincere effort to get rid of them, and
  --
   this state of things stirs up reactions of revolt in me,
  and the efforts I make to remain peaceful and calm seem
  --
  mind. These things are very difficult to overcome, for it requires
  that both of you open yourselves to a higher consciousness. this
  needs time and a continuous effort of sadhana from both of you.
  In the present conditions I think it would be better not to
  persist in your attempt at friendly relations with him, for it only
  --
  ideas of things and your reactions.
  The remedy: surrender all that to "Sweet Mother" completely and definitively.
  --
  It is very good, my child; I was quite sure that it would end this
  way, for I know the goodness of your heart.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Yoga, a specialising and separative tendency which, like all things in Nature, had its justifying and even imperative utility and we seek a synthesis of the specialised aims and methods which have, in consequence, come into being.
  But in order that we may be wisely guided in our effort, we must know, first, the general principle and purpose underlying this separative impulse and, next, the particular utilities upon which the method of each school of Yoga is founded. For the general principle we must interrogate the universal workings of Nature herself, recognising in her no merely specious and illusive activity of a distorting Maya, but the cosmic energy and working of God Himself in His universal being formulating and inspired by a vast, an infinite and yet a minutely selective
  Wisdom, prajna prasr.ta puran. of the Upanishad, Wisdom that went forth from the Eternal since the beginning. For the particular utilities we must cast a penetrative eye on the different methods of Yoga and distinguish among the mass of their details the governing idea which they serve and the radical force which gives birth and energy to their processes of effectuation.
  --
  Matter, which, however the too ethereally spiritual may despise it, is our foundation and the first condition of all our energies and realisations, and the Life-Energy which is our means of existence in a material body and the basis there even of our mental and spiritual activities. She has successfully achieved a certain stability of her constant material movement which is at once sufficiently steady and durable and sufficiently pliable and mutable to provide a fit dwelling-place and instrument for the progressively manifesting god in humanity. this is what is meant by the fable in the Aitareya Upanishad which tells us that the gods rejected the animal forms successively offered to them by the Divine Self and only when man was produced, cried out, " this indeed is perfectly made," and consented to enter in. She has effected also a working compromise between the inertia of matter and the active Life that lives in and feeds on it, by which not only is vital existence sustained, but the fullest developments of mentality are rendered possible. this equilibrium constitutes the basic status of Nature in man and is termed in the language of Yoga his gross body composed
  The Three Steps of Nature
  --
  If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine here seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of our nature, then any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no integral Yoga which ignores the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the universe. The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is Nature's indication to us of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom we must flee.
  Equally, the vital and nervous energies in us are there for a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. The great part assigned to this element in the universal scheme is powerfully emphasised by the catholic wisdom of the Upanishads. "As the spokes of a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the power of the strong and the purity of the wise. Under the control of the LifeEnergy is all this that is established in the triple heaven."2 It is therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
   annakos.a and pran.akos.a.
  --
  If the bodily life is what Nature has firmly evolved for us as her base and first instrument, it is our mental life that she is evolving as her immediate next aim and superior instrument. this in her ordinary exaltations is the lofty preoccupying thought in her; this, except in her periods of exhaustion and recoil into a reposeful and recuperating obscurity, is her constant pursuit wherever she can get free from the trammels of her first vital and physical realisations. For here in man we have a distinction which is of the utmost importance. He has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason. Mind in man is first emmeshed in the life of the body, where in the plant it is entirely involved and in animals always imprisoned. It accepts this life as not only the first but the whole condition of its activities and serves its needs as if they were the entire aim of existence. But the bodily life in man is a base, not the aim, his first condition and not his last determinant. In the just idea of the ancients man is essentially the thinker, the Manu, the mental being who leads the life and the body,3 not the animal who is led by them. The true human existence, therefore, only begins when the intellectual mentality emerges out of the material and we begin more and more to live in the mind independent of the nervous and physical obsession and in the measure of that liberty are able to accept rightly and rightly to use the life of the body. For freedom and not a skilful subjection is the true means of mastery. A free, not a compulsory acceptance of the conditions, the enlarged and sublimated conditions of our physical being, is the high human ideal. But beyond this intellectual mentality is the divine.
  The mental life thus evolving in man is not, indeed, a
  --
  Certainly, the mental life is not a finished evolution of Nature; it is not yet firmly founded in the human animal. The sign is that the fine and full equilibrium of vitality and matter, the sane, robust, long-lived human body is ordinarily found only in races or classes of men who reject the effort of thought, its disturbances, its tensions, or think only with the material mind.
  Civilised man has yet to establish an equilibrium between the fully active mind and the body; he does not normally possess it.
  Indeed, the increasing effort towards a more intense mental life seems to create, frequently, an increasing disequilibrium of the human elements, so that it is possible for eminent scientists to describe genius as a form of insanity, a result of degeneration, a pathological morbidity of Nature. The phenomena which are used to justify this exaggeration, when taken not separately, but in connection with all other relevant data, point to a different truth. 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 evolution.
  She has harmonised the bodily life with the material mind, she is harmonising it with the play of the intellectual mentality; for that, although it tends to a depression of the full animal and vital vigour, need not produce active disturbances. And she is shooting yet beyond in the attempt to reach a still higher level.
  --
   to this conclusion that mental life, far from being a recent appearance in man, is the swift repetition in him of a previous achievement from which the Energy in the race had undergone one of her deplorable recoils. The savage is perhaps not so much the first forefa ther of civilised man as the degenerate descendant of a previous civilisation. For if the actuality of intellectual achievement is unevenly distributed, the capacity is spread everywhere. It has been seen that in individual cases even the racial type considered by us the lowest, the negro fresh from the perennial barbarism of Central Africa, is capable, without admixture of blood, without waiting for future generations, of the intellectual culture, if not yet of the intellectual accomplishment of the dominant European. Even in the mass men seem to need, in favourable circumstances, only a few generations to cover ground that ought apparently to be measured in the terms of millenniums. Either, then, man by his privilege as a mental being is exempt from the full burden of the tardy laws of evolution or else he already represents and with helpful conditions and in the right stimulating atmosphere can always display a high level of material capacity for the activities of the intellectual life.
  It is not mental incapacity, but the long rejection or seclusion from opportunity and withdrawal of the awakening impulse that creates the savage. Barbarism is an intermediate sleep, not an original darkness.
  Moreover the whole trend of modern thought and modern endeavour reveals itself to the observant eye as a large conscious effort of Nature in man to effect a general level of intellectual equipment, capacity and farther possibility by universalising the opportunities which modern civilisation affords for the mental life. Even the preoccupation of the European intellect, the protagonist of this tendency, with material Nature and the externalities of existence is a necessary part of the effort. It seeks to prepare a sufficient basis in man's physical being and vital energies and in his material environment for his full mental possibilities. By the spread of education, by the advance of the backward races, by the elevation of depressed classes, by the multiplication of labour-saving appliances, by the movement
  The Three Steps of Nature
   towards ideal social and economic conditions, by the labour of Science towards an improved health, longevity and sound physique in civilised humanity, the sense and drift of this vast movement translates itself in easily intelligible signs. The right or at least the ultimate means may not always be employed, but their aim is the right preliminary aim, - a sound individual and social body and the satisfaction of the legitimate needs and demands of the material mind, sufficient ease, leisure, equal opportunity, so that the whole of mankind and no longer only the favoured race, class or individual may be free to develop the emotional and intellectual being to its full capacity. At present the material and economic aim may predominate, but always, behind, there works or there waits in reserve the higher and major impulse.
  And when the preliminary conditions are satisfied, when the great endeavour has found its base, what will be the nature of that farther possibility which the activities of the intellectual life must serve? If Mind is indeed Nature's highest term, then the entire development of the rational and imaginative intellect and the harmonious satisfaction of the emotions and sensibilities must be to themselves sufficient. But if, on the contrary, man is more than a reasoning and emotional animal, if beyond that which is being evolved, there is some thing that has to be evolved, then it may well be that the fullness of the mental life, the suppleness, flexibility and wide capacity of the intellect, the ordered richness of emotion and sensibility may be only a passage towards the development of a higher life and of more powerful faculties which are yet to manifest and to take possession of the lower instrument, just as mind itself has so taken possession of the body that the physical being no longer lives only for its own satisfaction but provides the foundation and the materials for a superior activity.
  --
  Yoga, the inner instrument.4 And Indian tradition asserts that this which is to be manifested is not a new term in human experience, but has been developed before and has even governed humanity in certain periods of its development. In any case, in order to be known it must at one time have been partly developed.
  And if since then Nature has sunk back from her achievement, the reason must always be found in some unrealised harmony, some insufficiency of the intellectual and material basis to which she has now returned, some over-specialisation of the higher to the detriment of the lower existence.
  But what then constitutes this higher or highest existence to which our evolution is tending? In order to answer the question we have to deal with a class of supreme experiences, a class of unusual conceptions which it is difficult to represent accurately in any other language than the ancient Sanskrit tongue in which alone they have been to some extent systematised.
  The only approximate terms in the English language have other associations and their use may lead to many and even serious inaccuracies. The terminology of Yoga 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.
  --
  Do such psychological conceptions correspond to any thing real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.
  For, as is indicated by the name, causal body (karan.a), as opposed to the two others which are instruments (karan.a), this crowning manifestation is also the source and effective power of all that in the actual evolution has preceded it. Our mental activities are, indeed, a derivation, selection and, so long as they are divided from the truth that is secretly their source, a deformation of the divine knowledge. Our sensations and emotions have the same relation to the Bliss, our vital forces and actions to the aspect of Will or Force assumed by the divine consciousness, our physical being to the pure essence of that Bliss and
  Consciousness. The evolution which we observe and of which
  --
   we are the terrestrial summit may be considered, in a sense, as an inverse manifestation, by which these supreme Powers in their unity and their diversity use, develop and perfect the imperfect substance and activities of Matter, of Life and of Mind so that they, the inferior modes, may express in mutable relativity an increasing harmony of the divine and eternal states from which they are born. If this be the truth of the universe, then the goal of evolution is also its cause, it is that which is immanent in its elements and out of them is liberated. But the liberation is surely imperfect if it is only an escape and there is no return upon the containing substance and activities to exalt and transform them.
  The immanence itself would have no credible reason for being if it did not end in such a transfiguration. But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being sufficiently partake of the purity of the supernal essence, sufficiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
  So dazzling is even a glimpse of this supreme existence and so absorbing its attraction that, once seen, we feel readily justified in neglecting all else for its pursuit. Even, by an opposite exaggeration to that which sees all things in Mind and the mental life as an exclusive ideal, Mind comes to be regarded as an unworthy deformation and a supreme obstacle, the source of an illusory universe, a negation of the Truth and itself to be denied and all its works and results annulled if we desire the final liberation. But this is a half-truth which errs by regarding only the actual limitations of Mind and ignores its divine intention.
  The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend
  --
  We perceive, then, these three steps in Nature, a bodily life which is the basis of our existence here in the material world, a mental life into which we emerge and by which we raise the bodily to higher uses and enlarge it into a greater completeness, and a divine existence which is at once the goal of the other two and returns upon them to liberate them into their highest possibilities. Regarding none of them as either beyond our reach or below our nature and the destruction of none of them as essential to the ultimate attainment, we accept this liberation and fulfilment as part at least and a large and important part of the aim of Yoga.
  

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo was never a social man in the 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.
   But, over and above newcomers, some local people and the few inmates of the house used to have informal talks with Sri Aurobindo in the evening. In the beginning the inmates used to go out for playing football, and during their absence known local individuals would come in and wait for Sri Aurobindo. Afterwards regular meditations began at about 4 p.m. in which practically all the inmates participated. After the meditation all of the members and those who were permitted shared in the evening sitting. this was a very informal gathering depending entirely upon Sri Aurobindo's leisure.
   When Sri Aurobindo and the Mother moved to No. 9 Rue de la Marine in 1922 the same routine of informal evening sittings after meditation continued. I came to Pondicherry for Sadhana in the beginning of 1923. I kept notes of the important talks I had with the four or five disciples who were already there. Besides, I used to take detailed notes of the Evening Talks which we all had with the Master. They were not intended by him to be noted down. I took them down because of the importance I felt about every thing connected with him, no matter how insignificant to the outer view. I also felt that every thing he did would acquire for those who would come to know his mission a very great significance.
  --
   Very often some news-item in the daily newspaper, town-gossip, or some interesting letter received either by him or by a disciple, or a question from one of the gathering, occasionally some remark or query from himself would set the ball rolling for the talk. The whole thing was so informal that one could never predict the turn the conversation would take. The whole house therefore was in a mood to enjoy the freshness and the delight of meeting the unexpected. There were peals of laughter and light talk, jokes and criticism which might be called personal, there was seriousness and earnestness in abundance.
   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.
  --
   But there were occasions when he did give his independent, personal views on some problems, on events or other subjects. Even then it was never an authoritarian pronouncement. Most often it appeared to be a logically worked out and almost inevitable conclusion expressed quite impersonally though with firm and sincere conviction. this impersonality was such a prominent trait of his personality! Even in such matters as dispatching a letter or a telegram it would not be a command from him to a disciple to carry out the task. Most often during his usual passage to the dining room he would stop on the way, drop in on the company of four or five disciples and, holding out the letter or the telegram, would say in the most amiable and yet the most impersonal way: "I suppose this has to be sent." And it would be for someone in the group instantly to volunteer and take it. The expression he very often used was "It was done" or "It happened", not "I did."
   From 1918 to 1922, we gathered at No. 41, Rue Franois Martin, called the Guest House, upstairs, on a broad verandah into which four rooms opened and whose main piece of furniture was a small table 3' x 1' covered with a blue cotton cloth. That is where Sri Aurobindo used to sit in a hard wooden chair behind the table with a few chairs in front for the visitors or for the disciples.
  --
   Then, on 23 November 1938, I got up at 2 o'clock to prepare hot water for the Mother's early bath because the 24th was Darshan day. Between 2.20 and 2.30 the Mother rang the bell. I ran up the staircase to be told about an accident that had happened to Sri Aurobindo's thigh and to be asked to fetch the doctor. this accident brought about a change in his complete retirement, and rendered him available to those who had to attend on him. this opened out a long period of 12 years during which his retirement was modified owing to circumstances, inner and outer, that made it possible for him to have direct physical contacts with the world outside.
   The long period of the Second World War with all its vicissitudes passed through these years. It was a priceless experience to see how he devoted his energies to the task of saving humanity from the threatened reign of Nazism. It was a practical lesson of solid work done for humanity without any thought of return or reward, without even letting humanity know what he was doing for it! Thus he lived the Divine and showed us how the Divine cares for the world, how He comes down and works for man. I shall never forget how he who was at one time in his own words "not merely a non-co-operator but an enemy of British Imperialism" bestowed such anxious care on the health of Churchill, listening carefully to the health-bulletins! It was the work of the Divine, it was the Divine's work for the world.
   There were no formal evening sittings during these years, but what appeared to me important in our informal talks was recorded and has been incorporated in this book.
   [1] Sri Aurobindo and His Ashram, 1985, p. 22.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  flower1 cannot return as it was before, for in this world things
  never repeat themselves in exactly the same way - every thing
  --
  I am sending You this rupee. Now I no longer need
  any pocket money.
  --
  Do not attach too much importance to all these things;
  they are the imaginations of a child who knows no thing of
  --
  Develop this thought:
  Consecration to the Divine is the secret of existence;
  --
  With these two images, I think you will understand.
  Tender love.
  --
  I spent the whole day in this state of dullness because I
  no longer imagine things as before.
  Mother, I would like to know if every thing I say
  --
  But this is not the only way to get rid of it. Opening to the Light
  and Consciousness from above and allowing them to replace the
  --
  running with it. Then it finds this less enjoyable and after some
  time it becomes quieter.
  --
  I have noticed that in X's presence I dare not do certain things, such as talk in a loud voice or other impolite
   things of this kind.
  It is good to observe yourself in order to see your weaknesses
  --
  these things to people because they cannot do any thing
  for her." "Yes," the doctor said, "I understand that he
  --
  I don't know when all these bad things will leave me.
  Take pity on me.
  --
  one's attention, so that this good and true side can grow and
  ultimately absorb the rest and transform the nature.
  --
  When I saw You this morning at Pranam, it seemed
  to me that You were very serious.
  I write to You whatever I think I ought to tell You,
  because I have promised to write about my thoughts and
  --
  naughty things to tell You. If there is some thing good, it
  Series Three - To "My little smile"
  is only that I work for You (Your sari): this is the only
   thing I can call good.
  --
  receive many such things to read. But if You become
  serious, as You were this morning, I would rather put an
  end to the matter.
  --
  may think of them. And as soon as you tell me all the things that
  are troubling you, you will see that they have disappeared and
  --
  Keep your smile, little child; it is this that gives you your
  strength.
  --
   thinking of all this makes me feel even sadder than
  before.
  --
  How can you dream of such a thing? You are at home here -
  are you not my little daughter? - and you will always have a
  --
  to me that I would have to write all this to Mother and
  suddenly the conversation stopped.
  --
  mouth and this makes a noise in my head.
  I am very tired of writing such bad and stupid things.
  I don't know when this distracted mind will become
  quiet.
  --
  won't tell Mother this or that, but rather say: I shall tell her
  every thing quite frankly.
  --
  You in this state of depression and discontent?
  But I don't blame You for this; it is me - I don't
  have a strong will, so how can I get rid of it?
  --
  Be careful, child, do not open the door to depression, discouragement and revolt - this leads far, far away from consciousness and makes you sink into the depths of obscurity
  where happiness can no longer enter. Your great strength was
  --
  knew how to work with courage and steadiness, and in this
  you were exceptional. But you have followed the example of
  --
  and with it your faith and confidence in me; in this condition, if
  all the divine forces were to concentrate on you, it would be in
  --
  what they say. And I feel as if this noise has been going on
  all night. It is like a bazaar, there is a lot of noise because
  --
  ... And as for X, now I think, "Why didn't I refuse
  him?" But what is the advantage of thinking afterwards!
  Series Three - To "My little smile"
  --
  I think this is the last thing I shall write to You.
  I should like to stop writing now, as I am feeling very
  --
  If I had known before that these things are so difficult, I
  should never have wished to come here. Mother, I wish
  --
  Why this discouragement? Each one has his difficulties, yours
  are no more insurmountable than those of others. You have only
  --
  You wrote this one day in my notebook. But all the
   things I have written about to You up to now have not
  disappeared. Perhaps they are all good! And perhaps this
  revolt, discontent, discouragement and bad temper are
  --
  Mother, I know that You will not like all these things
  I have written, but what can I do? I have to write all this
  to You.
  --
  He gave me a lecture. He did not say so but I think You
  asked him to come to my room.
  --
  You wrote to me once in this notebook (December 16th),
  with regard to Your help: "It is up to you to open yourself
  --
  And again You wrote to me (December 7th) in this
  notebook: "And as soon as you tell me all the things
  that are troubling you, you will see that they have disappeared and you will feel free and happy."
  So I tell You that even this revolt and this bad temper
  are troubling me.
  Of all things these are the worst.
  I think I have told You all the things that are troubling
  me.
  --
  Mother, rid me of this discouragement and this revolt,
  please. Will You not save me from them?
  --
  I don't think you are naughty and I know you are my child.
  29 December 1932
  --
  What is all this about psychological and physical
  diseases? I understand no thing of it.
  --
  without You, and this is why, Mother, You like to see me
  suffer as much as possible - isn't it so?
  --
  seem to be saying that I like to see you suffer; but this is so
  absurd that I cannot believe it is what you mean.
  --
  sadness - so much that I think if it goes on for a few
  days more, it may be very difficult for me to get rid of
  these things.
  I don't know what is going to happen, but I can't
  help thinking that if I remain in this condition all the time
  and if I can't ever be happy, it will soon be impossible
  for me to live. During these two days, in this sadness
  and despair, I had the idea of committing suicide. (Don't
  --
  There are thieves in the subtle world just as in the outer world.
  But you must close to them the doors of your thoughts and
  --
  them (the thieves of the vital world), because it is when you are
  depressed that they are best able to rob you. You must not listen
  --
  little note I sent you this afternoon. I was in a big hurry and
  I wrote as few words as possible. Of course I miss the time
  --
  interpretation on all I do. Who has poured this poison of doubt
  and dissatisfaction into your heart? Who has taken away at
  --
  order to get an answer from you, for I think that I know it; it
  is only so you may understand that I don't hold you responsible for this change which has come over you from outside.
  Now there is only one way open, the way of progress - since
  --
  help you make this indispensable progress.
  11 January 1933
  --
  you got up - (like this, for example: this morning I woke up
  at such and such a time after having slept for so many hours; I
  --
  It will be good to continue like this.
  14 January 1933
  Mother, I always write to You about the same things:
  sleep, work and talk. Mother, do You like reading the
  same thing every day?
  Why not, my little smile? You can learn to say the same things
  in different ways; this is an excellent exercise to learn how
  to write and mould your style. It seems that at the moment
  --
  I worked on the sari for ten hours. I think I shall
  finish this sari before 24th April.
  Mother, I have no thing new to tell You.
  --
  Do you know that this happens only once in eleven years?
  Eleven years ago, in 1922, in the month of February, it was possible to write 2.2.22 and eleven years from now, in the month
  --
  it mean? All these things - all the arts, the beautiful
  The Mother's name for a light golden-orange Hibiscus.
  --
  to manifest, this perfect beauty will express itself quite naturally
  and spontaneously in all forms.
  --
  Light".4 What does this mean? I don't understand.
  If you put "Divine" instead of "supramental", does that make
  --
  I was wearing the gown this evening when I went for a walk on
  the terrace.
  --
  Don't you think it would be a good idea for you to take a little
  rest? That is, either take a full day's rest or else work two hours
  --
  Yes, X told me today that the frame would be completely ready this evening.
  Today I worked nine hours on the blouse.
  --
  and beautiful things such as I want to make for my dear,
  dear Mother? How will my dreams be fulfilled if I waste
  --
  blouses without spoiling them? this is the first time I
  have ironed a blouse. Mother, give me a "bravo" for
  --
   this is worth far more than a "bravo"! this morning I was
  literally filled with admiration. It is magnificent - the birds are
  --
  cut or not. Because if it is well cut, I can cut other things
  without any hesitation.
  --
  I am very pleased that you have learned to do this too. What do
  you mean by "all day"? I hope it is not more than nine hours,
  --
  Since this morning I have some pain in the pupil of
  my left eye.
  --
  I think all the trouble I took for X was in vain. I
  spent nearly two hours this evening making her understand how to write things very clearly. But in vain.
  The trouble one takes like this for someone is never in vain. The
  result may not appear immediately, but one day or another a
  --
  any kind of perfection. I don't think this is the result you want
  to obtain!
  --
  I think you must have been proud today to see your superb sari
  - it is truly regal; and as for me, I was proud of my little smile
  --
  and tomorrow this work will be finished. Afterwards I
  shall start the embroidery.
  --
  I have only to undo this work - which took me three
  days - so as to do it better.
  --
  Mother, I think the sari You wore today is my finest
  embroidery, don't You think so?
  It is a work of art. It is simply splendid. I feel as if I were dressed
  --
  You did quite the right thing!
  A great promise came from above for you yesterday6, the
  --
  Do not torment yourself, my little smile; all this has come to
  teach you that on these occasions, after having had the joy of
  --
  so I speak only about important things, with her as well
  as with others; that is to say, if she asks me some thing I
  --
  Mother, this morning I wanted to tell all this to X,
  but my lips refused; they didn't want to smile.
  --
  You keep promising me beautiful things and I keep
  resisting them. How then can I ever be happy?
  --
  of the promises; and also you must be patient. In this physical
  world, things take time to get realised.
  12 December 1933
  --
  why you looked so grave at Pranam this morning. You should
  not torment yourself over such little things.
  Tender love.
  --
  My dear little child, why were you weeping so much this morning at Pranam? I was so sorry I could not comfort you. Won't you
  tell me about your sorrow so that I may remove it if possible?
  --
  I know that there are beautiful things in my little
  heart. There are bad things too, as You know, Mother
  - I have told You about them.
  But this little heart is full of love. Mother, we are
  going to burn all the bad things in this little heart. Then
  in my heart there will only be a very, very sweet love for
  --
  true. The beautiful things are far stronger than the ugly ones
  and they will surely win the victory. I am with you always, in
  --
  embroidered with silver thread. this blouse is very, very
  beautiful. The sari too will be the most beautiful one in
  --
  Before seeing X's blouse I used to think that my
  bird-of-paradise8 sari was very beautiful; but now that
  --
  I have seen this blouse, I find that the bird-of-paradise
  sari is no thing compared to the one X is preparing.
  --
  the embroidered saris has its own beauty; but it is true that this
  blouse is very beautiful.
  --
  a very beautiful thing someone has made for You, one
  ought to be very happy, and all those who love my sweet
  --
  finer things than anyone else here", some thing like that.
  And that is why when I saw some thing very beautiful
  --
  Mother, why are these silly things in me? I don't want
  them. They have been in me long enough. Now I don't
  --
  You are right in wanting all this pettiness and stupidity to
  disappear. I am fully with you in this determination and I am
  sure that you will triumph.
  --
  I hope that this new month will bring you the realisation you
  desire: a happy calm, an invariable peace, a luminous silence.
  --
  I shall capture You in my heart. I don't need to think
  of peace and happiness. When You dwell in our hearts,
  these things are sure to be there.
  You will not have to go far to seize me, for I am already in your
  --
  it in my heart (and I think everyone feels in his heart).
  I don't know how to feel outward. I don't understand
  --
  I mean that instead of living in the perceptions of the senseorgans, which are exclusively occupied with outward things,
  you should concentrate in the inner being, which has a life
  --
  wrote to me) after I sent it to You this morning with my
  letter?
  --
  to my heart to soothe this heavy sorrow which has no cause
  and to quell this great revolt which has no reason. Let me take
  you in my arms, bathe you in my love and wipe away even the
  --
  memory of this unfortunate incident. I kept the letter to show it
  to Sri Aurobindo along with your letter of this morning. I am
  returning it to you in this notebook.
  27 February 1934
  --
  My dear child, this is certainly a most unexpected way of interpreting this vision. I hadn't given it that meaning at all. The
  images in these visions are always symbolic and should be taken
  --
  of matter, this stream of life is freed only with difficulty and can
  hardly emerge into the light. But with a little concentration and
  --
  freed. this image applies to almost everyone, but in this case
  it concerned you because you were present, and I took it as
  --
  is, 2 rupees, 9 1/2 annas per yard. this evening X and
  I dyed the big ten-yard piece. But it was not successful:
  --
  I don't think it would be good to dye it again. It would become too dark. But we can take the irregularities as movements
  of water and underline them with a fine gold thread; then it will
  --
  what I think, it is this: Y has taken a lot of trouble and made
  a very beautiful drawing, a beautiful piece of cloth has been
  --
  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
  --
  drawing, and if by chance another difficulty crops up, this little
  child may once again say: "I am disappointed, I don't want to
  do this sari," and X will have worked for no thing. That is why I
  told you to ask him for the drawing yourself. He has just today
  --
  You are absolutely right, and I don't see why, instead of reading interesting things, you should start doing boring exercises.
  To learn a language one must read, read, read - and talk as
  --
  am proud of the beautiful things my dear children make for me
  and I wear them with affection and joy.
  --
  which isn't open to You and this is why, even when I
  want to feel Your love in my heart (which You say is
  --
  My heart? Or some thing else? I don't understand all this.
  I want my heart to open to You and to feel Your love
  --
  the intimacy of this self-giving one can become conscious of the
  inner Presence and the joy it brings.
  --
  You have already had this experience of peace and silent joy;
  you know what it is and it is sure to come back stronger and
  steadier. Remain confident, do not torment yourself - in this
  way you will hasten its coming.
  --
  was for You; in all the work I did, this feeling of "doing
  it for You" was always with me.
  Now I find that I have lost this feeling.
  My dear little child,
  Are you aware of any cause for this change? Surely there is
  one. Besides, these days when the Ashram is full of visitors,9
  --
  the consciousness. You must not let this upset you too much,
  but simply aspire with calm and perseverance for the light to
  --
  Yes, I think I know the cause of this change. Isn't
  it the desire to be admired by people - ego? Or is it
  --
  clouds... And if you want the radical remedy it lies in this:
  frankness, be absolutely frank; tell me fully all that is going
  --
  I know that you are too sensible and sensitive to ignore this
  truth.
  --
  realised this year.
  6 January 1963

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Since this is the plan of the divine Energy in humanity, the whole method and aim of our existence must work by the interaction of these three elements in the being. As a result of their separate formulation in Nature, man has open to him a choice between three kinds of life, the ordinary material existence, a life of mental activity and progress and the unchanging spiritual beatitude. But he can, as he progresses, combine these three forms, resolve their discords into a harmonious rhythm and so create in himself the whole godhead, the perfect Man.
  In ordinary Nature they have each their own characteristic and governing impulse.
  --
  The characteristic energy of pure Mind is change, and the more our mentality acquires elevation and organisation, the more this law of Mind assumes the aspect of a continual enlargement, improvement and better arrangement of its gains and so of a continual passage from a smaller and simpler to a larger and more complex perfection. For Mind, unlike bodily life, is infinite in its field, elastic in its expansion, easily variable in its formations. Change, then, self-enlargement and selfimprovement are its proper instincts. Mind too moves in cycles, but these are ever-enlarging spirals. Its faith is perfectibility, its watchword is progress.
  The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life.
  In each of these forms Nature acts both individually and collectively; for the Eternal affirms Himself equally in the single form and in the group-existence, whether family, clan and nation or groupings dependent on less physical principles or the supreme group of all, our collective humanity. Man also may seek his own individual good from any or all of these spheres of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the individual realisation with the collective aim. For as it is the right relation of the soul with the Supreme, while it is in the universe, neither to assert egoistically its separate being nor to blot itself out in the Indefinable, but to realise its unity with the Divine and the world and unite them in the individual, so the right relation of the individual with the collectivity is neither to pursue egoistically his own material or mental progress or spiritual salvation without regard to his fellows, nor for the sake of the community to suppress or maim his proper development, but to sum up in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nearer to the attainment of its supreme personalities.
  It follows that the object of the material life must be to fulfil, above all things, the vital aim of Nature. The whole aim of the material man is to live, to pass from birth to death with as much comfort or enjoyment as may be on the way, but anyhow to live.
  He can subordinate this aim, but only to physical Nature's other instincts, the reproduction of the individual and the conservation of the type in the family, class or community. Self, domesticity, the accustomed order of the society and of the nation are the constituents of the material existence. Its immense importance in the economy of Nature is self-evident, and commensurate is the importance of the human type which represents it. He assures her of the safety of the framework she has made and of the orderly continuance and conservation of her past gains.
  But by that very utility such men and the life they lead are condemned to be limited, irrationally conservative and earthbound. The customary routine, the customary institutions, the inherited or habitual forms of thought, - these things are the life-breath of their nostrils. They admit and jealously defend the changes compelled by the progressive mind in the past, but combat with equal zeal the changes that are being made by it in the present. For to the material man the living progressive thinker is an ideologue, dreamer or madman. The old Semites who stoned the living prophets and adored their memories when dead, were the very incarnation of this instinctive and unintelligent principle in Nature. In the ancient Indian distinction between the once born and the twice born, it is to this material man that the former description can be applied. He does Nature's inferior works; he assures the basis for her higher activities; but not to him easily are opened the glories of her second birth.
  Yet he admits so much of spirituality as has been enforced on his customary ideas by the great religious outbursts of the past and he makes in his scheme of society a place, venerable though not often effective, for the priest or the learned theologian who can be trusted to provide him with a safe and ordinary spiritual pabulum. But to the man who would assert for himself the liberty of spiritual experience and the spiritual life, he assigns, if he admits him at all, not the vestment of the priest but the robe of the Sannyasin. Outside society let him exercise his dangerous freedom. So he may even serve as a human lightning-rod receiving the electricity of the Spirit and turning it away from the social edifice.
  Nevertheless it is possible to make the material man and his life moderately progressive by imprinting on the material mind the custom of progress, the habit of conscious change, the fixed idea of progression as a law of life. The creation by this means of progressive societies in Europe is one of the greatest triumphs of Mind over Matter. But the physical nature has its revenge; for the progress made tends to be of the grosser and more outward kind and its attempts at a higher or a more rapid movement bring about great wearinesses, swift exhaustions, startling recoils.
  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.
  --
  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.
  --
   this mixing with life may, however, be pursued for the sake of the individual mind and with an entire indifference to the forms of the material existence or the uplifting of the race. this indifference is seen at its highest in the Epicurean discipline and is not entirely absent from the Stoic; and even altruism does the works of compassion more often for its own sake than for the sake of the world it helps. But this too is a limited fulfilment. The progressive mind is seen at its noblest when it strives to elevate the whole race to its own level whether by sowing broadcast the image of its own thought and fulfilment or by changing the material life of the race into fresh forms, religious, intellectual, social or political, intended to represent more nearly that ideal of truth, beauty, justice, righteousness with which the man's own soul is illumined. Failure in such a field matters little; for the mere attempt is dynamic and creative. The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind.
  That highest thing, the spiritual existence, is concerned with what is eternal but not therefore entirely aloof from the transient. For the spiritual man the mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its dream of perfect Truth in the supreme, self-existent, self-apparent and eternal Verity which never varies, but explains and is the secret of all variations and the goal of all progress; its dream of perfect action in the omnipotent and self-guiding Law that is inherent for ever in all things and translates itself here in the rhythm of the worlds. What is fugitive vision or constant effort of creation in the brilliant Self is an eternally existing Reality in the Self that knows2 and is the Lord.
  But if it is often difficult for the mental life to accommodate itself to the dully resistant material activity, how much more difficult must it seem for the spiritual existence to live on in a world that appears full not of the Truth but of every lie and illusion, not of Love and Beauty but of an encompassing discord and ugliness, not of the Law of Truth but of victorious selfishness and sin? Therefore the spiritual life tends easily in the saint and Sannyasin to withdraw from the material existence and reject it either wholly and physically or in the spirit. It sees this world as the kingdom of evil or of ignorance and the eternal and divine either in a far-off heaven or beyond where there is no world and no life. It separates itself inwardly, if not also physically, from the world's impurities; it asserts the spiritual reality in a spotless isolation. this withdrawal renders an invaluable service to the material life itself by forcing it to regard and even to bow down to some thing that is the direct negation of its own petty ideals, sordid cares and egoistic self-content.
  But the work in the world of so supreme a power as spiritual force cannot be thus limited. The spiritual life also can return upon the material and use it as a means of its own greater fullness. Refusing to be blinded by the dualities, the appearances, it can seek in all appearances whatsoever the vision of the same Lord, the same eternal Truth, Beauty, Love, Delight. The
  Vedantic formula of the Self in all things, all things in the Self and all things as becomings of the Self is the key to this richer and all-embracing Yoga.
  2 The Unified, in whom conscious thought is concentrated, who is all delight and enjoyer of delight, the Wise. . . . He is the Lord of all, the Omniscient, the inner Guide.
  --
  But the spiritual life, like the mental, may thus make use of this outward existence for the benefit of the individual with a perfect indifference to any collective uplifting of the merely symbolic world which it uses. Since the Eternal is for ever the same in all things and all things the same to the Eternal, since the exact mode of action and the result are of no importance compared with the working out in oneself of the one great realisation, this spiritual indifference accepts no matter what environment, no matter what action, dispassionately, prepared to retire as soon as its own supreme end is realised. It is so that many have understood the ideal of the Gita. Or else the inner love and bliss may pour itself out on the world in good deeds, in service, in compassion, the inner Truth in the giving of knowledge, without therefore attempting the transformation of a world which must by its inalienable nature remain a battlefield of the dualities, of sin and virtue, of truth and error, of joy and suffering.
  But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.
  In India, for the last thousand years and more, the spiritual life and the material have existed side by side to the exclusion of the progressive mind. Spirituality has made terms for itself with Matter by renouncing the attempt at general progress. It has obtained from society the right of free spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the recognition of that life as man's goal and those who live it as worthy of an absolute reverence, and the casting of society itself into such a religious mould that its most customary acts should be accompanied by a formal reminder of the spiritual symbolism of life and its ultimate destination. On the other hand, there was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The religious mould being fixed, the formal reminder tended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and religions ended only in a new routine or a modification of the old; for the saving element of the free and active mind had been exiled. The material life, handed over to the Ignorance, the purposeless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.

0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  not working satisfactorily. He does not keep things clean.
  As there is no better man I am trying to get on with
  --
  The bullocks seem to like this man and this is the most important
  point.
  --
  quite intelligent enough to feel the change of people. this new
  man is not an expert and moreover he has some thing of a brute
  --
  I have watched the thing from the roof, and saw with the inner
  sight also. There is absolutely no doubt about what is happening
  --
  sensitive perhaps - (of this I am not sure as I have not followed
  other bullocks so closely). The truth is that they dislike and distrust the present driver, and not without reason. When they were
  --
  and worked well. Since this one is driving them they are sad and
  dejected and work reluctantly. I see no solution but to change
  --
  I can tell you this to finish with the subject, that from the
  roof I concentrated the power on the bullocks ordering them to
  --
  I hope that this time I have made myself clear.
  14 September 1932
  --
  I think that Chakki work3 is very disgusting for the bullocks;
  it brings down their vitality because of that, and makes them
  --
  the places, many things are observed on that day. Horns
  are painted in red and blue colour, no work is given and
  so on. I am not submitting all this to have permission
  to do like that for our cattle. But I am tempted to beg
  you for your kind gracious permission to use this kind of
  necklace which I am enclosing herewith for our darling
  --
  the horns; it is so ugly! And I think you must be careful not to
  take out Ra in the street that day as usually children run after
  --
  What is this? If the cart-man made a mistake or misbehaved
  with the bullocks, I must know and will tolerate none of THESE
  --
  as he wanted her to. this was her mistake. When I ran
  and questioned him he did not care to answer. Servants
  --
  work. this question must be put clearly to the doctor asking for
  A bullock.
  --
  All this is absolutely forbidden by the Municipal rules, and if
  any of these things were done by us it was a great mistake and I
  intend that it should never be renewed.

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Therefore by some it is supposed that this is not only the highest but also the one true or exclusively preferable object of Yoga.
  Yet it is always through some thing which she has formed in her evolution that Nature thus overpasses her evolution. It is the individual heart that by sublimating its highest and purest emotions attains to the transcendent Bliss or the ineffable Nirvana, the individual mind that by converting its ordinary functionings into a knowledge beyond mentality knows its oneness with the
  --
  It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the
  Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta.1 There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic may be our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
  For the contact of the human and individual consciousness with the divine is the very essence of Yoga. Yoga is the union of that which has become separated in the play of the universe with its own true self, origin and universality. The contact may take place at any point of the complex and intricately organised consciousness which we call our personality. It may be effected in the physical through the body; in the vital through the action of
  --
  The third term of the trinity is Bhagavat, the divine revelation of Love.
  The Systems of Yoga
  --
  For it is calculated on the amount of vital or dynamic force necessary to drive the physical engine during the normal span of human life and to perform more or less adequately the various workings demanded of it by the individual life inhabiting this frame and the world-environment by which it is conditioned.
  The Conditions of the Synthesis
  --
  Nature and kept wi thin the narrow bounds of her normal operations. In the ancient tradition of Hathayoga it has always been supposed that this conquest could be pushed so far even as to conquer to a great extent the force of gravitation. By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments. These are called pran.ayama, the control of the breath or vital power; for brea thing is the chief physical functioning of the vital forces. Pranayama, for the Hathayogin, serves a double purpose. First, it completes the perfection of the body. The vitality is liberated from many of the ordinary necessities of physical Nature; robust health, prolonged youth, often an extraordinary longevity are attained.
  On the other hand, Pranayama awakens the coiled-up serpent of the Pranic dynamism in the vital sheath and opens to the Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he already possesses.
  --
  The results of Hathayoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stupendous labour. The object of physical Nature, the preservation of the mere physical life, its highest perfection, even in a certain sense the capacity of a greater enjoyment of physical living have been carried out on an abnormal scale. But the weakness of Hathayoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. If in return for this loss we gain another life in another world wi thin, the mental, the dynamic, these results could have been acquired through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilised, not thrown into the common sum of the world's activities. Hathayoga attains large results, but at an exorbitant price and to very little purpose.
  Rajayoga takes a higher flight. It aims at the liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed; for the lord, the Purusha, is subjected to his ministers, the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection.
  First, therefore, the powers of order must be helped to overcome
  --
  But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pran.ayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kun.d.alin, the coiled and sleeping serpent of Energy wi thin. this done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
  By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on
  --
   its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of
  Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included
  --
  But the weakness of the system lies in its excessive reliance on abnormal states of trance. this limitation leads first to a certain aloofness from the physical life which is our foundation and the sphere into which we have to bring our mental and spiritual gains. Especially is the spiritual life, in this system, too much associated with the state of Samadhi. Our object is to make the spiritual life and its experiences fully active and fully utilisable in the waking state and even in the normal use of the functions.
  But in Rajayoga it tends to withdraw into a subliminal plane at the back of our normal experiences instead of descending and possessing our whole existence.
  --
   differs also in this, - and here from the point of view of an integral Yoga there seems to be a defect, - that it is indifferent to mental and bodily perfection and aims only at purity as a condition of the divine realisation. A second defect is that as actually practised it chooses one of the three parallel paths exclusively and almost in antagonism to the others instead of effecting a synthetic harmony of the intellect, the heart and the will in an integral divine realisation.
  The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of
  Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme.
  But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not some thing entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect
  The Systems of Yoga
  --
  Lord, with our human life as its final stage, pursued through the different phases of self-concealment and self-revelation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation.
   this path, too, as ordinarily practised, leads away from worldexistence to an absorption, of another kind than the Monist's, in the Transcendent and Supra-cosmic.
  But, here too, the exclusive result is not inevitable. The Yoga itself provides a first corrective by not confining the play of divine love to the relation between the supreme Soul and the individual, but extending it to a common feeling and mutual worship between the devotees themselves united in the same realisation of the supreme Love and Bliss. It provides a yet more general corrective in the realisation of the divine object of Love in all beings not only human but animal, easily extended to all forms whatsoever. We can see how this larger application of the Yoga of
  Devotion may be so used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in our humanity.
  The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so
  The Conditions of the Synthesis
   purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy.
  To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities.
  --
  We can see also that in the integral view of things these three paths are one. Divine Love should normally lead to the perfect knowledge of the Beloved by perfect intimacy, thus becoming a path of Knowledge, and to divine service, thus becoming a path of Works. So also should perfect Knowledge lead to perfect
  Love and Joy and a full acceptance of the works of That which is known; dedicated Works to the entire love of the Master of the Sacrifice and the deepest knowledge of His ways and His being. It is in this triple path that we come most readily to the absolute knowledge, love and service of the One in all beings and in the entire cosmic manifestation.
  

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  When you have a desire you are governed by the thing you
  desire; it takes possession of your mind and your life, and you
  --
  music lesson, the good things that were developing in me
  have been broken to pieces. Is it true?
  All these feelings - this uneasiness, this tiredness, these impressions of broken progress - come from the vital, which rebels
  because its desires and preferences are not satisfied. All that has
  --
  Why this question? You have done no thing wrong and I am
  not in the least displeased with you. Did I look very serious
  tonight? If it is so, it was because I was thinking of the stupidity
  Series Five - To a Child
  and blindness of this poor world, but there was surely no thing
  concerning you.
  --
  they should be. The small one you sent this morning is very fine
  and the choice of colours is excellent.
  --
  Why does this difficulty come? Do I open myself to
  it or is it some thing else? Mother, after having come so
  --
  itself in you. this is what I want, but have I done it? I
  want to be close to your heart, I want... but is it possible?
  --
  know what to do. this state must go, but I don't know
  how. I have no courage.
  --
  becoming a true Yogi if that be his aspiration. And the more this
  man realises his true being, the more he will become my very
  --
  that would be the worst thing I could do for you.
  True love is the love that wants, to the exclusion of all else,
  the highest good for the loved one. this is the love that I have
  and want to have for you.
  --
  My child, my child, why this great sadness? Is it because someone to whom you had given your friendship has withdrawn for
  reasons that he thinks are very profound?
  But don't you still have your mother's friendship? And also
  --
  too glad to speak of it to you. Shake off this childish depression
  and contemplate the Sun that is rising in your heart!
  --
  You don 't love me at all. Is this the way that one
  loves one's child?
  --
  cannot give up this habit. I have made many efforts to
  stop all human contacts, but I cannot. I don't know
  --
  I don't think it would be good for you to live completely retired
  and turned in on yourself. The whole thing is to choose your
  relationships well. You must choose to enter into relation only
  with those whose contact does not veil my presence. this is the
  important point which should never be forgotten. All that leads
  --
  presence is good. You should judge things in the light of this
  rule. You will see that it will help you to protect yourself from
  --
  You see, my child, the unfortunate thing is that you are too preoccupied with yourself. At your age I was exclusively occupied
  with my studies - finding things out, learning, understanding,
  knowing. That was my interest, even my passion. My mother,
  --
  to complain to her about one thing or another, to tell her that
  we were discontented, she would make fun of us or scold us and
  say, "What is this nonsense? Don't be ridiculous. Quick! Off
  you go and work, and never mind whether you are in a good or
  --
  I have told you this because the anxiety you speak of comes
  from the fact that you are far too concerned about yourself. It
  --
  I am telling you these things with all my affection, and I
  hope that you will understand them.
  --
  Carefully keep this bliss, this repose, this assurance of Victory; they are more precious than all the riches of this world,
  and they will keep you very close to me.
  --
  most useless and foolish of all things; and when you give up this
  bad habit of revolt, you will see that suffering too will go away
  --
  With all my being, I want this progress and this transformation for you.
  With love.
  --
  the result of spiritual realisation. Is this too grand and vast a
  programme?
  --
  sending you this evening.
  My dear little lion,
  --
  the best thing is to remain always cradled in my arms, protected
  by my love which never leaves you.
  --
  regularly, eat regularly, exercise regularly, etc., etc. And unfortunately you refuse all discipline. this makes my task very
  difficult.
  --
  disappear; they are indeed ugly, mean and ignorant things that
  stop all progress.
  My force is with you to conquer these things. And my love
  never leaves you.
  --
  Don't you think it is high time for you to develop these
  qualities, which are absolutely indispensable if you want to do
  --
  The best thing for your headache is to take plenty of physical
  exercise (such as gardening for example).
  --
  when I am very happy, truly happy, this part is still sad.
  Mother, which part in me is like this? Is it the heart, the
  vital, or is it some thing very superficial and insignificant?
  --
  the slightest. this part of the vital must learn to become stronger
  and more enduring.
  --
  has gone. When will all these things go away?
  My dear child,
  --
  want to console me by telling me this? When I look
  wi thin myself, not just now but over the past two years,
  --
  No, I cannot do all those things. Why did you think
  that? Is there any special reason? Will you tell me one
  --
  I don't know at all what things you mean. All I told you
  was that to develop your artistic faculties you are much better
  --
  You told me that you saw two things while I was
  playing: "Garuda", and the palace and river. What do
  --
  each reflection of the moon is different. this is what I wanted
  to say in a poetic form.
  --
  open yourself to this help and protection and learn to use them
  to conquer the adversary who is trying to draw you towards the
  --
  see whether I want this life or not? Mother, if you don't
  know what my path is, then who does?
  --
  I feel completely suffocated. The struggle has become fiercer. How many days must I go on like this?
  My dear child,
  Do not lose heart and do not be impatient; these things take
  a long time to disappear. You know, don't you, that our force,
  --
  Keep your interest in the work - this too will help you to
  pass through the difficult moments.
  --
  yourself. I know that it is troublesome to feel this resistance
  in yourself; but persist in your will to overcome it and it will
  --
  Yes, I think in fact that your poetry has stopped so that you
  can prepare yourself for a higher inspiration. You were going
  --
  One thing I want to ask you: Mother, will you
  always be in my heart?
  --
  would like to tell you some thing about this. To be sure that you
  are meant for the Ashram life, it is necessary that the spiritual
  --
  realisation of the Divine - must be the most important thing to
  you, the only thing worth living for.
  For this feeling of wanting me can mislead you. Are you
  sure it is the Divine in me that you want? When you come back
  --
  that is another thing. But in that case, you will have to rely on
  the inner help, not on an outer and superficial help.
  I am telling you all this so that you may not be disappointed
  once again after returning here.
  Read my letter very carefully, think it over well to be sure
  that you have understood it completely, and when you have seen
  --
  However, I do not think it would be wise to come to
  Pondicherry in February, for once you are here you might again
  --
  But I must warn you about two things:
  (1) Your vital will find no gratification here, as life has
  --
  weakly that all will be well; but this voice is so feeble
  that I cannot rely on it.1
  My faults are so numerous and so great that I think
  I shall fail. On the other hand, I have neither the inclination nor the capacity for the ordinary life. And I
  know that I shall never be able to leave this life. this is
  my situation right now. The struggle is getting more and
  --
  I am not vexed, I am not displeased - this impression of yours
  is quite false and imaginary - it may be the result of a bad
  --
  So, throw away all this nonsense and try to be quiet and
  happy.
  --
  Never forget this promise of Sri Aurobindo and keep
  courage in spite of all difficulties. You are sure to reach the goal,
  --
  is no reason to believe that you will not succeed in this life; on the
  contrary, I see in you the signs of a vocation. And since you have
  --
  cannot express this in proper words and it is becoming
  melodramatic. Pardon my mistake.
  --
  inexhaustible. It is the same thing for peace and for all the true
   things you can aspire for.
  --
  your life. As soon as you have understood the need for this,
  every thing will become easier - and you will at last be able to
  --
  I am always with you in this effort and aspiration.
  Mother,
  --
  I don't know what to do with this vital. Will you
  please stop it?
  --
  And when Sri Aurobindo tells you some thing, the first thing
  to do, and the most important if you want to conquer the
  --
  come, you should not think that I am displeased, but on the
  contrary that I am always with you, supporting you, protecting
  --
  inside yourself without exterior sound and thinking of me at the
  same time:

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   the Divine is the one thing needful and it includes or leads up to all the rest; towards this sole good we have to drive and this attained, all the rest that the divine Will chooses for us, all necessary form and manifestation, will be added.
  The synthesis we propose cannot, then, be arrived at either by combination in mass or by successive practice. It must therefore be effected by neglecting the forms and outsides of the
  --
  Will-in-Power executive in the universe. It was by learning and applying the intimate secrets of this Will-in-Power, its method, its Tantra, that the Tantric Yogin pursued the aims of his discipline, - mastery, perfection, liberation, beatitude. Instead of drawing back from manifested Nature and its difficulties, he confronted them, seized and conquered. But in the end, as is the general tendency of Prakriti, Tantric Yoga largely lost its principle in its machinery and became a thing of formulae and occult mechanism still powerful when rightly used but fallen from the clarity of their original intention.
  We have in this central Tantric conception one side of the truth, the worship of the Energy, the Shakti, as the sole effective force for all attainment. We get the other extreme in the Vedantic conception of the Shakti as a power of Illusion and in the search after the silent inactive Purusha as the means of liberation from the deceptions created by the active Energy. But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed
  The Conditions of the Synthesis
  --
  It is this self-certainty of the Idea which is meant by the Gita when it says, yo yac-chraddhah. sa eva sah., "whatever is a man's faith or the sure Idea in him, that he becomes."
  We see, then, what from the psychological point of view,
  - and Yoga is no thing but practical psychology, - is the conception of Nature from which we have to start. It is the selffulfilment of the Purusha through his Energy. But the movement of Nature is twofold, higher and lower, or, as we may choose to term it, divine and undivine. The distinction exists indeed for practical purposes only; for there is no thing that is not divine, and in a larger view it is as meaningless, verbally, as the distinction between natural and supernatural, for all things that are are natural. All things are in Nature and all things are in God.
  But, for practical purposes, there is a real distinction. The lower
  Nature, that which we know and are and must remain so long as the faith in us is not changed, acts through limitation and division, is of the nature of Ignorance and culminates in the life of the ego; but the higher Nature, that to which we aspire, acts by unification and transcendence of limitation, is of the nature of Knowledge and culminates in the life divine. The passage from the lower to the higher is the aim of Yoga; and this passage
  The Synthesis of the Systems
   may effect itself by the rejection of the lower and escape into the higher, - the ordinary view-point, - or by the transformation of the lower and its elevation to the higher Nature. It is this, rather, that must be the aim of an integral Yoga.
  But in either case it is always through some thing in the lower that we must rise into the higher existence, and the schools of
  --
  Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of short cuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
  The method we have to pursue, then, 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. Thus in a sense
  --
  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 sadhana. 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 our weakness and supports us through all our failings of faith, courage and patience. It "makes the blind to see and the lame to stride over the hills." The intellect becomes 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
  --
  Every thing 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 every thing in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some element or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefa thers fashioning the gods as a smith forges the crude material in his smithy.
   thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in
  Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God wi thin 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.
  An integral method and an integral result. 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
  --
  Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-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.
  --
   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 Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it 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.
  Perfection includes perfection of mind and body, so that the highest results of Rajayoga and Hathayoga should be contained in the widest formula of the synthesis finally to be effected by mankind. At any rate a full development of the general mental and physical faculties and experiences attainable by humanity through Yoga must be included in the scope of the integral method. Nor would these have any raison d'etre unless employed for an integral mental and physical life. Such a mental and physical life would be in its nature a translation of the spiritual existence into its right mental and physical values. Thus we would arrive at a synthesis of the three degrees of Nature and of the three modes of human existence which she has evolved or is evolving. We would include in the scope of our liberated being and perfected modes of activity the material life, our base, and the mental life, our intermediate instrument.
  --
  The divinising of the normal material life of man and of his great secular attempt of mental and moral self-culture in the individual and the race by this integralisation of a widely perfect
  The Yoga of Divine Works

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  treated in the present stanza, and will be treated in the first part of this book.
  And the second is of the spiritual part; of this speaks the second stanza,
  which follows; and of this we shall treat likewise, in the second and the third
  part, with respect to the activity of the soul; and in the fourth part, with
  --
  of union with God. And this latter night is a more obscure and dark and
  terrible purgation, as we shall say afterwards.2
  --
  based upon this incapacity. Souls 'begin to enter' this dark night
  when God draws them forth from the state of beginnerswhich is the
  --
  Before explaining the nature and effects of this Passive Night, the Saint touches, in
  passing, upon certain imperfections found in those who are about to enter it and
  --
  he will 'treat more fully . . . since very little has been said of this, either in speech or
  in writing, and very little is known of it, even by experience.' 7
  Having described this Passive Night of Sense in Chapter viii, he explains
  with great insight and discernment how it may be recognized whether any given
  aridity is a result of this Night or whether it comes from sins or imperfections, or
  from frailty or lukewarmness of spirit, or even from indisposition or 'humours' of the
  body. The Saint is particularly effective here, and we may once more compare this
  chapter with a similar one in the Ascent (II, xiii)that in which he fixes the point
  --
  Cross as a consummate spiritual master. And this not only for the objective value of
  his observations, but because, even in spite of himself, he betrays the sublimity of
  --
  In Chapter x, the Saint describes the discipline which the soul in this Dark
  Night must impose upon itself; this, as might be logically deduced from the Ascent,
  consists in 'allowing the soul to remain in peace and quietness,' content 'with a
  --
  from this aridity, while Chapter xiv briefly expounds the last line of the first stanza
  and brings to an end what the Saint desires to say with respect to the first Passive
  --
  which have preceded it. this, nevertheless, is the Dark Night par excellence, of
  which the Saint speaks in these words: 'The night which we have called that of
  --
  fullness the nature of this spiritual purgation or dark contemplation referred to in
  the first stanza of his poem and the varieties of pain and affliction caused by it,
  --
  impresses indelibly upon the mind the fundamental concept of this most sublime of
  all purgations. Marvellous, indeed, are its effects, from the first enkindlings and
  --
  the soul. 'For this (latter) is an enkindling of spiritual love in the soul, which, in the
  midst of these dark confines, feels itself to be keenly and sharply wounded in strong
  --
  Chapter xviii is compared to the 'staircase' of the poem. this comparison suggests to
  the Saint an exposition (Chapters xviii, xix) of the ten steps or degrees of love which
  --
  As far as we know, this commentary was never written. We have only the briefest
  outline of what was to have been covered in the third, in which, following the same
  effective metaphor of night, the Saint describes the excellent properties of the
  --
  premature truncation of this eloquent treatise.13 We have already given our
  opinion14 upon the commentaries thought to have been written on the final stanzas
  --
  part of this great gap is filled by St. John of the Cross himself in his other treatises,
  but it is small compensation for the incomplete state in which he left this edifice of
  such gigantic proportions that he should have given us other and smaller buildings
  --
  Flame of Love, they are not so completely knit into one whole as is this great double
  treatise. They lose both in flexibility and in substance through the closeness with
  --
  sublimest passages, this intermingling of philosophy with mystical theology makes
  him seem particularly so. These treatises are a wonderful illustration of the

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  in any case this cannot be compared at all with the bloody revolutions which quite uselessly tear up countries without bringing
  any great change after them, because they leave men as false, as
  --
   this Series is organised broadly by subject into thirteen parts - the form in which
  it was originally published; in this it differs from the other Series, which are arranged
  chronologically. The replies here were written between 1933 and 1949 - most of them
  --
  quite naturally as one sees earthly things and then there
  will be no need to exclaim: "The Divine is everywhere"
  - for this will be a normal experience.
  If the realisation were to be limited to this, it would hardly be
  worth much. It is an integral transformation of terrestrial life
  --
  Beloved Mother, every moment I feel a great transformation taking place in me. Isn't this true?
  It is quite true. But it seems to me that even the outer forms,
  the appearances are changing more than you say. Only, this is
  not very easily seen because it happens normally, in accordance
  with the law of the truth of things, and not arbitrarily through
  a mental decision.
  --
  soon as I try to do so, I find no thing but this body, which
  is like a lair of banal thoughts and lawless desires.
  --
  The awareness of the Divine Presence in all things and always.
  You have said in your Conversations that to prepare
  --
  I don't think this is true; union with the outer nature brings more
  certainly sorrow than joy!
  --
  I don't like this life without any attachments.
  Series Six - To a Young Sadhak
  --
  Why do you want to think the whole world is against you? this
  is childish.
  --
  Is it strange that one should become disgusted with this
  world? The repetition of the same round - that is death
  --
   this is one way of seeing things; but there is another in which
  one finds that no two things, no two moments are exactly alike
  in the world and that every thing is in perpetual change.
  --
  It is in a calm and persevering will that this can be accomplished.
  May my whole being be only that love which wants to
  --
  Keep this aspiration and you are sure of victory; you will love
  me one day with a love which fills you with strength and with
  --
  eternal consciousness and it is of this that one must become
  aware.
  --
  my mind flits hither and thither as soon as it finds the
  slightest occasion.
  It is precisely because of this that you lose the feeling of the
  Presence.
  --
  experience of this presence and then you will become aware
  that in its depths your heart has always been conscious of this
  presence.
  --
  would not be able to think of me. So you may be sure of my
  presence. I add my blessings.
  --
  naturally see Him in all things and everywhere.
  Series Six - To a Young Sadhak
  --
  soul, then it is a very easy thing for me.
  Not only of the soul, but of the whole being, without reserve.
  --
  but You will be always far from me. this picture does
  not appear bad to me, because I know there is a great
  --
  Certainly, this is quite possible. But one must awaken to the
  consciousness of these planes.
  --
  even when your physical eyes do not see me? I don't think so, for
  if it were so, you would not complain of separation, you would
  --
  To think that if you leave your body you will come closer to
  me is a big mistake; for the vital being remains what it is, whether
  --
  next birth may not be useless like this one.
   this is all nonsense; we have not to busy ourselves with the next
  life, but with this one which offers us, till our very last breath,
  all its possibilities. To put off for the next birth what one can do
  in this life is like putting off for tomorrow what one can do this
  very day; it is laziness. It is only with death that the possibility
  --
  I often ask myself if there is a truth behind this desire to
  come close to You.
  --
  yourself, purify yourself wi thin, so that this approach may be
  useful and profitable.
  --
  false; but if you think I am there for all my children, that I carry
  them in my heart, that I want to lead them to the Divine and
  that I am grieved when they move away from Him, - then this
  is quite true.
  --
  If you are physically far from me and think of me all the time,
  you will surely be nearer to me than if you were seated near me
  but thinking about other things.
  Series Six - To a Young Sadhak
  --
  of this silence and you will see me standing there in the centre
  of your being.
  --
  the Divine and never loses this contact.
  The Divine is constantly present in the psychic being and the
  latter is quite conscious of this.
  The psychic being is asleep in me.
  --
  well established. He in whom this contact is well established is
  always happy.
  --
  obstacles, and when this thing had come out above, all
  was changed in me; then I was in joy and peace and all
  --
  What was this thing, Mother?
  Certainly it was the psychic being, but it became active only
  --
  I shall never be able to realise fully this relationship
  which exists eternally, if You don't help me to do it.
  --
   this morning I was thinking I would get another blow
  from You.
  --
  That's very good, but if you were to add to this the idea that I
  know you and love you better than you yourself do and that I
  --
  who think that You call only those sadhaks who cannot
  receive Your Grace from afar; and that it is a sign of
  --
  I don't think it would be bad to let You know about a
  thought, an idea which goes on in me, even if this idea,
   this thought is bad.
  --
  Beloved Mother, how to master this lethargy that overcomes me? I do not live, Mother, I just exist in some way.
  Mother, I must find some thing which can divert me.
  --
  soon discover that in the depths of this emptiness is the Divine.
  If I find some solace in books, how can I say that no thing sustains me and that I am plunged in the divine life
  --
  satisfied; from where does this dissatisfaction come?
  It is always the vital being which protests and complains. The
  --
  anyone; nobody attracts me. And it is because of this
  that I told You I was losing all human feelings.
  --
  It is not this person or that who attracts you... it is the eternal
  feminine in the lower nature which attracts the eternal masculine in the lower nature and creates an illusion in the mind; it
  --
  a violent and uncontrollable love for another, this is called a
  passion, and it is of this we are speaking; it is this impassioned
  love which human beings feel for one another that must be
  --
  Be courageous and do not think of yourself so much. It is because
  you make your little ego the centre of your preoccupation that
  --
  Perhaps my vanity was better than this humility which
  so casts me down.
  --
  to me many things. There is a jealousy in me which blinds
  me; another part in me is very vain, it gives me the idea
  --
  going to be like this, and that you will strive to conquer your
  two great enemies: jealousy and vanity. The more we advance
  --
  The best thing is not to think oneself either great or small, very
  important or very insignificant; for we are no thing in ourselves.
  --
  It is better not to think of this personal nature as mine;
  not to identify myself with it is the best remedy I can
  --
  No thing of all this is the right attitude. So long as you oscillate between wanting to transform yourself and not wanting to
  transform yourself - making an effort to progress and becoming indifferent to all effort through fatigue - the true attitude
  --
  "Concentration alone will lead you to this goal." Should
  one increase the time of meditation?
  --
  physically with one's hands; but naturally this asks for a little
  practice, and for this the most important thing to avoid is useless
  talking. It is not work but useless talk which takes us away from
  --
  one has not reached this state, there are actions which are more
  helpful for the contact with the Divine.
  --
  doing what men call "great things" in a spirit of vanity and
  pride.
  First of all I must know if this work can be a means of
  my coming a little closer to You.
  --
  Mother, which is this being that receives happily any
  work from You? Which is this being that loves You?
  It is that part of your being which is under the influence of the
  --
  Yes, this is just what will happen.
  I try always to be more careful, but things get spoilt in
  my hands.
  Yes, this happens often; but you must call in more and more
  peace and let it enter into the cells of the body; then the suggestion of awkwardness can no longer have any effect.
  --
  Yesterday you were surprised that she had never broken any thing, - naturally today she has broken some thing; this is how
  mental formations work. That is why one must state only what
  --
  You must abstain from thinking about a person when you cannot
   think any thing good about him.
  --
  I must find out how I can consecrate this being to You.
  Keep always burning in you the fire of aspiration and purification which I have kindled there.
  --
  Because a thing is difficult it does not mean that one should give
  it up; on the contrary, the more difficult a thing is, the greater
  must be the will to carry it out successfully.
  Of all things the most difficult is to bring the divine consciousness into the material world. Must the endeavour then be
  given up because of this?
  Our way is very long, and it is indispensable to advance calmly
  --
  and things get realised only when they are the expression of an
  inner truth.
  Yes, your mind gets too excited about things. It makes formations (it thinks forcefully: this must be like that, that must be
  otherwise, etc.) and unknowingly it clings to its own formations
  --
  and this gives it pain. It must become calm and develop the habit
  of remaining quiet.
  --
  Do not worry, only keep in you always the will to do things well.
  Why accept the idea of being weak? It is this which is bad.
  Series Six - To a Young Sadhak
  --
  Yes, and as soon as the ego surrenders and abdicates, this fear
  disappears giving place to the calm assurance that no thing is
  --
  "You will overcome all your difficulties" - I repeat this;
  only my whole being does not accept it.
  --
  towards oneself just the things one fears. One must, on the
  contrary, drive off all pessimistic thoughts and compel oneself
  to think only of what one wants to happen.
  VIII
  --
  adverse force - it is this that I want to learn to see in
  myself and others.
  --
  There is a part in me which prompts me to go to X. this
  recalcitrant part advises me to do so, telling me that this
  is the best means of overcoming an attraction, whether
  --
  forms, they were to speak of things as they are, it would come
  to some thing like this: "Continue to drink in order to stop being a drunkard" or better: "Continue to kill to stop being a
  murderer!"
  --
  Much of this is his own imagination; if he thought less of
  these so-called vital beings, most of them would be immediately
  --
  If I could detach myself entirely from this outer world,
  if I could be quite alone, I would master this depression
  which I cannot shake off.
  --
  overcome one's lower nature. And is this not easier here, with
  a concrete and tangible help, than all alone, without anyone to
  --
  No, this is wrong! It is true of the ordinary life but not of a yogi.
  Sweet Mother, if my company is not good for others,
  --
  there is no difference between a certain thing, no matter
  which, and me; for the Divine is as much present in that
  --
  Why? I don't see that this is necessary. The effort which would
  be needed to become immune from the effects of dirt can be
  --
  Of course, this shows very good feelings. But a certain amount
  of knowledge must be added to these sentiments. For, to communicate peace and joy to others is not so easy, and unless one
  --
  insensible to their suffering, but what's the good of this
  feeling if I cannot come to their aid in their suffering?
  --
  unless one has overcome all this in oneself and is master of one's
  feelings and reactions.
  --
  Do as you like, this is not of much importance; but what is
  important is to cast off fear. It is fear which makes one fall ill
  --
  I rely on Your Will alone to rid me of this illness.
  One must have an unshakable faith to be able to do without
  --
  My most beloved Mother, I think it would be better to
  avoid a party of this kind.
  Evidently, this creates an atmosphere in which food predominates; this is not very conducive to spiritual life.
  The vital is at once the place of desires and energies, impulses
  --
  to turn all this towards the divine Will and submit it to this Will.
  The vital being seeks only power - material possession
  --
  mind, when no desire, no passion arises unless the mind thinks
  it good; and if an impulse of desire, passion or violence comes
  --
  wrong sides of the same thing and always indicate an attachment. One must persistently turn away one's thought from its
  object.
  --
  will feel this strong urge to study; but when the brain is well
  formed, the taste for studies will gradually die away.
  --
  of metaphysics and e thics. I am also thinking of reading
  The Life Divine.
  --
  never lose sight of the fact that this is not a source of knowledge and that it is not in this way that one can draw close
  to knowledge. Naturally, this does not hold good for The Life
  Divine...
  --
  I am trying to know this or that.
  It is not the work that is of importance but the spirit in which
  --
  It is difficult to keep one's mind always fixed on the same thing,
  and if it is not given enough work to occupy it, it begins to
  become restless. So I think it is better to choose one's books
  carefully rather than stop reading altogether.
  --
  If you don't want to learn a thing thoroughly, conscientiously
  and in all its details, it is better not to take it up at all. It is
  a great mistake to think that a little superficial and incomplete
  knowledge of things can be of any use whatsoever; it is good for
  no thing except making people conceited, for they imagine they
  --
  unrefined vital which can take pleasure in such things!
  A novel by Gustave Flaubert.
  --
  the same thing to them several times, explaining it to them in
  various ways. It is only gradually that it enters their mind.

0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  Exposition of the stanzas describing the method followed by the soul in its journey upon the spiritual road to the attainment of the perfect union of love with God, to the extent that is possible in this life. Likewise are described the properties belonging to the soul that has attained to the said perfection, according as they are contained in the same stanzas.
  PROLOGUE
  IN this book are first set down all the stanzas which are to be expounded; afterwards, each of the stanzas is expounded separately, being set down before its exposition; and then each line is expounded separately and in turn, the line itself also being set down before the exposition. In the first two stanzas are expounded the effects of the two spiritual purgations: of the sensual part of man and of the spiritual part. In the other six are expounded various and wondrous effects of the spiritual illumination and union of love with God.
  STANZAS OF THE SOUL
  --
  4. this light guided me More surely than the light of noonday
  To the place where he (well I knew who!) was awaiting me
  --
  Begins the exposition of the stanzas which treat of the way and manner which the soul follows upon the road of the union of love with God. Before we enter upon the exposition of these stanzas, it is well to understand here that the soul that utters them is now in the state of perfection, which is the union of love with God, having already passed through severe trials and straits, by means of spiritual exercise in the narrow way of eternal life whereof Our Saviour speaks in the Gospel, along which way the soul ordinarily passes in order to reach this high and happy union with God. Since this road (as the Lord Himself says likewise) is so strait, and since there are so few that enter by it,19 the soul considers it a great happiness and good chance to have passed along it to the said perfection of love, as it sings in this first stanza, calling this strait road with full propriety 'dark night,' as will be explained hereafter in the lines of the said stanza. The soul, then, rejoicing at having passed along this narrow road whence so many blessings have come to it, speaks after this manner.
  BOOK THE FIRST
  --
  IN this first stanza the soul relates the way and manner which it followed in going forth, as to its affection, from itself and from all things, and in dying to them all and to itself, by means of true mortification, in order to attain to living the sweet and delectable life of love with God; and it says that this going forth from itself and from all things was a 'dark night,' by which, as will be explained hereafter, is here understood purgative contemplation, which causes passively in the soul the negation of itself and of all things referred to above.
  2. And this going forth it says here that it was able to accomplish in the strength and ardour which love for its Spouse gave to it for that purpose in the dark contemplation aforementioned. Herein it extols the great happiness which it found in journeying to God through this night with such signal success that none of the three enemies, which are world, devil and flesh (who are they that ever impede this road), could hinder it; inasmuch as the aforementioned night of purgative20 contemplation lulled to sleep and mortified, in the house of its sensuality, all the passions and desires with respect to their mischievous desires and motions. The line, then, says:
  On a dark night

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  To talk of surrender is easy, very easy indeed. To think of
  surrender in all its complexity is not so easy, it is not so
  --
  There are many things wrong with me, I know. But
  there must be some thing fundamentally wrong. What is
  --
  Many things have been said on the subject but, as far as my own
  experience goes, I do not attach much importance to that belief.
  --
  From your mother you can always take, it is quite natural, especially when things are given to you full-heartedly - and am I
  not your mother who loves you?...
  --
  spite of the dull and heavy veil which lies thick upon
  them. And may your Grace open up fully the lotus
  --
  for spoiling the book with this very crude offering.
  No thing to excuse, all is in the spirit of the offering....
  --
  Yes, these are two names for the same thing.
  Love and blessings to my dear child.
  --
  I am your child first and last and this work has no other
  value for me except that through it I can serve your will,
  --
  Yes, you are my child and it is true that of all things it is the most
  important.... Dear child, I am always with you and my love and
  --
  Mystery do you cast this sweet spell on us?
  The only mystery, the only spell is my love - my love which is
  --
  Yoga in the requisite spirit. And without this, what is
  discipleship?
  --
  remember me and think, Mother loves me...
  Love and blessings to my dear child.
  --
  Well - the best thing you could do is not to listen to what
  people say; it would save you from many falls of consciousness.
  --
  faithful to your love." I suppose this is a sufficient answer and
  you do not expect me to justify my love in front of the foolish
  --
  come out of it - but let this love and this truth be your shield
  and protect you against the intrusion of any force of falsehood.
  --
  know of whom I was thinking? I was thinking of Kali
  standing before me ready to give a boon! In fact, I was
  --
  You were asking me this morning what was the matter
  with me. It is the same old thing, but nonetheless distressing. It is civil war, a conflict between two different
  tendencies and ideals, a pull from two different types
  --
  find this out.
  My love and blessings.
  --
  all problems are solved and you will get rid of your difficulties." Now what exactly is this higher consciousness
  and how may I rise or jump into it? And again you have
  --
  be conquered." Is this higher consciousness the same
   thing as a state of pure love and, if so, how would it be
  --
  state of pure openness to divine knowledge. There is no opposition there between these two kindred things; it is the mind that
  makes them separate.
  --
  The love for the Divine is the strongest force for doing this.
  My love and blessings.
  --
  Why did the Mother choose this frail vessel for Her
  abode? I know that so long as She chooses to make her
  --
  So, the best thing to do is to abdicate at once and to get
  rest, peace and joy. When you have to get rid of an obstinate
  --
   this Yoga very badly. I still do not feel about this ideal
  the way I used to feel for the old ideal of liberation. The
  --
  rather like to keep this sum of money and to keep up
   this arrangement. But if you do mind, kindly tell me
  --
  So please rest assured that I can drop this scheme if it
  displeases you.
  --
  Let this year bring you the power to smile in all circumstances. For, a smile acts upon difficulties as the sun upon the
  clouds - it disperses them.
  --
  My dear child, here is the programme for this year: Unify your
  whole being around your highest consciousness and do not let

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  psychic being. this psychic being always has an influence on the
  outer being, but that influence is almost always occult, neither
  --
  observes, it tries to understand and explain; and with all this
  activity, it disturbs the experience and diminishes its intensity
  --
  For this, the first step is to understand that the Divine knows
  better than we what is good for us and what we truly need, not
  --
  Naturally, this is not the opinion of the ego, which thinks
  it knows better than anyone else what it needs, and claims for
  itself independence of judgment and decision. But it thinks and
  feels this way because it is ignorant, and gradually one has
  to convince it that its perception and understanding are too
  --
  of this ignorance one also gets out of the difficulties, to say
  no thing of the inalienable state of bliss in which one dwells as
  --
  But, Sweet Mother, I don't know how to do this. I find
  it easier when I think of you, try to enter into contact
  with you and open to you.
  --
  In thinking of me, you must think not only of the outer
  person. but of what she represents, what stands behind her.
  --
  appearance, it is to this higher Reality that you must turn. The
  physical being cannot become truly expressive of the eternal
  --
  For this, two things are necessary, which you must develop
  by aspiration and by calm and persistent effort.
  --
  me; then pursue this thought, first by an effort of imagination,
  afterwards in a tangible and increasingly real way, until you are
  --
  on whether they are more or less favourable to him; and this
  estimation itself is very superficial and ignorant, for one must
  --
  And this is easily verifiable, for in proportion as we improve
  ourselves and advance towards perfection, our circumstances
  --
  During this period the Mother stood for a while every morning on a balcony facing
  the street and gazed at the sadhaks assembled below.
  --
  What is meant by the "silence of the physical consciousness"2 and how can one remain in this silence?
  The physical consciousness is not only the consciousness of our
  --
  pain which welcome or repel. this makes in our outer being a
  constant activity and noise that we are only partially aware of,
  --
   this is why the first thing required when one wants to do
  Yoga is to bring down and establish in oneself the calm, the
  --
  identification. It is this latter process that we adopt when we
  listen to music with an intense and concentrated attention, to
  --
  to the study of this subject and to its practical application .
  2 November 1959
  --
  be able to understand and generally this preparation takes time,
  unless one is specially gifted with an innate intuitive faculty.
  --
  the force contained in what one reads enter deep inside. this
  force, received in calm and silence, will do its work of illumining
  --
  understanding. Thus, when one re-reads the same thing some
  months later, one finds that the thought expressed has become
  --
  fixed hour if possible; this facilitates the brain's receptivity.
  2 November 1959
  --
  begins with this inconscience.
  Series Eight - To a Young Captain
  --
  But by evolution, this sleeping and hidden consciousness
  gradually awakens through the vegetal and animal kingdoms,
  and in them subconscience begins; this subconscience, with the
  appearance of mind in man, culminates in consciousness. this
  consciousness likewise is progressive, and in proportion as man
  --
  freely in them - it is this that is called "mastery"; it is this that
  I spoke of when I mentioned the mastery of the overmind.
  It goes without saying that all this is not done in a day,
  nor even in a year. this mastery, in whatever domain it may be,
  vital, mental, overmental, demands assiduous effort and a great
  --
  effort are needed merely to learn the things indispensable for
  leading one's life properly, not to speak of "mastery", which is
  --
  Supernature is the Nature superior to material or physical Nature - what we usually call "Nature". But this Nature that we
  see, feel and study, this Nature that has been our familiar environment since our birth upon earth, is not the only one. There
  is a vital nature, a mental nature, and so on. It is this that, for
  the ordinary consciousness, is Supernature.
  --
  have changed this state of things.
  We are still only in a period of preparation.
  --
  realm of knowledge, since this supramental being has not yet
  manifested on earth.
  --
  different terms, makes for an essential analogy. this analogy can
  be expressed by a quaternary: the physical, the vital, the mental
  --
  Sri Aurobindo has written on this subject in great detail in
  some of his letters, in The Synthesis of Yoga and in Essays on

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Sri Aurobindo says: "Yoga is no thing but practical psychology."1 What does this sentence mean? The whole
  paragraph is not clear to me.
  --
  spirit he receives the sacrifice."2 What does this mean?
  It means that all we offer, we necessarily offer to the Supreme,
  --
  all; but what does this sentence mean, then?
  In truth the Divine has chosen everyone and every thing, and
  --
  take thousands of lives, while for others it will happen in this
  very lifetime. this is what makes the difference.
  23 May 1960
  --
  You have said that I do not think well. How can one
  develop one's thought?
  --
  novels or dramas, but books that make you think. You must
  meditate on what you have read, reflect on a thought until you
  --
  You have asked the teachers "to think with ideas
  instead of with words".4 You have also said that later on
  you will ask them to think with experiences. Will you
  throw some light on these three ways of thinking?
  Our house has a very high tower; at the very top of this tower
  there is a bright and bare room, the last before we emerge into
  --
  Sometimes, when we are free to do so, we climb up to this
  bright room, and there, if we remain very quiet, one or more
  --
  reach, in an attempt to portray this or that visitor who has come
  to us. But most often, the picture we succeed in making of our
  --
   this is what I call thinking with ideas.
  When this process is no longer mysterious to you, I shall
  explain what is meant by thinking with experiences.
  1 June 1960
  --
  open, that we should give you every thing, even our defects and vices and all the dirt in us. Is this the only way
  to get rid of them, and how can one do it?
  --
  than to give. this is where that impression comes from.
  3 July 1960
  --
  The soul and the psychic being are not exactly the same thing,
  although their essence is the same.
  --
  The psychic being is formed progressively around this divine
  centre, the soul, in the course of its innumerable lives in the
  --
  But before this contact is established, you can, in certain
  circumstances, consciously receive the psychic influence which
  --
  to do good and forbids us to do evil. this voice is very useful
  in ordinary life, until one is able to become conscious of one's
  --
  In each one the will to progress is the needed thing - that
  is what opens us to the divine influence and makes us capable
  --
  What does this mean? Doesn't the Divine Grace always
  pour down on us, depending only on our receptivity?
  --
  the things of this world. To make all these parts agree and to
  unify them is a long and difficult task.
  --
  assimilation, and during this period of assimilation the progress
  of the more developed parts seems to be interrupted. this is
  what Sri Aurobindo has spoken of.
  --
  of all our love and adoration. this Presence I have called
  the "Personal Divine", who is in fact none other than
  --
  conception of the Divine at this stage.
  So now tell me, Mother, if it is possible to have an
  --
  people about this sentence. What does it mean exactly?
  It should be understood clearly that there is no question here
  --
  should do sadhana, this rigidity had to disappear the moment
  the children were introduced into the Ashram.
  --
  How can one most effectively call this wonderful
  world of delight?
  --
  When this delight comes down, what will the visible
  results be in the world?
  --
  These days they print your symbol and Sri Aurobindo's name on all sorts of things, on all the thousand
  and one little trifles of daily life which have to be thrown
  --
  to use these precious things in such a free and common
  way?
  And then what can we do with these things, Mother,
  when we no longer need them? We can't throw them
  away. The old calendars, for example; we have a thick
  pile of them.
  --
  And if you are telling me that the photos are damaged, this
  will make you understand how necessary it is to take care of the
  --
  The only way that can be rapid is to think only of that and to
  want only that.

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Sri Aurobindo saw that the very core of his teaching was being missed by this common interpretation of his saying. So he changed his words and said, Our Yoga is not for humanity but for the Divine. But I am afraid this change of front, this volte-face, as it seemed, was not welcomed in many quarters; for thereby all hope of having him back for the work of the country or the world appeared to be totally lost and he came to be looked upon again as an irrevocable metaphysical dreamer, aloof from physical things and barren, even like the Immutable Brahman.
   II
   In order to get a nearer approach to the ideal for which Sri Aurobindo has been labouring, we may combine with advantage the two mottoes he has given us and say that his mission is to find and express the Divine in humanity. this is the service he means to render to humanity, viz, to manifest and embody in it the Divine: his goal is not merely an amelioration, but a total change and transformation, the divinisation of human life.
   Here also one must guard against certain misconceptions that are likely to occur. The transformation of human life does not necessarily mean that the entire humanity will be changed into a race of gods or divine beings; it means the evolution or appearance on earth of a superior type of humanity, even as man evolved out of animality as a superior type of animality, not that the entire animal kingdom was changed into humanity.
  --
   Here is the very heart of the mystery, the master-key to the problem. The advent of the superhuman or divine race, however stupendous or miraculous the phenomenon may appear to be, can become a thing of practical actuality, precisely because it is no human agency that has undertaken it but the Divine himself in his supreme potency and wisdom and love. The descent of the Divine into the ordinary human nature in order to purify and transform it and be lodged there is the whole secret of the sadhana in Sri Aurobindo's Yoga. The sadhaka has only to be quiet and silent, calmly aspiring, open and acquiescent and receptive to the one Force; he need not and should not try to do things by his independent personal effort, but get them done or let them be done for him in the dedicated consciousness by the Divine Master and Guide. All other Yogas or spiritual disciplines in the past envisaged an ascent of the consciousness, its sublimation into the consciousness of the Spirit and its fusion and dissolution there in the end. The descent of the Divine Consciousness to prepare its definitive home in the dynamic and pragmatic human nature, if considered at all, was not the main theme of the past efforts and achievements. Furthermore, the descent spoken of here is the descent, not of a divine consciousness for there are many varieties of divine consciousness but of the Divine's own consciousness, of the Divine himself with his Shakti. For it is that that is directly working out this evolutionary transformation of the age.
   It is not my purpose here to enter into details as to the exact meaning of the descent, how it happens and what are its lines of activity and the results brought about. For it is indeed an actual descent that happens: the Divine Light leans down first into the mind and begins its purificatory work therealthough it is always the inner heart which first recognises the Divine Presence and gives its assent to the Divine action for the mind, the higher mind that is to say, is the summit of the ordinary human consciousness and receives more easily and readily the Radiances that descend. From the Mind the Light filters into the denser regions of the emotions and desires, of life activity and vital dynamism; finally, it gets into brute Matter itself, the hard and obscure rock of the physical body, for that too has to be illumined and made the very form and figure of the Light supernal. The Divine in his descending Grace is the Master-Architect who is building slowly and surely the many-chambered and many-storeyed edifice that is human nature and human life into the mould of the Divine Truth in its perfect play and supreme expression. But this is a matter which can be closely considered when one is already well wi thin the mystery of the path and has acquired the elementary essentials of an initiate.
   Another question that troubles and perplexes the ordinary human mind is as to the time when the thing will be done. Is it now or a millennium hence or at some astronomical distance in future, like the cooling of the sun, as someone has suggested for an analogy. In view of the magnitude of the work one might with reason say that the whole eternity is there before us, and a century or even a millennium should not be grudged to such a labour for it is no thing less than an undoing of untold millenniums in the past and the building of a far-flung futurity. However, as we have said, since it is the Divine's own work and since Yoga means a concentrated and involved process of action, effectuating in a minute what would perhaps take years to accomplish in the natural course, one can expect the work to be done sooner rather than later. Indeed, the ideal is one of here and nowhere upon this earth of material existence and now in this life, in this very bodynot hereafter or elsewhere. How long exactly that will mean, depends on many factors, but a few decades on this side or the other do not matter very much.
   As to the extent of realisation, we say again that that is not a matter of primary consideration. It is not the quantity but the substance that counts. Even if it were a small nucleus it would be sufficient, at least for the beginning, provided it is the real, the genuine thing
   Swalpamapyasya dharmasya tryate mahato bhayt1
  --
   I have a word to add finally in justification of the title of this essay. For, it may be asked, how can spirituality be considered as one of the Arts or given an honourable place in their domain?
   From a certain point of view, from the point of view of essentials and inner realities, it would appear that spirituality is, at least, the basis of the arts, if not the highest art. If art is meant to express the soul of things, and since the true soul of things is the divine element in them, then certainly spirituality, the discipline of coming in conscious contact with the Spirit, the Divine, must be accorded the regal seat in the hierarchy of the arts. Also, spirituality is the greatest and the most difficult of the arts; for it is the art of life. To make of life a perfect work of beauty, pure in its lines, faultless in its rhythm, replete with strength, iridescent: with light, vibrant with delightan embodiment of the Divine, in a wordis the highest ideal of spirituality; viewed the spirituality that Sri Aurobindo practisesis the ne plus ultra of artistic creation
   The Gita, II. 40

01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Someone has written to this effect: " this is not the age of Sri Aurobindo. His ideal of a divine life upon earth mayor may not be true; at any rate it is not of today or even of tomorrow. Humanity will take some time before it reaches that stage or its possibility. What we are concerned with here and now is some thing perhaps less great, less spiritual, but more urgent and more practical. The problem is not to run away with one's soul, but to maintain its earthly tenement, to keep body and soul together: one has to live first, live materially before one can hope to live spiritually."
   Well, the view expressed in these words is not a new revelation. It has been the cry of suffering humanity through the ages. Man has borne his cross since the beginning of his creation through want and privation, through disease and bereavement, through all manner of turmoil and tribulation, and yetmirabile dictuat the same time, in the very midst of those conditions, he has been aspiring and yearning for some thing else, ignoring the present, looking into the beyond. It is not the prosperous and the more happily placed in life who find it more easy to turn to the higher life, it is not the weal thiest who has the greatest opportunity to pursue a spiritual idea. On the contrary, spiritual leaders have thought and experienced otherwise.
   Apart from the well-recognised fact that only in distress does the normal man think of God and non-worldly things, the real matter, however, is that the inner life is a thing apart and follows its own line of movement, does not depend upon, is not subservient to, the kind of outer life that one may happen to live under. The Bible says indeed, "Blessed are the poor, blessed are they that mourn"... But the Upanishad declares, on the other hand, that even as one lies happily on a royal couch, bathes and anoints himself with all the perfumes of the world, has attendants all around and always to serve him, even so, one can be full of the divine consciousness from the crown of the head to the tip of his toe-nail. In fact, a poor or a prosperous life is in no direct or even indirect ratio to a spiritual life. All the miseries and immediate needs of a physical life do not and cannot detain or delay one from following the path of the ideal; nor can all your riches be a burden to your soul and overwhelm it, if it chooses to walk onit can not only walk, but soar and fly with all that knapsack on its back.
   If one were to be busy about reforming the world and when that was done then alone to turn to other-worldly things, in that case, one would never take the turn, for the world will never be reformed totally or even considerably in that way. It is not that reformers have for the first time appeared on the earth in the present age. Men have attempted social, political, economic and moral reforms from times immemorial. But that has not barred the spiritual attempt or minimised its importance. To say that because an ideal is apparently too high or too great for the present age, it must be kept in cold storage is to set a premium on the present nature of humanity arid eternise it: that would bind the world to its old moorings and never give it the opportunity to be free and go out into the high seas of larger and greater realisations.
   The ideal or perhaps one should say the policy of Real-politick is the thing needed in this world. To achieve some thing actually in the physical and material field, even a lesser some thing, is worth much more than speculating on high flaunting chimeras and indulging in day-dreams. Yes, but what is this some thing that has to be achieved in the material world? It is always an ideal. Even procuring food for each and every person, clo thing and housing all is not less an ideal for all its concern about actuality. Only there are ideals and ideals; some are nearer to the earth, some seem to be in the background. But the mystery is that it is not always the ideal nearest to the earth which is the easiest to achieve or the first thing to be done first. Do we not see before our very eye show some very simple innocent social and economic changes are difficult to carry outthey bring in their train quite disproportionately gestures and movements of violence and revolution? That is because we seek to cure the symptoms and not touch the root of the disease. For even the most innocent-looking social, economic or political abuse has at its base far-reaching attitudes and life-urgeseven a spiritual outlook that have to be sought out and tackled first, if the attempt at reform is to be permanently and wholly successful. Even in mundane matters we do not dig deep enough, or rise high enough.
   Indeed, looking from a standpoint that views the working of the forces that act and achieve and not the external facts and events and arrangements aloneone finds that things that are achieved on the material plane are first developed and matured and made ready behind the veil and at a given moment burst out and manifest themselves often unexpectedly and suddenly like a chick out of the shell or the young butterfly out of the cocoon. The Gita points to that truth of Nature when it says: "These beings have already been killed by Me." It is not that a long or strenuous physical planning and preparation alone or in the largest measure brings about a physical realisation. The deeper we go wi thin, the farther we are away from the surface, the nearer we come to the roots and sources of things even most superficial. The spiritual view sees and declares that it is the Brahmic consciousness that holds, inspires, builds up Matter, the physical body and form of Brahman.
   The highest ideal, the very highest which God and Nature and Man have in view, is not and cannot be kept in cold storage: it is being worked out even here and now, and it has to be worked out here and now. The ideal of the Life Divine embodies a central truth of existence, and however difficult or chimerical it may appear to be to the normal mind, it is the preoccupation of the inner being of manall other ways or attempts of curing human ills are faint echoes, masks, diversions of this secret urge at the source and heart of things. That ideal is a norm and a force that is ever dynamic and has become doubly so since it has entered the earth atmosphere and the waking human consciousness and is labouring there. It is always safer and wiser to recognise that fact, to help in the realisation of that truth and be profited by it.
   ***

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Although we may not know it, the New Man the divine race of humanity is already among us. It may be in our next neighbour, in our nearest brother, even in myself. Only a thin veil covers it. It marches just behind the line. It waits for an occasion to throw off the veil and place itself in the forefront. We are living in strenuous times in which age-long institutions are going down and new-forces rearing their heads, old habits are being cast off and new impulsions acquired. In every sphere of life, we see the urgent demand for a recasting, a fresh valuation of things. From the base to the summit, from the economic and political life to the artistic and spiritual, humanity is being shaken to bring out a new expression and articulation. There is the hidden surge of a Power, the secret stress of a Spirit that can no longer suffer to remain in the shade and behind the mask, but wills to come out in the broad daylight and be recognised in its plenary virtues.
   That Power, that Spirit has been growing and gathering its strength during all the millenniums that humanity has lived through. On the momentous day when man appeared on earth, the Higher Man also took his birth. Since the hour the Spirit refused to be imprisoned in its animal sheath and came out as man, it approached by that very uplift a greater freedom and a vaster movement. It was the crest of that underground wave which peered over the surface from age to age, from clime to clime through the experiences of poets and prophets and sages the Head of the Sacrificial Horse galloping towards the Dawn.
  --
   Another humanity is rising out of the present human species. The beings of the new order are everywhere and it is they who will soon hold sway over earth, be the head and front of the terrestrial evolution in the cycle that is approaching as it was with man in the cycle that is passing away. What will this new order of being be like? It will be what man is not, also what man is. It will not be man, because it will overstep the limitations and incapacities inherent in man; and it will be man by the realisation of those fundamental aspirations and yearnings that have troubled and consoled the deeper strata the soulin him throughout the varied experiences of his terrestrial life.
   The New Man will be Master and not slave. He will be master, first, of himself and then of the world. Man as he actually is, is but a slave. He has no personal voice or choice; the determining soul, the Ishwara, in him is sleep-bound and hushed. He is a mere play thing in the hands of nature and circumstances. Therefore it is that Science has become his supreme Dharmashastra; for science seeks to teach us the moods of Nature and the methods of propitiating her. Our actual ideal of man is that of the cleverest slave. But the New Man will have found himself and by and according to his inner will, mould and create his world. He will not be in awe of Nature and in an attitude of perpetual apprehension and hesitation, but will ground himself on a secret harmony and union that will declare him as the lord. We will recognise the New Man by his very gait and manner, by a certain kingly ease and dominion in every shade of his expression.
   Not that this sovereign power will have any thing to do with aggression or over-bearingness. It will not be a power that feels itself only by creating an eternal opponentErbfeindby coming in constant clash with a rival that seeks to gain victory by subjugating. It will not be Nietzschean "will to power," which is, at best, a supreme Asuric power. It will rather be a Divine Power, for the strength it will exert and the victory it will achieve will not come from the egoit is the ego which requires an object outside and against to feel and affirm itself but it will come from a higher personal self which is one with the cosmic soul and therefore with other personal souls. The Asura, in spite of, or rather, because of his aggressive vehemence betrays a lack of the sovereign power that is calm and at ease and self-sufficient. The Devic power does not assert hut simply accomplishes; the forces of the world act not as its opponent but as its instrument. Thus the New Man shall affirm his individual sovereignty and do so to perfection by expressing through it his unity with the cosmic powers, with the infinite godhead. And by being Swarat, Self-Master, he will become Samrat, world-master.
   this mastery will be effected not merely in will, but in mind and heart also. For the New Man will know not by the intellect which is egocentric and therefore limited, not by ratiocination which is an indirect and doubtful process, but by direct vision, an inner communion, a soul revelation. The new knowledge will be vast and profound and creative, based as it will be upon the reality of things and not upon their shadows. Truth will shine through every experience and every utterance"a truth shall have its seat on our speech and mind and hearing", so have the Vedas said. The mind and intellect will not be active and constructive agents but the luminous channel of a self-luminous knowledge. And the heart too which is now the field of passion and egoism will be cleared of its noise and obscurity; a serener sky will shed its pure warmth and translucent glow. The knot will be rent asunderbhidyate hridaya gran thih and the vast and mighty streams of another ocean will flow through. We will love not merely those to whom we are akin but God's creatures, one and all; we will love not with the yearning and hunger of a mortal but with the wide and intense Rasa that lies in the divine identity of souls.
   And the new society will be based not upon competition, nor even upon co-operation. It will not be an open conflict, neither will it be a convenient compromise of rival individual interests. It will be the organic expression of the collective soul of humanity, working and achieving through each and every individual soul its most wide-winging freedom, manifesting the godhead that is, proper to each and every one. It will be an organisation, most delicate and subtle and supple, the members of which will have no need to live upon one another but in and through one another. It will be, if you like, a henotheistic hierarchy in which everyone will be the greatest, since everyone is all and all everyone simultaneously.
   The New Humanity will be some thing in the mould that we give to the gods. It will supply the link that we see missing between gods and men; it will be the race of embodied gods. Man will attain that thing which has been his first desire and earliest dream, for which he coveted the gods Immortality, amritatwam. The mortalities that cut and divide, limit and bind man make him the sorrowful being he is. These are due to his ignorance and weakness and egoism. These are due to his soul itself. It is the soul that requires change, a new birth, as Christ demanded. Ours is a little soul that has severed itself from the larger and mightier self that it is. And therefore does it die every moment and even while living is afraid to live and so lives poorly and miserably. But the age is now upon us when the god-like soul anointed with its immortal royalties is ready to emerge and claim our salutation.
   The breath and the surge of the new creation cannot be mistaken. The question that confronts us today is no longer whether the New Man, the Super-humanity, will come or if at all, when; but the question we have to answer is who among us are ready to be its receptacle, its instrument and embodiment.

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:01.01 - The One thing Needful
  class:chapter
  It is the lesson of life that always in this world every thing fails a man - only the Divine does not fail him, if he turns entirely towards the Divine. It is not because there is some thing bad in you that blows fall on you - blows fall on all human beings because they are full of desire for things that cannot last and they lose them or, even if they get, it brings disappointment and cannot satisfy them. To turn to the Divine is the only truth in life.
  To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is no thing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth wi thin. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working wi thin us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. this is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, some thing that grows from wi thin outwards, not by the working out of a mental principle.
  The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.
  Yoga is directed towards God, not towards man. If a divine supramental consciousness and power can be brought down and established in the material world, that obviously would mean an immense change for the earth including humanity and its life. But the effect on humanity would only be one result of the change; it cannot be the object of the sadhana. The object of the sadhana can only be to live in the divine consciousness and to manifest it in life.
  Sadhana must be the main thing and sadhana means the purification of the nature, the consecration of the being, the opening of the psychic and the inner mind and vital, the contact and presence of the Divine, the realisation of the Divine in all things, surrender, devotion, the widening of the consciousness into the cosmic Consciousness, the Self one in all, the psychic and the spiritual transformation of the nature.
  ... the principle of this Yoga is not perfection of the human nature as it is but a psychic and spiritual transformation of all the parts of the being through the action of an inner consciousness and then of a higher consciousness which works on them, throws out the old movements or changes them into the image of its own and so transmutes lower into higher nature. It is not so much the perfection of the intellect as a transcendence of it, a transformation of the mind, the substitution of a larger greater principle of knowledge - and so with all the rest of the being.
     this is a slow and difficult process; the road is long and it is hard to establish even the necessary basis. The old existing nature resists and obstructs and difficulties rise one after another and repeatedly till they are overcome. It is therefore necessary to be sure that this is the path to which one is called before one finally decides to tread it.

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  As in a dark beginning of all things,
  A mute featureless semblance of the Unknown
  --
  It was as though even in this Nought's profound,
  Even in this ultimate dissolution's core,
  There lurked an unremembering entity,
  --
  Reminded of the endless need in things
  The heedless Mother of the universe,
  --
  One lucent corner windowing hidden things
  Forced the world's blind immensity to sight.
  --
  On life's thin border awhile the Vision stood
  And bent over earth's pondering forehead curve.
  --
  On this anguished and precarious field of toil
  Outspread beneath some large indifferent gaze,
  --
  No part she took in this small happiness;
  A mighty stranger in the human field,
  --
  The deathless conquered by the death of things.
  2.6
  --
  Or stand upon this brittle earthly base.
  2.7
  --
  Even in this moment of her soul's despair,
  In its grim rendezvous with death and fear,
  --
  And looked on this green smiling dangerous world,
  And heard the ignorant cry of living things.
  2.40

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   this process of a developing consciousness in Nature is precisely what is known as Evolution. It is the bringing out and fixing of a higher and higher principle of consciousness, hitherto involved and concealed behind the veil, in the earth consciousness as a dynamic factor in Nature's manifest working. Thus, the first stage of evolution is the status of inconscient Matter, of the lifeless physical elements; the second stage is that of the semi-conscious life in the plant, the third that of the conscious life in the animal, and finally the fourth stage, where we stand at present, is that of the embodied self-conscious life in man.
   The course of evolution has not come to a stop with man and the next stage, Sri Aurobindo says, which Nature envisages and is labouring to bring out and establish is the life now superconscious to us, embodied in a still higher type of created being, that of the superman or god-man. The principle of consciousness which will determine the nature and build of this new, being is a spiritual principle beyond the mental principle which man now incarnates: it may be called the Supermind or Gnosis.
   For, till now Mind has been the last term of the evolutionary consciousness Mind as developed in man is the highest instrument built up and organised by Nature through which the self-conscious being can express itself. That is why the Buddha said: Mind is the first of all principles, Mind is the highest of all principles: indeed Mind is the constituent of all principlesmana puvvangam dhamm1. The consciousness beyond mind has not yet been made a patent and dynamic element in the life upon earth; it has been glimpsed or entered into in varying degrees and modes by saints and seers; it has cast its derivative illuminations in the creative activities of poets and artists, in the finer and nobler urges of heroes and great men of action. But the utmost that has been achieved, the summit reached in that direction, as exampled in spiritual disciplines, involves a withdrawal from the evolutionary cycle, a merging and an absorption into the static status that is altogether beyond it, that lies, as it were, at the other extreme the Spirit in itself, Atman, Brahman, Sachchidananda, Nirvana, the One without a second, the Zero without a first.
   The first contact that one has with this static supra-reality is through the higher ranges of the mind: a direct and closer communion is established through a plane which is just above the mind the Overmind, as Sri Aurobindo calls it. The Overmind dissolves or transcends the ego-consciousness which limits the being to its individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence there appears as a play of ever-shifting veils upon the face of one ineffable reality, as a mysterious cycle of perpetual creation and destructionit is the overwhelming vision given by Sri Krishna to Arjuna in the Gita. At the same time, the initial and most intense experience which this cosmic consciousness brings is the extreme relativity, contingency and transitoriness of the whole flux, and a necessity seems logically and psychologically imperative to escape into the abiding substratum, the ineffable Absoluteness.
   this has been the highest consummation, the supreme goal which the purest spiritual experience and the deepest aspiration of the human consciousness generally sought to attain. But in this view, the world or creation or Nature came in the end to be looked upon as fundamentally a product of Ignorance: ignorance and suffering and incapacity and death were declared to be the very hallmark of things terrestrial. The Light that dwells above and beyond can be made to shed for a while some kind of lustre upon the mortal darkness but never altogether to remove or change itto live in the full light, to be in and of the Light means to pass beyond. Not that there have not been other strands and types of spiritual experiences and aspirations, but the one we are considering has always struck the major chord and dominated and drowned all the rest.
   But the initial illusory consciousness of the Overmind need not at all lead to the static Brahmic consciousness or Sunyam alone. As a matter of fact, there is in this particular processes of consciousness a hiatus between the two, between Maya and Brahman, as though one has to leap from the one into the other somehow. this hiatus is filled up in Sri Aurobindo's Yoga by the principle of Supermind, not synthetic-analytic2 in knowledge like Overmind and the highest mental intelligence, but inescapably unitarian even in the utmost diversity. Supermind is the Truth-consciousness at once static and dynamic, self-existent and creative: in Supermind the Brahmic consciousness Sachchidanandais ever self-aware and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the Many still remain one, being and knowing themselves to be but various self-expressions of the One; it develops the spiritual archetypes, the divine names and forms of all individualisations of an evolving existence.
   SRI AUROBINDO
  --
   In the Supermind things exist in their perfect spiritual reality; each is consciously the divine reality in its transcendent essence, its cosmic extension, its, spiritual individuality; the diversity of a manifested existence is there, but the mutually exclusive separativeness has not yet arisen. The ego, the knot of separativity, appears at a later and lower stage of involution; what is here is indivisible nexus of individualising centres of the one eternal truth of being. Where Supermind and Overmind meet, one can see the multiple godheads, each distinct in his own truth and beauty and power and yet all together forming the one supreme consciousness infinitely composite and inalienably integral. But stepping back into Supermind one sees some thing moreOneness gathering into itself all diversity, not destroying it, but annulling and forbidding the separative consciousness that is the beginning of Ignorance. The first shadow of the Illusory Consciousness, the initial possibility of the movement of Ignorance comes in when the supramental light enters the penumbra of the mental sphere. The movement of Supermind is the movement of light without obscurity, straight, unwavering, unswerving, absolute. The Force here contains and holds in their oneness of Reality the manifold but not separated lines of essential and unalloyed truth: its march is the inevitable progression of each one assured truth entering into and upholding every other and therefore its creation, play or action admits of no trial or stumble or groping or deviation; for each truth rests on all others and on that which harmonises them all and does not act as a Power diverging from and even competing with other Powers of being. In the Overmind commences the play of divergent possibilities the simple, direct, united and absolute certainties of the supramental consciousness retire, as it were, a step behind and begin to work themselves out through the interaction first of separately individualised and then of contrary and contradictory forces. In the Overmind there is a conscious underlying Unity but yet each Power, Truth, Aspect of that Unity is encouraged to work out its possibilities as if it were sufficient to itself and the others are used by it for its own enhancement until in the denser and darker reaches below Overmind this turns out a thing of blind conflict and battle and, as it would appear, of chance survival. Creation or manifestation originally means the concretisation or devolution of the powers of Conscious Being into a play of united diversity; but on the line which ends in Matter it enters into more and more obscure forms and forces and finally the virtual eclipse of the supreme light of the Divine Consciousness. Creation as it descends' towards the Ignorance becomes an involution of the Spirit through Mind and Life into Matter; evolution is a movement backward, a return journey from Matter towards the Spirit: it is the unravelling, the gradual disclosure and deliverance of the Spirit, the ascension and revelation of the involved consciousness through a series of awakeningsMatter awakening into Life, Life awakening into Mind and Mind now seeking to awaken into some thing beyond the Mind, into a power of conscious Spirit.
   The apparent or actual result of the movement of Nescienceof Involutionhas been an increasing negation of the Spirit, but its hidden purpose is ultimately to embody the Spirit in Matter, to express here below in cosmic Time-Space the splendours of the timeless Reality. The material body came into existence bringing with it inevitably, as it seemed, mortality; it appeared even to be fashioned out of mortality, in order that in this very frame and field of mortality, Immortality, the eternal Spirit Consciousness which is the secret truth and reality in Time itself as well as behind it, might be established and that the Divine might be possessed, or rather, possess itself not in one unvarying mode of the static consciousness, as it does even now behind the cosmic play, but in the play itself and in the multiple mode of the terrestrial existence.
   II
   The secret of evolution, I have said, is an urge towards the release and unfoldment of consciousness out of an apparent unconsciousness. In the early stages the movement is very slow and gradual; there it is Nature's original unconscious process. In man it acquires the possibility of a conscious and therefore swifter and concentrated process. And this is in fact the function of Yoga proper, viz, to bring about the evolution of consciousness by hastening the process of Nature through the self-conscious will of man.
   An organ in the human being has been especially developed to become the effective instrument of this accelerated Yogic process the self-consciousness which I referred to as being the distinctive characteristic of man is a function of this organ. It is his soul, his psychic being; originally it is the spark of the Divine Consciousness which came down and became involved in Matter and has been endeavouring ever since to release itself through the upward march of evolution. It is this which presses on continually as the stimulus to the evolutionary movement; and in man it has attained sufficient growth and power and has come so far to the front from behind the veil that it can now lead and mould his external consciousness. It is also the channel through which the Divine Consciousness can flow down into the inferior levels of human nature. It is the being no bigger than the thumb ever seated wi thin the heart, spoken of in the Upanishads. It is likewise the basis of true individuality and personal identity. It is again the reflection or expression in evolutionary Nature of one's essential selfjivtman that is above, an eternal portion of the Divine, one with the Divine and yet not dissolved and lost in it. The psychic being is thus on the one hand in direct contact with the Divine and the higher consciousness, and on the other it is the secret upholder and controller' (bhart, antarymin) of the inferior consciousness, the hidden nucleus round which the body and the life and the mind of the individual are built up and organised.
   The first decisive step in Yoga is taken when one becomes conscious of the psychic being, or, looked at from the other side, when the psychic being comes forward and takes possession of the external being, begins to initiate and influence the movements of the mind and life and body and gradually free them from the ordinary round of ignorant nature. The awakening of the psychic being means, as I have said, not only a deepening and heightening of the consciousness and its release from the obscurity and limitation of the inferior Prakriti, confined to the lower threefold status, into what is behind and beyond; it means also a return of the deeper and higher consciousness upon the lower hemisphere and a consequent purification and illumination and regeneration of the latter. Finally, when the psychic being is in full self-possession and power, it can be the vehicle of the direct supramental consciousness which will then be able to act freely and absolutely for the entire transformation of the external nature, its transfiguration into a perfect body of the Truth-consciousness in a word, its divinisation.
   this then is the supreme secret, not the renunciation and annulment, but the transformation of the ordinary human nature : first of all, its psychicisation, that is to say, making it move and live and be in communion and identification with the light of the psychic being, and, secondly, through the soul and the ensouled mind and life and body, to open out into the supramental consciousness and let it come down here below and work and achieve.
   The soul or the true being in man uplifted in the supramental consciousness and at the same time coming forward to possess a divinised mind and life and body as an instrument and channel of its self-expression and an embodiment of the Divine Will and Purposesuch is the goal that Nature is seeking to realise at present through her evolutionary lan. It is to this labour that man has been called so that in and through him the destined transcendence and transformation can take place.
   It is not easy, however, nor is it necessary for the moment to envisage in detail what this divinised man would be like, externallyhis mode of outward being and living, kimsita vrajeta kim, as Arjuna queriedor how the collective life of the new humanity would function or what would be the composition of its social fabric. For what is happening is a living process, an organic growth; it is being elaborated through the actions and reactions of multitudinous forces and conditions, known and unknown; the precise configuration of the final outcome cannot be predicted with exactitude. But the Power that is at work is omniscient; it is selecting, rejecting, correcting, fashioning, creating, co-ordinating elements in accordance with and by the drive of the inviolable law of Truth and Harmony that reigns in Light's own homeswe dame the Supermind.
   It is also to be noted that as mind is not the last limit of the march of evolution, even so the progress of evolution will not stop with the manifestation and embodiment of the Supermind. There are other still higher principles beyond and they too presumably await manifestation and embodiment on earth. Creation has no beginning in time (andi) nor has it an end (ananta). It is an eternal process of the unravelling of the mysteries of the Infinite. Only, it may be said that with the Supermind the creation here enters into a different order of existence. Before it there was the domain of Ignorance, after it will come the reign of Light and Knowledge. Mortality has been the governing principle of life on earth till now; it will be replaced by the consciousness of immortality. Evolution has proceeded through struggle and pain; hereafter it will be a spontaneous, harmonious and happy flowering.
   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 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   What is the world that Sri Aurobindo sees and creates? Poetry is after all passion. By passion I do not mean the fury of emotion nor the fume of sentimentalism, but what lies behind at their source, what lends them the force they have the sense of the "grandly real," the vivid and pulsating truth. What then is the thing that Sri Aurobindo has visualised, has endowed with a throbbing life and made a poignant reality? Victor Hugo said: Attachez Dieu au gibet, vous avez la croixTie God to the gibbet, you have the cross. Even so, infuse passion into a thing most prosaic, you create sublime poetry out of it. What is the dead matter that has found life and glows and vibrates in Sri Aurobindo's passion? It is some thing which appears to many poetically intractable, not amenable to aesthetic treatment, not usually, that is to say, nor in the supreme manner. Sri Aurobindo has thrown such a material into his poetic fervour and created a sheer beauty, a stupendous reality out of it. Herein lies the greatness of his achievement. Philosophy, however divine, and in spite of Milton, has been regarded by poets as "harsh and crabbed" and as such unfit for poetic delineation. Not a few poets indeed foundered upon this rock. A poet in his own way is a philosopher, but a philosopher chanting out his philosophy in sheer poetry has been one of the rarest spectacles.1 I can think of only one instance just now where a philosopher has almost succeeded being a great poet I am referring to Lucretius and his De Rerum Natura. Neither Shakespeare nor Homer had any thing like philosophy in their poetic creation. And in spite of some inclination to philosophy and philosophical ideas Virgil and Milton were not philosophers either. Dante sought perhaps consciously and deliberately to philosophise in his Paradiso I Did he? The less Dante then is he. For it is his Inferno, where he is a passionate visionary, and not his Paradiso (where he has put in more thought-power) that marks the nee plus ultra of his poetic achievement.
   And yet what can be more poetic in essence than philosophy, if by philosophy we mean, as it should mean, spiritual truth and spiritual realisation? What else can give the full breath, the integral force to poetic inspiration if it is not the problem of existence itself, of God, Soul and Immortality, things that touch, that are at the very root of life and reality? What can most concern man, what can strike the deepest fount in him, unless it is the mystery of his own being, the why and the whither of it all? But mankind has been taught and trained to live merely or mostly on earth, and poetry has been treated as the expression of human joys and sorrows the tears in mortal things of which Virgil spoke. The savour of earth, the thrill of the flesh has been too sweet for us and we have forgotten other sweetnesses. It is always the human element that we seek in poetry, but we fail to recognise that what we obtain in this way is humanity in its lower degrees, its surface formulations, at its minimum magnitude.
   We do not say that poets have never sung of God and Soul and things transcendent. Poets have always done that. But what I say is this that presentation of spiritual truths, as they are in their own home, in other words, treated philosophically and yet in a supreme poetic manner, has always been a rarity. We have, indeed, in India the Gita and the Upanishads, great philosophical poems, if there were any. But for one thing they are on dizzy heights out of the reach of common man and for another they are idolised more as philosophy than as poetry. Doubtless, our Vaishnava poets sang of God and Love Divine; and Rabindranath, in one sense, a typical modern Vaishnava, did the same. And their songs are masterpieces. But are they not all human, too human, as the mad prophet would say? In them it is the human significance, the human manner that touches and moves us the spiritual significance remains esoteric, is suggested, is a matter of deduction. Sri Aurobindo has dealt with spiritual experiences in a different way. He has not clothed them in human symbols and allegories, in images and figures of the mere earthly and secular life: he presents them in their nakedness, just as they are seen and realised. He has not sought to tone down the rigour of truth with contrivances that easily charm and captivate the common human mind and heart. Nor has he indulged like so many poet philosophers in vague generalisations and colourless or too colourful truisms that do not embody a clear thought or rounded idea, a radiant judgment. Sri Aurobindo has given us in his poetry thoughts that are clear-cut, ideas beautifully chiselledhe is always luminously forceful.
   Take these Vedantic lines that in their limpidity and harmonious flow beat any thing found in the fine French poet Lamartine:
  --
   Into the unformed potency of things
   To build the suns.
  --
   And falters, we upon this greenness meet,
   That measure tread.3
  --
   this is sheer philosophy, told with an almost philosophical bluntnessmay be, but is it mere philosophy and mediocre poetry? Once more listen to the Upanishadic lines:
   Deep in the luminous secrecy, the mute
   Profound of things,
   Where murmurs never sound of harp or lute
  --
   It is the bare truth, "truth in its own home", as I have said already using a phrase of the ancient sages, that is formulated here without the prop of any external symbolism. There is no veil, no mist, no uncertainty or ambiguity. It is clarity itself, an almost scientific exactness and precision. In all this there is some thing of the straightness and fullness of vision that characterised the Vedic Rishis, some thing of their supernal genius which could mould speech into the very expression of what is beyond speech, which could sublimate the small and the finite into forms of the Vast and the Infinite. Mark how in these aphoristic lines embodying a deep spiritual experience, the inexpressible has been expressed with a luminous felicity:
   Delight that labours in its opposite,
  --
   To humanise the Divine, that is what we all wish to do; for the Divine is too lofty for us and we cannot look full into his face. We cry and supplicate to Rudra, "O dire Lord, show us that other form of thine that is benign and humane". All earthly imageries we lavish upon the Divine so that he may appear to us not as some thing far and distant and foreign, but, quite near, among us, as one of us. We take recourse to human symbolism often, because we wish to palliate or hide the rigours of a supreme experience, not because we have no adequate terms for it. The same human or earthly terms could be used differently if we had a different consciousness. Thus the Vedic Rishis sought not to humanise the Divine, their purpose was rather to divinise the human. And their allegorical language, although rich in terrestrial figures, does not carry the impress and atmosphere of mere humanity and earthliness. For in reality the symbol is not merely the symbol. It is mere symbol in regard to the truth so long as we take our stand on the lower plane when we have to look at the truth through the symbol; but if we view it from the higher plane, from truth itself, it is no longer mere symbol but the very truth bodied forth. Whatever there is of symbolism on earth and its beauties, in sense and its enjoyments, is then transfigured into the expression of the truth, of the divinity itself. We then no longer speak in human language but in the language of the gods.
   We have been speaking of philosophy and the philosophic manner. But what are the exact implications of the words, let us ask again. They mean no thing more and no thing lessthan the force of thought and the mass of thought content. After all, that seems to be almost the whole difference between the past and the present human consciousness in so far at least as it has found expression in poetry. That element, we wish to point out, is precisely what the old-world poets lacked or did not care to possess or express or stress. A poet meant above all, if not all in all, emotion, passion, sensuousness, sensibility, nervous enthusiasm and imagination and fancy: remember the classic definition given by Shakespeare of the poet
  --
   The heart and its urges, the vital and its surges, the physical impulsesit is these of which the poets sang in their infinite variations. But the mind proper, that is to say, the higher reflective ideative mind, was not given the right of citizenship in the domain of poetry. I am not forgetting the so-called Metaphysicals. The element of metaphysics among the Metaphysicals has already been called into question. There is here, no doubt, some theology, a good dose of mental cleverness or conceit, but a modern intellectual or rather rational intelligence is some thing other, some thing more than that. Even the metaphysics that was commandeered here had more or less a decorative value, it could not be taken into the pith and substance of poetic truth and beauty. It was a decoration, but not unoften a drag. I referred to the Upanishads, but these strike quite a different, almost an opposite line in this connection. They are in a sense truly metaphysical: they bypass the mind and the mental powers, get hold of a higher mode of consciousness, make a direct contact with truth and beauty and reality. It was Buddha's credit to have forged this missing link in man's spiritual consciousness, to have brought into play the power of the rational intellect and used it in support of the spiritual experience. That is not to say that he was the very first person, the originator who initiated the movement; but at least this seems to be true that in him and his au thentic followers the movement came to the forefront of human consciousness and attained the proportions of a major member of man's psychological constitution. We may remember here that Socrates, who started a similar movement of rationalisation in his own way in Europe, was almost a contemporary of the Buddha.
   Poetry as an expression of thought-power, poetry weighted with intelligence and rationalised knowledge that seems to me to be the end and drive, the secret sense of all the mystery of modern technique. The combination is risky, but not impossible. In the spiritual domain the Gita achieved this miracle to a considerable degree. Still, the power of intelligence and reason shown by Vyasa is of a special order: it is a sublimated function of the faculty, some thing aloof and other-worldly"introvert", a modern mind would term it that is to say, some thing a priori, standing in its own au thenticity and self-sufficiency. A modern intelligence would be more scientific, let us use the word, more matter-of-fact and sense-based: the mental light should not be confined in its ivory tower, however high that may be, but brought down and placed at the service of our perception and appreciation and explanation of things human and terrestrial; made immanent in the mundane and the ephemeral, as they are commonly called. this is not an impossibility. Sri Aurobindo seems to have done the thing. In him we find the three terms of human consciousness arriving at an absolute fusion and his poetry is a wonderful example of that fusion. The three terms are the spiritual, the intellectual or philosophical and the physical or sensational. The intellectual, or more generally, the mental, is the intermediary, the Paraclete, as he himself will call it later on in a poem9 magnificently exemplifying the point we are trying to make out the agent who negotiates, bridges and harmonises the two other firmaments usually supposed to be antagonistic and incompatible.
   Indeed it would be wrong to associate any cold ascetic nudity to the spiritual body of Sri Aurobindo. His poetry is philosophic, abstract, no doubt, but every philosophy has its practice, every abstract thing its concrete application,even as the soul has its body; and the fusion, not mere union, of the two is very characteristic in him. The deepest and unseizable flights of thought he knows how to clo the with a Kalidasian richness of imagery, or a Keatsean gusto of sensuousness:
   . . . . .O flowers, O delight on the tree-tops burning!
  --
   And it would be wrong too to suppose that there is want of sympathy in Sri Aurobindo for ordinary humanity, that he is not susceptible to sentiments, to the weaknesses, that stir the natural man. Take for example this line so instinct with a haunting melancholy strain:
   Cold are your rivers of peace and their banks are leafless and lonely.
  --
   All the tragedy, the entire pathos of human life is concentrated in this line so simple, yet so grand:
   Son of man, thou hast crowned the life with the flowers that are scentless,
  --
   And yet, I should say, in all this it is not mere the human that is of supreme interest, but some thing which even in being human yet transcends it.
   And here, let me point out, the capital difference between the European or rather the Hellenic spirit and the Indian spirit. It is the Indian spirit to take stand upon divinity and thence to embrace and mould what is earthly and human. The Greek spirit took its stand pre-eminently on earth and what belongs to earth. In Europe Dante's was a soul spiritualised more than perhaps any other and yet his is not a Hindu soul. The utmost that he could say after all the experience of the tragedy of mortality was:
  --
   Thy gait is an empire and thine eye
   Dominion.
   this is poetry salutary indeed if there were any. We are so often and so much enamoured of the feminine languidness of poetry; the clear, the sane, the virile, that is a type of poetry that our nerves cannot always or for long stand. But there is poetry that is agrable and there is poetry that is grand, as Sainte Beuve said. There are the pleasures of poetry and there are the "ardours of poetry". And the great poets are always grand rather than agrable, full of the ardours of poetry rat her than the pleasures of poetry.
   And if there is some thing in the creative spirit of Sri Aurobindo which tends more towards the strenuous than the genial, the arduous than the mellifluous, and which has more of the austerity of Vyasa than the easy felicity of Valmiki, however it might have affected the ultimate value of his creation, according to certain standards,14 it has illustrated once more that poetry is not merely beauty but power, it is not merely sweet imagination but creative visionit is even the Rik, the mantra that impels the gods to manifest upon earth, that fashions divinity in man.

01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The difference between living organism and dead matter is that while the former is endowed with creative activity, the latter has only passive receptivity. Life adds, synthetises, new-createsgives more than what it receives; matter only sums up, gathers, reflects, gives just what it receives. Life is living, glad and green through its creative genius. Creation in some form or other must be the core of every thing that seeks vitality and growth, vigour and delight. Not only so, but a thing in order to be real must possess a creative function. We consider a shadow or an echo unreal precisely because they do not create but merely image or repeat, they do not bring out any thing new but simply reflect what is given. The whole of existence is real because it is eternally creative.
   So the problem that concerns man, the riddle that humanity has to solve is how to find out and follow the path of creativity. If we are not to be dead matter nor mere shadowy illusions we must be creative. A misconception that has vitiated our outlook in general and has been the most potent cause of a sterilising atavism in the moral evolution of humanity is that creativity is an aristocratic virtue, that it belongs only to the chosen few. A great poet or a mighty man of action creates indeed, but such a creator does not appear very frequently. A Shakespeare or a Napoleon is a rare phenomenon; they are, in reality, an exception to the general run of mankind. It is enough if we others can understand and follow themMahajano yena gatahlet the great souls initiate and create, the common souls have only to repeat and imitate.
   But this is not as it should be, nor is it the truth of the matter. Every individual soul, however placed it may be, is by nature creative; every individual being lives to discover and to create.
   The inmost reality of man is not a passive receptacle, a mere responsive medium but it is a dynamoa power-station generating and throwing out energy that produces and creates.
   Now the centre of this energy, the matrix of creativity is the soul itself, one's own soul. If you want to createlive, grow and be real-find yourself, be yourself. The simple old wisdom still remains the eternal wisdom. It is because we fall off from our soul that we wander into side-paths, paths that do not belong to our real nature and hence that lead to imitation and repetition, decay and death. this is what happens to what we call common souls. The force of circumstances, the pressure of environment or simply the momentum of custom or habit compel them to choose the easiest and the readiest way that may lie before them. They do not consult the demand of the inner being but the requirement of the moment. Our bodily needs, our vital hungers and our mental prejudices obsess and obscure the impulsions that thrill the hidden spirit. We hasten to gratify the immediate and forget the eternal, we clutch at the shadow and let go the substance. We are carried away in the flux and tumult of life. It is a mixed and collective whirla Weltgeist that moves and governs us. We are helpless straws drifting in the current. But manhood demands that we stop and pause, pull ourselves out of the Maelstrom and be what we are. We must shape things as we want and not allow things to shape us as they want.
   Let each take cognisance of the godhead that is wi thin him for self is Godand in the strength of the soul-divinity create his universe. It does not matter what sort of universe he- creates, so long as he creates it. The world created by a Buddha is not the same as that created by a Napoleon, nor should they be the same. It does not prove any thing that I cannot become a Kalidasa; for that matter Kalidasa cannot become what I am. If you have not the genius of a Shankara it does not mean that you have no genius at all. Be and become yourselfma gridhah kasyachit dhanam, says the Upanishad. The fountain-head of creative genius lies there, in the free choice and the particular delight the self-determination of the spirit wi thin you and not in the desire for your neighbours riches. The world has become dull and uniform and mechanical, since everybody endeavours to become not himself, but always somebody else. Imitation is servitude and servitude brings in grief.
   In one's own soul lies the very height and profundity of a god-head. Each soul by bringing out the note that is his, makes for the most wondrous symphony. Once a man knows what he is and holds fast to it, 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.
   Not to do what others do, but what your soul impels you to do. Not to be others but your own self. Not to be any thing but the very cosmic and infinite divinity of your soul. Therein lies your highest freedom and perfect delight. And there you are supremely creative. Each soul has a consortPrakriti, Naturewhich it creates out of its own rib. And in this field of infinite creativity the soul lives, moves and has its being.
   ***

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  And the subtle images of things that were,
  Her witness spirit stood reviewing Time.
  --
  Only the Self that builds this figure of self
  Can rase the fixed interminable line
  --
  Penetrate with her thinking depths the Void's monstrous hush,
  Look into the lonely eyes of immortal Death
  --
  To a first thin strip of simple animal wants,
  And the mighty wildness of the primitive earth
  --
  Overflew the ways of Thought to unborn things.
  3.32
  --
  Or golden temple-door to things beyond.
  3.34
  --
  Spiritual that can make all things divine.
  3.39
  --
  Till then no mournful line had barred this ray.
  4.2
  On the frail breast of this precarious earth,
  Since her orbed sight in its breath-fastened house,
  --
  And wondered at this world of fragile forms
  Carried on canvas-strips of shimmering Time,
  --
  There is a darkness in terrestrial things
  That will not suffer long too glad a note.
  --
  Who chooses in this holocaust of the soul
  Death, fall and sorrow as the spirit's goads,
  --
  For this she had accepted mortal breath;
  To wrestle with the Shadow she had come
  --
  In this enigma of the dusk of God,
   this slow and strange uneasy compromise
  --
  A gaol is this immense material world:
  Across each road stands armed a stone-eyed Law,
  --
  To stay the wheels of Doom this greatness rose.
  4.35
  --
  One mighty deed can change the course of things;
  A lonely thought becomes omnipotent.

01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  To come to this Yoga merely with the idea of being a superman would be an act of vital egoism which would defeat its own object. Those who put this object in the front of their preoccupations invariably come to grief, spiritually and otherwise. The aim of this Yoga is, first, to enter into the divine consciousness by merging into it the separative ego (incidentally, in doing so one finds one's true individual self which is not the limited, vain and selfish human ego but a portion of the Divine) and, secondly, to bring down the supramental consciousness on earth to transform mind, life and body. All else can be only a result of these two aims, not the primary object of the Yoga.
  The only creation for which there is any place here is the supramental, the bringing of the divine Truth down on the earth, not only into the mind and vital but into the body and into
  --
   this Yoga demands a total dedication of the life to the aspiration for the discovery and embodiment of the Divine Truth and to no thing else whatever. To divide your life between the Divine and some outward aim and activity that has no thing to do with the search for the Truth is inadmissible. The least thing of that kind would make success in the Yoga impossible.
  You must go inside yourself and enter into a complete dedication to the spiritual life. All clinging to mental preferences must fall away from you, all insistence on vital aims and interests and attachments must be put away, all egoistic clinging to family, friends, country must disappear if you want to succeed in Yoga. Whatever has to come as outgoing energy or action, must proceed from the Truth once discovered and not from the lower mental or vital motives, from the Divine Will and not from personal choice or the preferences of the ego.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Parting a door to things unseized by earth-sense, ||6.12||
   It lifted the heavy curtain of the flesh.. . . ||6.18||
  --
   Releasing things unseized by earthly sense: ||6.12||
   When the Spirit speaks its own language in its own name, we have spiritual poetry. If, however, the Spirit speaksfrom choice or necessity-an alien language and manner, e.g., that of a profane consciousness, or of the consciousness of another domain, idealistic or philosophical or even occult, puts on or imitates spirit's language and manner, we have what we propose to call mystic poetry proper. When Samain sings of the body of the dancer:
  --
   both so idealise, etherealize, almost spiritualise the earth and the flesh that they seem ostensibly only a vesture of some thing else behind, some thing mysterious and other-worldly, some thing other than, even just opposite to what they actually are or appear to be. That is the mystique of the senses which is a very characteristic feature of some of the best poetic inspirations of France. Baudelaire too, the Satanic poet, by the sheer intensity of sympathy and sincerity, pierces as it were into the soul of things and makes the ugly, the unclean, the diseased, the sordid throb and glow with an almost celestial light. Here is the Baudelairean manner:
   Tout casss
  --
   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 no thing 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,
  --
   there is no thing in the matter or manner which can indicate, to the uninitiated, any reference to the Spirit or the Divine. Or this again,
   I have gazed upon beauty from my very birth
  --
   ravished my heart with one of thine eyes, with
   one chain of thy neck.. . .
   one can explain that it is the Christ calling the Church or God appealing to the human soul or one can simply find in it no thing more than a man pining for his woman. Anyhow I would not call it spiritual poetry or even mystic poetry. For in itself it does not carry any double or oblique meaning, there is no suggestion that it is applicable to other fields or domains of consciousness: it is, as it were, monovalent. An allegory is never mysticism. There is more mysticism in Wordsworth, even in Shelley and Keats, than in Spenser, for example, who stands in this respect on the same ground as Bunyan in his The Pilgrim's Progress. Take Wordsworth as a Nature-worshipper,
   Breaking the silence of the seas
  --
   I do not know if this is not mysticism, what else is. Neither is religious poetry true mysticism (or true spirituality). I find more mysticism in
   Come, let us run
  --
   than in this pious morning hymn,
   Heaven is, dear Lord! where'er Thou art,
  --
   and by His shining all this shineth.14
   Or this one equally deep, luminous and revealing:
   Even as one Fire hath entered into the world but
  --
   this is spiritual matter and spiritual manner that can never be improved upon. this is spiritual poetry in its quintessence. I am referring naturally here to the original and not to the translation which can never do full justice, even at its very best, to the poetic value in question. For apart from the individual genius of the poet, the greatness of the language, the instrument used by the poet, is also involved. It may well be what is comparatively easy and natural in the language of the gods (devabhasha) would mean a tour de force, if not altogether an impossibility, in a human language. The Sanskrit language was moulded and fashioned in the hands of the Rishis, that is to say, those who lived and moved and had their being in the spiritual consciousness. The Hebrew or even the Zend does not seem to have reached that peak, that absoluteness of the spiritual tone which seems inherent in the Indian tongue, although those too breathed and grew in a spiritual atmosphere. The later languages, however, Greek or Latin or their modern descendants, have gone still farther from the source, they are much nearer to the earth and are suffused with the smell and effluvia of this vale of tears.
   Among the ancients, strictly speaking, the later classical Lucretius was a remarkable phenomenon. By nature he was a poet, but his mental interest lay in metaphysical speculation, in philosophy, and unpoetical business. He turned away from arms and heroes, wrath and love and, like Seneca and Aurelius, gave himself up to moralising and philosophising, delving 'into the mystery, the why and the how and the whither of it all. He chose a dangerous subject for his poetic inspiration and yet it cannot be said that his attempt was a failure. Lucretius was not a religious or spiritual poet; he was rather Marxian,atheistic, materialistic. The dialectical materialism of today could find in him a lot of nourishment and support. But whatever the content, the manner has made a whole difference. There was an idealism, a clarity of vision and an intensity of perception, which however scientific apparently, gave his creation a note, an accent, an atmosphere high, tense, aloof, ascetic, at times bordering on the supra-sensual. It was a high light, a force of consciousness that at its highest pitch had the ring and vibration of some thing almost spiritual. For the basic principle of Lucretius' inspiration is a large thought-force, a tense perception, a taut nervous reactionit is not, of course, the identity in being with the inner realities which is the hallmark of a spiritual consciousness, yet it is some thing on the way towards that.
   There have been other philosophical poets, a good number of them since thennot merely rationally philosophical, as was the vogue in the eighteenth century, but metaphysically philosophical, that is to say, inquiring not merely into the phenomenal but also into the labyrinths of the noumenal, investigating not only what meets the senses, but also things that are behind or beyond. Amidst the earlier efflorescence of this movement the most outstanding philosopher poet is of course Dante, the Dante of Paradiso, a philosopher in the mediaeval manner and to the extent a lesser poet, according to some. Goe the is another, almost in the grand modern manner. Wordsworth is full of metaphysics from the crown of his head to the tip of his toe although his poetry, perhaps the major portion of it, had to undergo some kind of martyrdom because of it. And Shelley, the supremely lyric singer, has had a very rich undertone of thought-content genuinely metaphysical. And Browning and Arnold and Hardyindeed, if we come to the more moderns, we have to cite the whole host of them, none can be excepted.
   We left out the Metaphysicals, for they can be grouped as a set apart. They are not so much metaphysical as theological, religious. They have a brain-content stirring with theological problems and speculations, replete with scintillating conceits and intricate fancies. Perhaps it is because of this philosophical burden, this intellectual bias that the Metaphysicals went into obscurity for about two centuries and it is precisely because of that that they are slowly coming out to the forefront and assuming a special value with the moderns. For the modern mind is characteristically thoughtful, introspective"introvert"and philosophical; even the exact physical sciences of today are rounded off in the end with metaphysics.
   The growth of a philosophical thought-content in poetry has been inevitable. For man's consciousness in its evolutionary march is driving towards a consummation which includes and presupposes a development along that line. The mot d'ordre in old-world poetry was "fancy", imaginationremember the famous lines of Shakespeare characterising a poet; in modern times it is Thought, even or perhaps particularly abstract metaphysical thought. Perceptions, experiences, realisationsof whatever order or world they may beexpressed in sensitive and aesthetic terms and figures, that is poetry known and appreciated familiarly. But a new turn has been coming on with an increasing insistencea definite time has been given to that, since the Renaissance, it is said: it is the growing importance of Thought or brain-power as a medium or atmosphere in which poetic experiences find a sober and clear articulation, a definite and strong formulation. Rationalisation of all experiences and realisations is the keynote of the modern mentality. Even when it is said that reason and rationality are not ultimate or final or significant realities, that the irrational or the submental plays a greater role in our consciousness and that art and poetry likewise should be the expression of such a mentality, even then, all this is said and done in and through a strong rational and intellectual stress and frame the like of which cannot be found in the old-world frankly non-intellectual creations.
   The religious, the mystic or the spiritual man was, in the past, more or Jess methodically and absolutely non-intellectual and anti-intellectual: but the modern age, the age of scientific culture, is tending to make him as strongly intellectual: he has to explain, not only present the object but show up its mechanism alsoexplain to himself so that he may have a total understanding and a firmer grasp of the thing which he presents and explains to others as well who demand a similar approach. He feels the necessity of explaining, giving the rationality the rationale the science, of his art; for without that, it appears to him, a solid ground is not given to the structure of his experience: analytic power, preoccupation with methodology seems inherent in the modern creative consciousness.
   The philosophical trend in poetry has an interesting history with a significant role: it has acted as a force of purification, of sublimation, of katharsis. As man has risen from his exclusively or predominantly vital nature into an increasing mental poise, in the same way his creative activities too have taken this new turn and status. In the earlier stages of evolution the mental life is secondary, subordinate to the physico-vital life; it is only subsequently that the mental finds an independent and self-sufficient reality. A similar movement is reflected in poetic and artistic creation too: the thinker, the philosopher remains in the background at the outset, he looks out; peers through chinks and holes from time to time; later he comes to the forefront, assumes a major role in man's creative activity.
   Man's consciousness is further to rise from the mental to over-mental regions. Accordingly, his life and activities and along with that his artistic creations too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is normally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up the lower functionings of the consciousness, which are intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a more luminous pattern, a more subtly articulated , form for the higher, vaster and deeper realities, truths and harmonies to express and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident reasons, for human reason or even intelligence is a double-edged instrument, it can make as well as mar, it has a light that most often and naturally shuts off other higher lights beyond it. So it was bypassed, some kind of direct and immediate contact was sought to be established between the normal and the transcendental. The result was, as I have pointed out, a pure spiritual poetry, on the one hand, as in the Upanishads, or, on the other, religious poetry of various grades and denominations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much coloured and dominated by the latter. Vyasa was the great legendary figure in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Power. The exemplar of the manner is the Gita. Valmiki's represented a more ancient and primary inspiration, of a vast vital sensibility, some thing of the kind that was at the basis of Homer's genius. In Greece it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual power slowly began to find expression in the later poets, Sophocles and Euripides. But all these were very simple beginnings. The moderns go in for some thing more radical and totalitarian. The rationalising element instead of being an additional or subordinate or contri buting factor, must itself give its norm and form, its own substance and manner to the creative activity. Such is the present-day demand.
   The earliest preoccupation of man was religious; even when he concerned himself with the world and worldly things, he referred all that to the other world, thought of gods and goddesses, of after-death and other where. That also will be his last and ultimate preoccupation though in a somewhat different way, when he has passed through a process of purification and growth, a "sea-change". For although religion is an aspiration towards the truth and reality beyond or behind the world, it is married too much to man's actual worldly nature and carries always with it the shadow of profanity.
   The religious poet seeks to tone down or cover up the mundane taint, since he does not know how to transcend it totally, in two ways: (1) by a strong thought-element, the metaphysical way, as it may be called and (2) by a strong symbolism, the occult way. Donne takes to the first course, Blake the second. And it is the alchemy brought to bear in either of these processes that transforms the merely religious into the mystic poet. The truly spiritual, as I have said, is still a higher grade of consciousness: what I call Spirit's own poetry has its own matter and mannerswabhava and swadharma. A nearest approach to it is echoed in those famous lines of Blake:
  --
   or this simple single line pregnant no less with the self-same fullness:
   An eye awake in voiceless heights of trance, ||8.8||
   this, I say, is some thing different from the religious and even from the mystic. It is away from the merely religious, because it is naked of the vesture of humanity (in spite of a human face that masks it at times) ; it is some thing more than the merely mystic, for it does not stop being a signpost or an indication to the Beyond, but is itself the presence and embodiment of the Beyond. The mystic gives us, we can say, the magic of the Infinite; what I term the spiritual, the spiritual proper, gives in addition the logic of the Infinite. At least this is what distinguishes modern spiritual consciousness from the ancient, that is, Upanishadic spiritual consciousness. The Upanishad gives expression to the spiritual consciousness in its original and pristine purity and perfection, in its essential simplicity. It did not buttress itself with any logic. It is the record of fundamental experiences and there was no question of any logical exposition. But, as I have said, the modern mind requires and demands a logical element in its perceptions and presentations. Also it must needs be a different kind of logic that can satisfy and satisfy wholly the deeper and subtler movements of a modern consciousness. For the philosophical poet of an earlier age, when he had recourse to logic, it was the logic of the finite that always gave him the frame, unless he threw the whole thing overboard and leaped straight into the occult, the illogical and the a logical, like Blake, for instance. Let me illustrate and compare a little. When the older poet explains indriyani hayan ahuh, it is an allegory he resorts to, it is the logic of the finite he marshals to point to the infinite and the beyond. The stress of reason is apparent and effective too, but the pattern is what we are normally familiar with the movement, we can say, is almost Aristotelian in its rigour. Now let us turn to the following:
   Our life is a holocaust of the Supreme. ||26.15||
  --
   or this chiselled bit of diamond,
   An inconscient Power groped towards consciousness,
  --
   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).
   To sum up and recapitulate. The evolution of the poetic expression in man has ever been an attempt at a return and a progressive approach to the spiritual source of poetic inspiration, which was also the original, though somewhat veiled, source from the very beginning. The movement has followed devious waysstrongly negative at timeseven like man's life and consciousness in general of which it is an organic member; but the ultimate end and drift seems to have been always that ideal and principle even when fallen on evil days and evil tongues. The poet's ideal in the dawn of the world was, as the Vedic Rishi sang, to raise things of beauty in heaven by his poetic power,kavi kavitv divi rpam sajat. Even a Satanic poet, the inaugurator, in a way, of modernism and modernistic consciousness, Charles Baudelaire, thus admonishes his spirit:
   "Flyaway, far from these morbid miasmas, go and purify yourself in the higher air and drink, like a pure and divine liquor, the clear fire that fills the limpid spaces."18
  --
   Not a senseless, trancd thing,
   But divine melodious truth;
  --
   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 attempt, a tendency to deal with them in such a way as can bring calm and puritykatharsisnot trouble and confusion. That has been the purpose of all Art from the ancient days. Besides, 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 clo thing 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,
  --
   this is religious poetry, pure and simple, expressing man's earliest and most elementary feeling, marked by a broad candour, a rather shallow monotone. But that feeling is raised to a pitch of fervour and scintillating sensibility in Vaughan's
   They are all gone into the world of light
  --
   Resume Thy spirit from this world of thrall
   Into true liberty.21
  --
   From this red earth, O Father, purge away
   All vicious tinctures, that new fashioned
  --
   Blake had this wonderful gift of transmuting the baser metal of mundane experience into the gold of a deep mystic and spiritual experience:
   Bring me my bow of burning gold!

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 wi thin 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 wi thin 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 wi thin, 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 no thing 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.
   Now the question is, does Reason never fail? Is it such a perfect instrument as intellectualists think it to be? There is ground for serious misgivings. Reason says, for example, that the earth revolves round the sun: and reason, it is argued, is right, for we see that all the facts are conformableto it, even facts that were hitherto unknown and are now coming into our ken. But the difficulty is that Reason did not say that always in the past and may not say that always in the future. The old astronomers could explain the universe by holding quite a contrary theory and could fit into it all their astronomical data. A future scientist may come and explain the matter in quite a different way from either. It is only a choice of workable theories that Reason seems to offer; we do not know the fact itself, apart perhaps from exactly the amount that immediate sense-perception gives to each of us. Or again, if we take an example of another category, we may ask, does God exist? A candid Rationalist would say that he does not know although he has his own opinion about the matter. Evidently, Reason cannot solve all the problems that it meets; it can judge only truths that are of a certain type.
   It may be answered that Reason is a faculty which gives us progressive knowledge of the reality, but as a knowing instrument it is perfect, at least it is the only instrument at our disposal; even if it gives a false, incomplete or blurred image of the reality, it has the means and capacity of correcting and completing itself. It offers theories, no doubt; but what are theories? They are simply the gradually increasing adaptation of the knowing subject to the object to be known, the evolving revelation of reality to our perception of it. Reason is the power which carries on that process of adaptation and revelation; we can safely rely upon Reason and trust It to carry on its work with increasing success.
  --
   It may be retorted that if Reason is condemned, it is condemned by itself and by no other authority. All argumentation against Reason is a function of Reason itself. The deficiencies of Reason we find out by the rational faculty alone. If Reason was to die, it is because it consents to commit suicide; there is no other power that kills it. But to this our answer is that Reason has this miraculous power of self-destruction; or, to put it philosophically, Reason is, at best, an organ of self-criticism and perhaps the organ par excellence for that purpose. But criticism is one thing and creation another. And whether we know or act, it is fundamentally a process of creation; at least, without this element of creation there can be no knowledge, no act. In knowledge there is a luminous creativity, Revelation or Categorical Imperative which Reason does not and cannot supply but vaguely strains to seize. For that element we have to search elsewhere, not in Reason.
   Does this mean that real knowledge is irrational or against Reason? Not so necessarily. There is a super-rational power for knowledge and Reason may either be a channel or an obstacle. If we take our stand upon Reason and then proceed to know, if we take the forms and categories of Reason as the inviolable schemata of knowledge, then indeed Reason becomes an obstacle to that super-rational power. If, on the other hand, Reason does not offer any set-form from beforehand, does not insist upon its own conditions, is passive and simply receives and reflects what is given to it, then it becomes a luminous and sure channel for that higher and real knowledge.
   The fact is that Reason is a lower manifestation of knowledge, it is an attempt 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 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   A considerable amount of vague misunderstanding and misapprehension seems to exist in the minds of a certain section of our people as to what Sri Aurobindo is doing in his retirement at Pondicherry. On the other hand, a very precise exposition, an exact formula of what he is not doing has been curiously furnished by a well-known patriot in his indictment of what he chooses to call the Pondicherry School of contemplation. But he has arrived at this formula by openly and fearlessly affirming what does not exist; for the things that Sri Aurobindo is accused of doing are just the things that he is not doing. In the first place, Sri Aurobindo is not doing peaceful contemplation; in the second place, he is not doing active propaganda either; in the third place, he is not doing prnyma or even dhyna in the ordinary sense of the word; and, lastly, he is not proclaiming or following the maxim that although action may be tolerated as good, his particular brand of Yoga is some thing higher and better.
   Evidently the eminent politician and his school of activism are labouring under a Himalayan confusion: when they speak of Sri Aurobindo, they really have in their mind some of the old schools of spiritual discipline. But one of the marked aspects of Sri Aurobindo's teaching and practice has been precisely his insistence on putting aside the inert and life-shunning quietism, illusionism, asceticism and monasticism of a latter-day and decadent India. These ideals are perhaps as much obstacles in his way as in the way of the activistic school. Only Sri Aurobindo has not had the temerity to say that it is a weakness to seek refuge in contemplation or to suggest that a Buddha was a weakling or a Shankara a poltroon.
   this much as regards what Sri Aurobindo is not doing; let us now turn and try to understand what he is doing. The distinguished man of action speaks of conquering Nature and fighting her. Adopting this war-like imagery, we can affirm that Sri Aurobindo's work is just such a battle and conquest. But the question is, what is nature and what is the kind of conquest that is sought, how are we to fight and what are the required arms and implements? A good general should foresee all this, frame his plan of campaign accordingly and then only take the field. The above-mentioned leader proposes ceaseless and unselfish action as the way to fight and conquer Nature. He who speaks thus does not know and cannot mean what he says.
   European science is conquering Nature in a way. It has attained to a certain kind and measure, in some fields a great measure, of control and conquest; but however great or striking it may be in its own province, it does not touch man in his more intimate reality and does not bring about any true change in his destiny or his being. For the most vital part of nature is the region of the life-forces, the powers of disease and age and death, of strife and greed and lustall the instincts of the brute in man, all the dark aboriginal forces, the forces of ignorance that form the very groundwork of man's nature and his society. And then, as we rise next to the world of the mind, we find a twilight region where falsehood masquerades as truth, where prejudices move as realities, where notions rule as ideals.
   this is the present nature of man, with its threefold nexus of mind and life and body, that stands there to be fought and conquered. this is the inferior nature, of which the ancients spoke, that holds man down inexorably to a lower dharma, imperfect mode of life the life that is and has been the human order till today. No amount of ceaseless action, however selflessly done, can move this wheel of Nature even by a hair's breadth away from the path that it has carved out from of old. Human nature and human society have been built up and are run by the forces of this inferior nature, and whatever shuffling and reshuffling we may make in its apparent factors and elements, the general scheme and fundamental form of life will never change. To displace earth (and to conquer nature means no thing less than that) and give it another orbit, one must find a fulcrum outside earth.
   Sri Aurobindo does not preach flight from life and a retreat into the silent and passive Infinite; the goal of life is not, in his view, the extinction of life. Neither is he satisfied on that account to hold that life is best lived in the ordinary round of its unregenerate dharma. If the first is a blind alley, the second is a vicious circle,both lead nowhere.
   Sri Aurobindo's sadhana starts from the perception of a Power that is beyond the ordinary nature yet is its inevitable master, a fulcrum, as we have said, outside the earth. For what is required first is the discovery and manifestation of a new soul-consciousness in man which will bring about by the very pressure and working out of its self-rule an absolute reversal of man's nature. It is the Asuras who are now holding sway over humanity, for man has allowed himself so long to be built in the image of the Asura; to dislodge the Asuras, the Gods in their sovereign might have to be forged in the human being and brought into play. It is a stupendous task, some would say impossible; but it is very far removed from quietism or passivism. Sri Aurobindo is in retirement, but it is a retirement only from the outward field of present physical activities and their apparent actualities, not from the true forces and action of life. It is the retreat necessary to one who has to go back into himself to conquer a new plane of creative power,an entrance right into the world of basic forces, of fundamental realities, into the flaming heart of things where all actualities are born and take their first shape. It is the discovery of a power-house of tremendous energism and of the means of putting it at the service of earthly life.
   And, properly speaking, it is not at all a school, least of all a mere school of thought, that is growing round Sri Aurobindo. It is rather the nucleus of a new life that is to come. Quite naturally it has almost insignificant proportions at present to the outward eye, for the work is still of the nature of experiment and trial in very restricted limits, some thing in the nature of what is done in a laboratory when a new power has been discovered, but has still to be perfectly formulated in its process. And it is quite a mistake to suppose that there is a vigorous propaganda carried on in its behalf or that there is a large demand for recruits. Only the few, who possess the call wi thin and are impelled by the spirit of the future, have a chance of serving this high attempt and great realisation and standing among its first instruments and pioneer workers.
   ***

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  A thinker and toiler in the ideal's air,
  Brought down to earth's dumb need her radiant power.
  --
  Touched by this tenant from the heights became
  A playground of the living Infinite.
  --
  To turn this frail mud-engine to heaven-use.
  A Presence wrought behind the ambiguous screen:
  --
  His dreamed magnificence of things to be.
  A crown of the architecture of the worlds,
  --
  Overpassed was this world of rigid limiting forms:
  Life's barriers opened into the Unknown.
  --
  Magnificently natural at this height,
  Efforts that would shatter the strength of mortal hearts,
  --
  Its intimate vision waited not to think;
  It enveloped all Nature in a single glance,
  It looked into the very self of things;
  Deceived no more by form he saw the soul.
  --
  Releasing things unseized by earthly sense:
  A world unseen, unknown by outward mind
  --
  Where all things dreamed by the mind are seen and true
  And all that the life longs for is drawn close.
  --
  A contact thrilled of mighty unknown things.
  Awakened to new unearthly closenesses,
  --
  Out of this world of signs suddenly he came
  Into a silent self where world was not
  --
  And saw all things and creatures as itself
  And knew all thought and word as its own voice.
  --
  Whose single window's clipped outlook on things
  Sees only a little arc of God's vast sky.
  --
  The toiling thinker widened and grew still,
  Wisdom transcendent touched his quivering heart:
  --
  And this immense creation's purpose fail
  Till at last the frustrate universe sank undone.
  --
  In this oscillation between earth and heaven,
  In this ineffable communion's climb
  There grew in him as grows a waxing moon
  --
  Widening the mortal mind's half-look on things,
  Bridging the gap between man's force and Fate
  --
  Immobile it beheld the flux of things,
  Calm and apart supported all that is:
  --
  Bringing her rhythmic sense of hidden things.
  A music spoke transcending mortal speech.
  --
  The points that run through the closed heart of things
  Shadowed the indeterminable line
  --
  A glimpse was caught of things for ever unknown:
  The letters stood out of the unmoving Word:
  --
  The eyes with their closed lids that see all things,
  Appeared of the Architect who builds in trance.
  --
  The universe was not now this senseless whirl
  Borne round inert on an immense machine;
  --
  Seeking its own perfect form in souls and things.
  Life kept no more a dull and meaningless shape.
  --
  Could raise the earthly parts towards higher things
  And feel on it the breath of heavenlier air.
  --
  He made great dreams a mould for coming things
  And cast his deeds like bronze to front the years.

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  In the Yoga practised here the aim is to rise to a higher consciousness and to live out of the higher consciousness alone, not with the ordinary motives. this means a change of life as well as a change of consciousness. But all are not so circumstanced that they can cut loose from the ordinary life; they accept it therefore as a field of experience and self-training in the earlier stages of the sadhana. But they must take care to look at it as a field of experience only and to get free from the ordinary desires, attachments and ideas which usually go with it; otherwise it becomes a drag and hindrance on their sadhana. When one is not compelled by circumstances there is no necessity to continue the ordinary life.
  It is not helpful to abandon the ordinary life before the being is ready for the full spiritual life. To do so means to precipitate a struggle between the different elements and exasperate it to a point of intensity which the nature is not ready to bear. The vital elements in you have partly to be met by the discipline and experience of life, while keeping the spiritual aim in view and trying to govern life by it progressively in the spirit of Karmayoga.
  The best way to prepare oneself for the spiritual life when one has to live in the ordinary occupations and surroundings is to cultivate an entire equality and detachment and the samata of the Gita with the faith that the Divine is there and the Divine Will at work in all things even though at present under the conditions of a world of Ignorance. Beyond this are the Light and Ananda towards which life is working, but the best way for their advent and foundation in the individual being and nature is to grow in this spiritual equality. That would also solve your difficulty about things unpleasant and disagreeable. All unpleasantness should be faced with this spirit of samata.
  I may say briefly that there are two states of consciousness in either of which one can live. One is a higher consciousness which stands above the play of life and governs it; this is variously called the Self, the Spirit or the Divine. The other is the normal consciousness in which men live; it is some thing quite superficial, an instrument of the Spirit for the play of life. Those who live and act in the normal consciousness are governed entirely by the common movements of the mind and are naturally subject to grief and joy and anxiety and desire or to every thing else that makes up the ordinary stuff of life.
  Mental quiet and happiness they can get, but it can never be permanent or secure. But the spiritual consciousness is all light, peace, power and bliss. If one can live entirely in it, there is no question; these things become naturally and securely his.
  But even if he can live partly in it or keep himself constantly open to it, he receives enough of this spiritual light and peace and strength and happiness to carry him securely through all the shocks of life. What one gains by opening to this spiritual consciousness, depends on what one seeks from it; if it is peace, one gets peace; if it is light or knowledge, one lives in a great light and receives a knowledge deeper and truer than any the normal mind of man can acquire; if it [is] strength or power, one gets a spiritual strength for the inner life or Yogic power to govern the outer work and action; if it is happiness, one enters into a beatitude far greater than any joy or happiness that the ordinary human life can give.
  There are many ways of opening to this Divine consciousness or entering into it. My way which I show to others is by a constant practice to go inward into oneself, to open by aspiration to the Divine and once one is conscious of it and its action to give oneself to It entirely. this self-giving means not to ask for any thing but the constant contact or union with the Divine Consciousness, to aspire for its peace, power, light and felicity, but to ask no thing else and in life and action to be its instrument only for whatever work it gives one to do in the world. If one can once open and feel the Divine Force, the
  Power of the Spirit working in the mind and heart and body, the rest is a matter of remaining faithful to It, calling for it always, allowing it to do its work when it comes and rejecting every other and inferior Force that belongs to the lower consciousness and the lower nature.
  Apart from external things there are two possible inner ideals which a man can follow. The first is the highest ideal of ordinary human life and the other the divine ideal of Yoga.
  I must say in view of some thing you seem to have said to your father that it is not the object of the one to be a great man or the object of the other to be a great Yogin. The ideal of human life is to establish over the whole being the control of a clear, strong and rational mind and a right and rational will, to master the emotional, vital and physical being, create a harmony of the whole and develop the capacities whatever they are and fulfil them in life. In the terms of Hindu thought, it is to enthrone the rule of the purified and sattwic buddhi, follow the dharma, fulfilling one's own svadharma and doing the work proper to one's capacities, and satisfy kama and artha under the control of the buddhi and the dharma. The object of the divine life, on the other hand, is to realise one's highest self or to realise
  --
  The spiritual life (adhyatma jvana), the religious life (dharma jvana) and the ordinary human life of which morality is a part are three quite different things and one must know which one desires and not confuse the three together. The ordinary life is that of the average human consciousness separated from its own true self and from the Divine and led by the common habits of the mind, life and body which are the laws of the Ignorance.
  The religious life is a movement of the same ignorant human consciousness, turning or trying to turn away from the earth towards the Divine but as yet without knowledge and led by the dogmatic tenets and rules of some sect or creed which claims to have found the way out of the bonds of the earth-consciousness into some beatific Beyond. The religious life may be the first approach to the spiritual, but very often it is only a turning about in a round of rites, ceremonies and practices or set ideas and forms without any issue. The spiritual life, on the contrary, proceeds directly by a change of consciousness, a change from the ordinary consciousness, ignorant and separated from its true self and from God, to a greater consciousness in which one finds one's true being and comes first into direct and living contact and then into union with the Divine. For the spiritual seeker this change of consciousness is the one thing he seeks and no thing else matters.
  Morality is a part of the ordinary life; it is an attempt to govern the outward conduct by certain mental rules or to form the character by these rules in the image of a certain mental ideal. The spiritual life goes beyond the mind; it enters into the deeper consciousness of the Spirit and acts out of the truth of the Spirit.
  --
  Morality is a question of man's mind and vital, it belongs to a lower plane of consciousness. A spiritual life therefore cannot be founded on a moral basis, it must be founded on a spiritual basis. this does not mean that the spiritual man must be immoral - as if there were no other law of conduct than the moral. The law of action of the spiritual consciousness is higher, not lower than the moral - it is founded on union with the Divine and living in the Divine Consciousness and its action is founded on obedience to the Divine Will.

01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Him is not the proper attitude; but if it were absolutely forbidden to seek Him for these things, most people in the world would not turn towards Him at all. I suppose therefore it is allowed so that they may make a beginning - if they have faith, they may get what they ask for and think it a good thing to go on and then one day they may suddenly stumble upon the idea that this is after all not quite the one thing to do and that there are better ways and a better spirit in which one can approach the
  Divine. If they do not get what they want and still come to the
  --
  Let us first put aside the quite foreign consideration of what we would do if the union with the Divine brought eternal joylessness, Nirananda or torture. Such a thing does not exist and to drag it in only clouds the issue. The Divine is Anandamaya and one can seek him for the Ananda he gives; but he has also in him many other things and one may seek him for any of them, for peace, for liberation, for knowledge, for power, for any thing else of which one may feel the pull or the impulse. It is quite possible for someone to say: "Let me have Power from the
  Divine and do His work or His will and I am satisfied, even if the use of Power entails suffering also." It is possible to shun bliss as a thing too tremendous or ecstatic and ask only or rather for peace, for liberation, for Nirvana. You speak of self-fulfilment,
  - one may regard the Supreme not as the Divine but as one's highest Self and seek fulfilment of one's being in that highest Self; but one need not envisage it as a self of bliss, ecstasy, Ananda - one may envisage it as a self of freedom, vastness, knowledge, tranquillity, strength, calm, perfection - perhaps too calm for a ripple of any thing so disturbing as joy to enter. So even if it is for some thing to be gained that one approaches the Divine, it is not a fact that one can approach Him or seek union only for the sake of Ananda and no thing else.
  That involves some thing which throws all your reasoning out of gear. For these are aspects of the Divine Nature, powers of it, states of his being, - but the Divine Himself is some thing absolute, someone self-existent, not limited by his aspects, - wonderful and ineffable, not existing by them, but they existing because of him. It follows that if he attracts by his aspects, all the more he can attract by his very absolute selfness which is sweeter, mightier, profounder than any aspect. His peace, rapture, light, freedom, beauty are marvellous and ineffable, because he is himself magically, mysteriously, transcendently marvellous and ineffable. He can then be sought after for his wonderful and ineffable self and not only for the sake of one aspect or another of him. The only thing needed for that is, first, to arrive at a point when the psychic being feels this pull of the Divine in himself and, secondly, to arrive at the point when the mind, vital and each thing else begins to feel too that that was what it was wanting and the surface hunt after Ananda or what else was only an excuse for drawing the nature towards that supreme magnet.
  Your argument that because we know the union with the
  --
  That means what? That men, country, Truth and other things besides can be loved for their own sake and not for any thing else, not for any circumstance or attendant quality or resulting enjoyment, but for some thing absolute that is either in them or behind their appearance and circumstance. The Divine is more than a man or woman, a stretch of land or a creed, opinion, discovery or principle. He is the Person beyond all persons, the
  Home and Country of all souls, the Truth of which truths are only imperfect figures. And can He then not be loved and sought for his own sake, as and more than these have been by men even in their lesser selves and nature?
  What your reasoning ignores is that which is absolute or tends towards the absolute in man and his seeking as well as in the Divine - some thing not to be explained by mental reasoning or vital motive. A motive, but a motive of the soul, not of vital desire; a reason not of the mind, but of the self and spirit. An asking too, but the asking that is the soul's inherent aspiration, not a vital longing. That is what comes up when there is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnaprem means when he says, "Not knowledge nor this nor that, but Krishna."
  The pull of that is indeed a categorical imperative, the self in us drawn to the Divine because of the imperative call of its greater Self, the soul ineffably drawn towards the object of its adoration, because it cannot be otherwise, because it is it and
  --
  I have written all that only to explain what we mean when we speak of seeking the Divine for himself and not for any thing else - so far as it is explicable. Explicable or not, it is one of the most dominant facts of spiritual experience. The call to selfgiving is only an expression of this fact. But this does not mean that I object to your asking for Ananda. Ask for that by all means, so long as to ask for it is a need of any part of your being
  - for these are the things that lead on towards the Divine so long as the absolute inner call that is there all the time does not push itself to the surface. But it is really that that has drawn from the beginning and is there behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine.
  I am not saying that there is to be no Ananda. The selfgiving itself is a profound Ananda and what it brings, carries in its wake an inexpressible Ananda - and it is brought by this method sooner than by any other, so that one can say almost,
  "A self-less self-giving is the best policy." Only one does not do it out of policy. Ananda is the result, but it is done not for the result, but for the self-giving itself and for the Divine himself - a subtle distinction, it may seem to the mind, but very real.

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   this neo-spirituality which might claim its sanction and authority from the real old-world Indian disciplinesay, of Janaka and Yajnavalkyalabours, however, in reality, under the influence of European activism and e thicism. It was this which served as the immediate incentive to our spiritual revival and revaluation and its impress has not been thoroughly obliterated even in the best of our modern exponents. The bias of the vital urge and of the moral imperative is apparent enough in the modernist conception of a dynamic spirituality. Fundamentally the dynamism is made to reside in the lan of the e thical man,the spiritual element, as a consciousness of supreme unity in the Absolute (Brahman) or of love and delight in God, serving only as an atmosphere for the mortal activity.
   Sri Aurobindo has raised action completely out of the mental and moral plane and has given it an absolute spiritual life. Action has been spiritualised by being carried back to its very source and origin, for it is the expression in life of God's own Consciousness-Energy (Chit-Shakti).
   The Supreme Spirit, Purushottama, who holds in himself the dual reality of Brahman and the world, is the master of action who acts but in actionlessness, the Lord in whom and through whom the universes and their creatures live and move and have their being. Karmayoga is union in mind and soul and body with the Lord of action in the execution of his cosmic purpose. And this union is effected through a transformation of the human nature, through the revelation of the Divine Prakriti and its descent upon and possession of the inferior human vehicle.
   Arrived so far, we now find, if we look back, a change in the whole perspective. Karma and even Karmayoga, which hitherto seemed to be the pivot of the Gita's teaching, retire somewhat into the background and present a diminished stature and value. The centre of gravity has shifted to the conception of the Divine Nature, to the Lord's own status, to the consciousness above the three Gunas, to absolute consecration of each limb of man's humanity to the Supreme Purusha for his descent and incarnation and play in and upon this human world.
   The higher secret of the Gita lies really in the later chapters, the earlier chapters being a preparation and passage to it orpartial and practical application. this has to be pointed out, since there is a notion current which seeks to limit the Gita's effective teaching to the earlier part, neglecting or even discarding the later portion.
   The style and manner of Sri Aurobindo's interpretation1 is also supremely characteristic: it does not carry the impress of a mere metaphysical dissertation-although in matter it clothes throughout a profound philosophy; it is throbbing with the luminous life of a prophet's message, it is instinct with some thing of the Gita's own mantraakti.

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   All movementswhe ther of thought or of life, whether in the individual or in the massproceed from a fundamental intuition which lies in the background as the logical presupposition, the psychological motive and the spiritual force. A certain attitude of the soul, a certain angle of vision is what is posited first; all other thingsall thoughts and feelings and activities are but necessary attempts to express, to demonstrate, to realise on the conscious and dynamic levels, in the outer world, the truth which has thus already been seized in some secret core of our being. The intuition may not, of course, be present to the conscious mind, it may not be ostensibly sought for, one may even deny the existence of such a preconceived notion and proceed to establish truth on a tabula rasa; none the less it is this hidden bias that judges, this secret consciousness that formulates, this unknown power that fashions.
   Now, what is the intuition that lies behind the movements of the new age? What is the intimate realisation, the underlying view-point which is guiding and modelling all our efforts and achievementsour science and art, our poetry and philosophy, our religion and society? For, there is such a common and fundamental note which is being voiced forth by the human spirit through all the multitude of its present-day activities.
   A new impulse is there, no one can deny, and it has vast possibilities before it, that also one need not hesitate to accept. But in order that we may best fructuate what has been spontaneously sown, we must first recognise it, be luminously conscious of it and develop it along its proper line of growth. For, also certain it is that this new impulse or intuition, however true and strong in itself, is still groping and erring and miscarrying; it is still wasting much of its energy in tentative things, in mere experiments, in even clear failures. The fact is that the intuition has not yet become an enlightened one, it is still moving, as we shall presently explain, in the dark vital regions of man. And vitalism is naturally and closely affianced to pragmatism, that is to say, the mere vital impulse seeks immediately to execute itself, it looks for external effects, for changes in the form, in the machinery only. Thus it is that we see in art and literature discussions centred upon the scheme of composition, as whether the new poetry should be lyrical or dramatic, popular or aristocratic, metrical or free of metre, and in practical life we talk of remodelling the state by new methods of representation and governance, of purging society by bills and legislation, of reforming humanity by a business pact.
   All this may be good and necessary, but there is the danger of leaving altogether out of account the one thing needful. We must then pause and turn back, look behind the apparent impulsion that effectuates to the Will that drives, behind the ideas and ideals of the mind to the soul that informs and inspires; we must carry ourselves up the stream and concentrate upon the original source, the creative intuition that lies hidden somewhere. And then only all the new stirrings that we feel in our heartour urges and ideals and visions will attain an effective clarity, an unshaken purpose and an inevitable achievement.
   That is to say, the change has been in the soul of man himself, the being has veered round and taken a new orientation. It is this which one must envisage, recognise and consciously possess, in order that one may best fulfil the call of the age. But what we are doing instead is to observe the mere external signs and symbols and symptoms, to fix upon the distant quiverings, the echoes on the outermost rim, which are not always faithful representations, but very often distorted images of the truth and life at the centre and source and matrix. We must know that if there has been going on a redistribution and new-marshalling of forces, it is because the fiat has come from the Etat Major.
   Now, in order to understand the new orientation of the spirit of the present age, we may profitably ask what was the inspiration of the past age, the characteristic note which has failed to satisfy us and which we are endeavouring to transform. We know that that age was the Scientific age or the age of Reason. Its great prophets were Voltaire and the Encyclopaedists or if you mount further up in time, we may begin from Bacon and the humanists. Its motto was first, "The proper study of mankind is man" and secondly, Reason is the supreme organon of knowledge, the highest deity in manla Desse Raison. And it is precisely against these two basic principles that the new age has entered its protest. In face of Humanism, Nietzsche has posited the Superman and in face of Reason Bergson has posited Intuition.
   The worship of man as some thing essentially and exclusively human necessitates as a corollary, the other doctrine, viz the deification of Reason; and vice versa. Humanism and Scientism go together and the whole spirit and mentality of the age that is passing may be summed up in those two words. So Nietzsche says, "All our modern world is captured in the net of the Alexandrine culture and has, for its ideal, the theoretical man, armed with the most powerful instruments of knowledge, toiling in the service of science and whose prototype and original ancestor is Socrates." Indeed, it may be generally asserted that the nation whose prophet and sage claimed to have brought down Philosophia from heaven to dwell upon earth among men was precisely the nation, endowed with a clear and logical intellect, that was the very embodiment of rationality and reasonableness. As a matter of fact, it would not be far, wrong to say that it is the Hellenic culture which has been moulding humanity for ages; at least, it is this which has been the predominating factor, the vital and dynamic element in man's nature. Greece when it died was reborn in Rome; Rome, in its return, found new life in France; and France means Europe. What Europe has been and still is for the world and humanity one knows only too much. And yet, the Hellenic genius has not been the sole motive power and constituent element; there has been another leaven which worked constantly wi thin, if intermittently without. If Europe represented mind and man and this side of existence, Asia always reflected that which transcends the mind the spirit, the Gods and the Beyonds.
   However, we are concerned more with the immediate past, the mentality that laid its supreme stress upon the human rationality. What that epoch did not understand was that Reason could be overstepped, that there was some thing higher, some thing greater than Reason; Reason being the sovereign faculty, it was thought there could be no thing beyond, unless it were draison. The human attribute par excellence is Reason. Exactly so. But the fact is that man is not bound by his humanity and that reason can be transformed and sublimated into other more powerful faculties.
  --
   Reason is insufficient and unsatisfactory because, as Bergson explains, it does not and cannot embrace life as a whole, seize man and the world in an integral realisation. The greater part of the vast mystery of existence escapes its envergure. Reason is that faculty which is for analysing, defining, classifying and fixing things. It is a power that has grown in man in order that he may best manipulate the things of the world. It is utilitarian, practical in its nature and outlook. And as practical dealing requires that things should be stable and separate entities, therefore Reason cannot but see things in solid and in the fragments of a solid. It cuts up existence into distinct parts and diverse elements; and these again it seeks to relate and aggregate, in accordance with what it calls "laws". Such a process has been necessary for man in conducting life and action successfully. Originally a bye-product of active life, Reason gradually separated itself and came finally to have an independent status and function, became or sought to become the instrument of knowledge, of Truth.
   But although Reason has been and is useful for the practical, we may say almost, the manual aspect of life, life itself it leaves unexplained and uncomprehended. For life is mobility, a continuous flow that has nowhere any gap or stop and things have in reality no isolated or separate existence, they merge and mingle into one another and form an indissoluble whole. Therefore the forms and categories that Reason imposes upon existence are more or less arbitrary; they are shackles that seek to bind up and limit life, but are often rent asunder in the very effort. So the civilisation that has its origin in Reason and progresses with discoveries and inventionsdevices for artfully manipulating naturehas been essentially and pre-eminently mechanical in its structure and outlook. It has become more and more efficient perhaps, but less and less soul-inspired, less and less-endowed with the free-flowing sap of organic growth and vitality.
   So instead of the rational principle, the new age wants the principle of Nature or Life. Even as regards knowledge Reason is not the only, nor the best instrument. For animals have properly no reason; the nature-principle of knowledge in the animal is Instinct the faculty that acts so faultlessly, so marvellously where Reason can only pause and be perplexed. this is not to say that man is to or can go back to this primitive and animal function; but certainly he can replace it by some thing akin which is as natural and yet purified and self-consciousillumined instinct, we may say or Intuition, as Bergson terms it. And Nietzsche's definition of the Superman has also a similar orientation and significance; for, according to him, the Superman is man who has outgrown his Reason, who is not bound by the standards and the conventions determined by Reason for a special purpose. The Superman is one who has gone beyond "good and evil," who has shaken off from his nature and character elements that are "human, all too human"who is the embodiment of life-force in its absolute purity and strength and freedom.
   this then is the mantra of the new ageLife with Intuition as its guide and not Reason and mechanical efficiency, not Man but Superman. The right mantra has been found, the principle itself is irreproachable. But the interpretation, the application, does not seem to have been always happy. For, Nietzsche's conception of the Superman is full of obvious lacunae. If we have so long been adoring the intellectual man, Nietzsche asks us, on the other hand, to deify the vital man. According to him the superman is he who has (1) the supreme sense of the ego, (2) the sovereign will to power and (3) who lives dangerously. All this means an Asura, that is to say, one who has, it may be, dominion over his animal and vital impulsions in order, of course, that he may best gratify them but who has not purified them. Purification does not necessarily mean, annihilation but it does mean sublimation and transformation. So if you have to transcend man, you have to transcend egoism also. For a conscious egoism is the very characteristic of man and by increasing your sense of egoism you do not supersede man but simply aggrandise your humanity, fashion it on a larger, a titanic scale. And then the will to power is not the only will that requires fulfilment, there is also the will to knowledge and the will to love. In man these three fundamental constitutive elements coexist, although they do it, more often than not, at the expense of each other and in a state of continual disharmony. The superman, if he is to be the man "who has surmounted himself", must embody a poise of being in which all the three find a fusion and harmonya perfect synthesis. Again, to live dangerously may be heroic, but it is not divine. To live dangerously means to have eternal opponents, that is to say, to live ever on the same level with the forces you want to dominate. To have the sense that one has to fight and control means that one is not as yet the sovereign lord, for one has to strive and strain and attain. The supreme lord is he who is perfectly equanimous with himself and with the world. He has not to batter things into a shape in order to create. He creates means, he manifests. He wills and he achieves"God said 'let there be light' and there was light."
   As a matter of fact, the superman is not, as Nietzsche thinks him to be, the highest embodiment of the biological force of Nature, not even as modified and refined by the aesthetic and aristocratic virtues of which the higher reaches of humanity seem capable. For that is after all humanity only accentuated in certain other fundamentally human modes of existence. It does not carry far enough the process of surmounting. In reality it is not a surmounting but a new channelling. Instead of the e thical and intellectual man, we get the vital and aesthetic man. It may be a change but not a transfiguration.
   And the faculty of Intuition said to be the characteristic of the New Man does not mean all that it should, if we confine ourselves to Bergson's definition of it. Bergson says that Intuition is a sort of sympathy, a community of feeling or sensibility with the urge of the life-reality. The difference between the sympathy of Instinct and the sympathy of Intuition being that while the former is an unconscious or semi-conscious power, the latter is illumined and self-conscious. Now this view emphasises only the feeling-tone of Intuition, the vital sensibility that attends the direct communion with the life movement. But Intuition is not only purified feeling and sensibility, it is also purified vision and knowledge. It unites us not only with the movement of life, but also opens out to our sight the Truths, the fundamental realities behind that movement. Bergson does not, of course, point to any existence behind the continuous flux of life-power the elan vital. He seems to deny any static truth or truths to be seen and seized in any scheme of knowledge. To him the dynamic flow the Heraclitian panta reei is the ultimate reality. It is precisely to this view of things that Bergson owes his conception of Intuition. Since existence is a continuum of Mind-Energy, the only way to know it is to be in harmony or unison with it, to move along its current. The conception of knowledge as a fixing and delimiting of things is necessarily an anomaly in this scheme. But the question is, is matter the only static and separative reality? Is the flux of vital Mind-Energy the ultimate truth?
   Matter forms the lowest level of reality. Above it is the elan vital. Above the elan vital there is yet the domain of the Spirit. And the Spirit is a static substance and at the same a dynamic creative power. It is Being (Sat) that realises or expresses itself through certain typal nuclei or nodi of consciousness (chit) in a continuous becoming, in a flow of creative activity (ananda). The dynamism of the vital energy is only a refraction or precipitation of the dynamism of the spirit; and so also static matter is only the substance of the spirit concretised and solidified. It is in an uplift both of matter and vital force to their prototypesswarupa and swabhavain the Spirit that lies the real transformation and transfiguration of the humanity of man.
   this is the truth that is trying to dawn upon the new age. Not matter but that which forms the substance of matter, not intellect but a vaster consciousness that informs the intellect, not man as he is, an aberration in the cosmic order, but as he may and shall be the embodiment and fulfilment of that order this is the secret Intuition which, as yet dimly envisaged, nevertheless secretly inspires all the human activities of today. Only, the truth is being interpreted, as we have said, in terms of vital life. The intellectual and physical man gave us one aspect of the reality, but neither is the vital and psychical man the complete reality. The one acquisition of this shifting of the viewpoint has been that we are now in touch with the natural and deeper movement of humanity and not as before merely with its artificial scaffolding. The Alexandrine civilisation of humanity, in Nietzsche's phrase, was a sort of divagation from nature, it was following a loop away from the direct path of natural evolution. And the new Renaissance of today has precisely corrected this aberration of humanity and brought it again in a line with the natural cosmic order.
   Certainly this does not go far enough into the motive of the change. The cosmic order does not mean mentalised vitalism which is also in its turn a section of the integral reality. It means the order of the spirit, it means the transfiguration of the physical, the vital and the intellectual into the supernal Substance, Power and Light of that Spirit. The real transcendence of humanity is not the transcendence of one or other of its levels but the total transcendence to an altogether different status and the transmutation of humanity in the mould of that statusnot a Nietzschean Titan nor a Bergsonian Dionysus but the tranquil vision and delight and dynamism of the Spirit the incarnation of a god-head.
   ***

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We take a third view of the matter and say that genius is neither unconscious or conscious but superconscious. And when one is superconscious, one can be in appearance either conscious or unconscious. Let us at the outset try to explain a little this psychological riddle.
   When we say one is conscious, we usually mean that one is conscious with the mental consciousness, with the rational intelligence, with the light of the brain. But this need not be always so. For one can be conscious with other forms of consciousness or in other planes of consciousness. In the average or normal man the consciousness is linked to or identified with the brain function, the rational intelligence and so we conclude that without this wakeful brain activity there can be no consciousness. But the fact is otherwise. The experiences of the mystic prove the point. The mystic is conscious on a level which we describe as higher than the mind and reason, he has what may be called the overhead consciousness. (Apart from the normal consciousness, which is named jagrat, waking, the Upanishad speaks of three other increasingly subtler states of consciousness, swapna, sushupti and turiya.)And then one can be quite unconscious, as in samadhi that can be sushupti or turiyaorpartially consciousin swapna, for example, the external behaviour may be like that of a child or a lunatic or even a goblin. One can also remain normally conscious and still be in the superconscience. Not only so, the mystic the Yogican be conscious on infraconscious levels also; that is to say, he can enter into and identify with the consciousness involved in life and even in Matter; he can feel and realise his oneness with the animal world, the plant world and finally the world of dead earth, of "stocks and stones" too. For all these strands of existence have each its own type of consciousness and all different from the mode of mind which is normally known as consciousness. When St. Francis addresses himself to the brother Sun or the sister Moon, or when the Upanishad speaks of the tree silhouetted against the sky, as if stilled in trance, we feel there is some thing of this fusion and identification of consciousness with an infra-conscient existence.
   I said that the supreme artist is superconscious: his consciousness withdraws from the normal mental consciousness and becomes awake and alive in another order of consciousness. To that superior consciousness the artist's mentalityhis ideas and dispositions, his judgments and valuations and acquisitions, in other words, his normal psychological make-upserves as a channel, an instrument, a medium for transcription. Now, there are two stages, or rather two lines of activity in the processus, for they may be overlapping and practically simultaneous. First, there is the withdrawal and the in-gathering of consciousness and then its reappearance into expression. The consciousness retires into a secret or subtle worldWords-worth's "recollected in tranquillity"and comes back with the riches gathered or transmuted there. But the purity of the gold thus garnered and stalled in the artistry of words and sounds or lines and colours depends altogether upon the purity of the channel through which it has to pass. The mental vehicle receives and records and it can do so to perfection if it is perfectly in tune with what it has to receive and record; otherwise the transcription becomes mixed and blurred, a faint or confused echo, a poor show. The supreme creators are precisely those in whom the receptacle, the instrumental faculties offer the least resistance and record with absolute fidelity the experiences of the over or inner consciousness. In Shakespeare, in Homer, in Valmiki the inflatus of the secret consciousness, the inspiration, as it is usually termed, bears down, sweeps away all obscurity or contrariety in the recording mentality, suffuses it with its own glow and puissance, indeed resolves it into its own substance, as it were. And the difference between the two, the secret norm and the recording form, determines the scale of the artist's creative value. It happens often that the obstruction of a too critically observant and self-conscious brain-mind successfully blocks up the flow of some thing supremely beautiful that wanted to come down and waited for an opportunity.
   Artists themselves, almost invariably, speak of their inspiration: they look upon themselves more or less as mere instruments of some thing or some Power that is beyond them, beyond their normal consciousness attached to the brain-mind, that controls them and which they cannot control. this perception has been given shape in myths and legends. Goddess Saraswati or the Muses are, however, for them not a mere metaphor but concrete realities. To what extent a poet may feel himself to be a mere passive, almost inanimate, instrumentno thing more than a mirror or a sensitive photographic plateis illustrated in the famous case of Coleridge. His Kubla Khan, as is well known, he heard in sleep and it was a long poem very distinctly recited to him, but when he woke up and wanted to write it down he could remember only the opening lines, the rest having gone completely out of his memory; in other words, the poem was ready-composed somewhere else, but the transmitting or recording instrument was faulty and failed him. Indeed, it is a common experience to hear in sleep verses or musical tunes and what seem then to be very beautiful things, but which leave no trace on the brain and are not recalled in memory.
   Still, it must be noted that Coleridge is a rare example, for the recording apparatus is not usually so faithful but puts up its own formations that disturb and alter the perfection of the original. The passivity or neutrality of the intermediary is relative, and there are infinite grades of it. Even when the larger waves that play in it in the normal waking state are quieted down, smaller ripples of unconscious or half-conscious habitual formations are thrown up and they are sufficient to cause the scattering and dispersal of the pure light from above.
   The absolute passivity is attainable, perhaps, only by the Yogi. And in this sense the supreme poet is a Yogi, for in his consciousness the higher, deeper, subtler or other modes of experiences pass through and are recorded with the minimum aberration or diffraction.
   But the Yogi is a wholly conscious being; a perfect Yogi is he who possesses a conscious and willed control over his instruments, he silences them, as and when he likes, and makes them convey and express with as little deviation as possible truths and realities from the Beyond. Now the question is, is it possible for the poet also to do some thing like that, to consciously create and not to be a mere unconscious or helpless channel? Conscious artistry, as we have said, means to be conscious on two levels of consciousness at the same time, to be at home in both equally and simultaneously. The general experience, however, is that of "one at a time": if the artist dwells more in the one, the other retires into the background to the same measure. If he is in the over-consciousness, he is only half-conscious in his brain consciousness, or even not conscious at allhe does not know how he has created, the sources or process of his creative activity, he is quite oblivious of them" gone through them all as if per saltum. Such seems to have been the case with the primitives, as they are called, the elemental poetsShakespeare and Homer and Valmiki. In some others, who come very near to them in poetic genius, yet not quite on a par, the instrumental intelligence is strong and active, it helps in its own way but in helping circumscribes and limits the original impulsion. The art here becomes consciously artistic, but loses some thing of the initial freshness and spontaneity: it gains in correctness, polish and elegance and has now a style in lieu of Nature's own naturalness. I am thinking of Virgil and Milton and Kalidasa. Dante's place is perhaps somewhere in between. Lower in the rung where the mental medium occupies a still more preponderant place we have intellectual poetry, poetry of the later classical age whose representatives are Pope and Dryden. We can go farther down and land in the domain of versificationalthough here, too, there can be a good amount of beauty in shape of ingenuity, cleverness and conceit: Voltaire and Delille are of this order in French poetry.
   The three or four major orders I speak of in reference to conscious artistry are exampled characteristically in the history of the evolution of Greek poetry. It must be remembered, however, at the very outset that the Greeks as a race were no thing if not rational and intellectual. It was an element of strong self-consciousness that they brought into human culture that was their special gift. Leaving out of account Homer who was, as I said, a primitive, their classical age began with Aeschylus who was the first and the most spontaneous and intuitive of the Great Three. Sophocles, who comes next, is more balanced and self-controlled and pregnant with a reasoned thought-content clothed in polished phrasing. We feel here that the artist knew what he was about and was exercising a conscious control over his instruments and materials, unlike his predecessor who seemed to be completely carried away by the onrush of the poetic enthousiasmos. Sophocles, in spite of his artistic perfection or perhaps because of it, appears to be just a little, one remove, away from the purity of the central inspiration there is a veil, although a thin transparent veil, yet a veil between which intervenes. With the third of the Brotherhood, Euripides, we slide lower downwe arrive at a predominantly mental transcription of an experience or inner conception; but some thing of the major breath continues, an aura, a rhythm that maintains the inner contact and thus saves the poetry. In a subsequent age, in Theocritus, for example, poetry became truly very much 'sicklied o'er with the pale cast of thought', so much of virtuosity and precocity entered into it; in other words, the poet then was an excessively self-conscious artist. That seems to be the general trend of all literature.
   But should there be an inherent incompatibility between spontaneous creation and self-consciousness? As we have seen, a harmony and fusion can and do happen of the superconscious and the normally conscious in the Yogi. Likewise, an artist also can be wakeful and transparent enough so that he is conscious on both the levels simultaneouslyabove, he is conscious of the source and origin of his inspiration, and on the level plain he is conscious of the working of the instrument, how the vehicle transcribes and embodies what comes from elsewhere. The poet's consciousness becomes then divalent as it werethere is a sense of absolute passivity in respect of the receiving apparatus and coupled and immisced with it there is also the sense of dynamism, of conscious agency as in his secret being he is the master of his apparatus and one with the Inspirerin other words, the poet is both a seer (kavih) and a creator or doer (poits).
   Not only so, the future development of the poetic consciousness seems inevitably to lead to such a consummation in which the creative and the critical faculties will not be separate but form part of one and indivisible movement. Historically, human consciousness has grown from unconsciousness to consciousness and from consciousness to self-consciousness; man's creative and artistic genius too has moved pari passu in the same direction. The earliest and primitive poets were mostly unconscious, that is to say, they wrote or said things as they came to them spontaneously, without effort, without reflection, they do not seem to know the whence and wherefore and whither of it all, they know only that the wind bloweth as it listeth. That was when man had not yet eaten the fruit of knowledge, was still in the innocence of childhood. But as he grew up and progressed, he became more and more conscious, capable of exerting and exercising a deliberate will and initiating a purposive action, not only in the external practical field but also in the psychological domain. If the earlier group is called "primitives", the later one, that of conscious artists, usually goes by the name of "classicists." Modern creators have gone one step farther in the direction of self-consciousness, a return upon oneself, an inlook of full awareness and a free and alert activity of the critical faculties. An unconscious artist in the sense of the "primitives" is almost an impossible phenomenon in the modern world. All are scientists: an artist cannot but be consciously critical, deliberate, purposive in what he creates and how he creates. Evidently, this has cost some thing of the old-world spontaneity and supremacy of utterance; but it cannot be helped, we cannot comm and the tide to roll back, Canute-like. The feature has to be accepted and a remedy and new orientation discovered.
   The modern critical self-consciousness in the artist originated with the Romantics. The very essence of Romanticism is curiosity the scientist's pleasure in analysing, observing, experimenting, changing the conditions of our reactions, mental or sentimental or even nervous and physical by way of discovery of new and unforeseen or unexpected modes of "psychoses" or psychological states. Goethe, Wordsworth, Stendhal represented a mentality and initiated a movement which led logically to the age of Hardy, Housman and Bridges and in the end to that of Lawrence and Joyce, Ezra Pound and Eliot and Auden. On the Continent we can consider Flaubert as the last of the classicists married to the very quintessence of Romanticism. A hard, self-regarding, self-critical mentality, a cold scalpel-like gaze that penetrates and upturns the reverse side of things is intimately associated with the poetic genius of Mallarm and constitutes almost the whole of Valry's. The impassioned lines of a very modern poet like Aragon are also characterised by a consummate virtuosity in chiselled artistry, conscious and deliberate and willed at every step and turn.
   The consciously purposive activity of the poetic consciousness in fact, of all artistic consciousness has shown itself with a clear and unambiguous emphasis in two directions. First of all with regard to the subject-matter: the old-world poets took things as they were, as they were obvious to the eye, things of human nature and things of physical Nature, and without questioning dealt with them in the beauty of their normal form and function. The modern mentality has turned away from the normal and the obvious: it does not accept and admit the "given" as the final and definitive norm of things. It wishes to discover and establish other norms, it strives to bring about changes in the nature and condition of things, envisage the shape of things to come, work for a brave new world. The poet of today, in spite of all his effort to remain a pure poet, in spite of Housman's advocacy of nonsense and not-sense being the essence of true Art, is almost invariably at heart an incorrigible prophet. In revolt against the old and established order of truths and customs, against all that is normally considered as beautiful,ideals and emotions and activities of man or aspects and scenes and movements of Natureagainst God or spiritual life, the modern poet turns deliberately to the ugly and the macabre, the meaningless, the insignificant and the triflingtins and teas, bone and dust and dustbin, hammer and sicklehe is still a prophet, a violent one, an iconoclast, but one who has his own icon, a terribly jealous being, that seeks to pull down the past, erase it, to break and batter and knead the elements in order to fashion out of them some thing conforming to his heart's desire. There is also the class who have the vision and found the truth and its solace, who are prophets, angelic and divine, messengers and harbingers of a new beauty that is to dawn upon earth. And yet there are others in whom the two strains mingle or approach in a strange way. All this means that the artist is far from being a mere receiver, a mechanical executor, a passive unconscious instrument, but that he is supremely' conscious and master of his faculties and implements. this fact is doubly reinforced when we find how much he is preoccupied with the technical aspect of his craft. The richness and variety of patterns that can be given to the poetic form know no bounds today. A few major rhythms were sufficient for the ancients to give full expression to their poetic inflatus. For they cared more for some major virtues, the basic and fundamental qualitiessuch as truth, sublimity, nobility, forcefulness, purity, simplicity, clarity, straightforwardness; they were more preoccupied with what they had to say and they wanted, no doubt, to say it beautifully and powerfully; but the modus operandi was not such a passion or obsession with them, it had not attained that almost absolute value for itself which modern craftsmanship gives it. As technology in practical life has become a thing of overwhelming importance to man today, become, in the Shakespearean phrase, his "be-all and end-all", even so the same spirit has invaded and pervaded his aesthetics too. The subtleties, variations and refinements, the revolutions, reversals and inventions which the modern poet has ushered and takes delight in, for their own sake, I repeat, for their intrinsic interest, not for the sake of the subject which they have to embody and clothe, have never been dream by Aristotle, the supreme legislator among the ancients, nor by Horace, the almost incomparable craftsman among the ancients in the domain of poetry. Man has become, to be sure, a self-conscious creator to the pith of his bone.
   Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only we have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive concentration of the self-consciousness, nor, of course, in a falling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to render adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-powerful subconscient. Many of our poets and artists have been influenced by this power, some even sought to enter into that region and become its denizens. But artistic inspiration is an emanation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.
   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, some thing 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.
  --
   But the evolutionary urge, as I have said, has always been to bring down or instil more and more light and self-consciousness into the depths of the heart too: and the first result has been an intellectualisation, a rationalisation of the consciousness, a movement of scientific observation and criticism which very naturally leads to a desiccation of the poetic enthusiasm and fervour. But a period of transcendence is in gestation. All efforts of modern poets and craftsmen, even those that seem apparently queer, bizarre and futile, are at bottom a travail for this transcendence, including those that seem contradictory to it.
   Whether the original and true source of the poet's inspiration lies deep wi thin or high above, all depends upon the mediating instrument the mind (in its most general sense) and speech for a successful transcription. Man's ever-growing consciousness demanded also a conscious development and remoulding of these two factors. A growth, a heightening and deepening of the consciousness meant inevitably a movement towards the spiritual element in things. And that means, we have said, a twofold change in the future poet's make-up. First as regards the substance. The revolutionary shift that we notice in modern poets towards a completely new domain of subject-matter is a signpost that more is meant than what is expressed. The superficialities and futilities that are dealt with do not in their outward form give the real trend of things. In and through all these major and constant preoccupation of our poets is "the pain of the present and the passion for the future": they are, as already stated, more prophets than poets, but prophets for the moment crying in the wildernessalthough some have chosen the path of denial and revolt. They are all looking ahead or beyond or deep down, always yearning for another truth and reality which will explain, justify and transmute the present calvary of human living. Such an acute tension of consciousness has necessitated an overhauling of the vehicle of expression too, the creation of a mode of expressing the inexpressible. For that is indeed what human consciousness and craft are aiming at in the present stage of man's evolution. For every thing, almost every thing that can be normally expressed has been expressed and in a variety of ways as much as is possible: that is the history of man's aesthetic creativity. Now the eye probes into the unexpressed world; for the artist too the Upanishadic problem has cropped up:
   By whom impelled does the mind fall to its target, what is the agent that is behind the eye and sees through the eyes, what is the hearing and what the speech that their respective sense organs do not and cannot convey and record adequately or at all?
   Like the modern scientist the artist or craftsman too of today has become a philosopher, even a mystic philosopher. The subtler and higher ranges of consciousness are now the object of inquiry and investigation and expression and revelation for the scientist as well as for the artist. The external sense-objects, the phenomenal movements are symbols and signposts, graphs and pointer-readings of facts and realities that lie hidden, behind or beyond. The artist and the scientist are occult alchemists. What to make of this, for example:
   Beyond the shapes of empire, the capes of Carbonek, over
  --
   Well, it is sheer incantation. It is word-weaving, rhythm plaiting, thought-wringing in order to pass beyond these frail materials, to get into contact with, to give some sense of the mystery of existence that passeth understanding. We are very far indeed from the "natural" poets, Homer or Shakespeare, Milton, or Virgil. And this is from a profane, a mundane poet, not an ostensibly religious or spiritual poet. The level of the poetic inspiration, at least of the poetic view and aspiration has evidently shifted to a higher, a deeper degree. We may be speaking of tins and tinsel, bones and dust, filth and misery, of the underworld of ignorance and ugliness,
   All things uncomely and broken, all things worn out and old,
   and the imaginative idealist, the romantically spiritual poet says that these or
  --
   The wrong of unshapely things is a wrong too great to be told;
   and declares the ardent aspiration of his heart and soul:
  --
   But the more truly modern mind looks at the thing in a slightly different way. The good and the evil are not, to it, contrary to each other: one does not deny or negate the other. They are intermixed, fused in a mysterious identity. The best and the worst are but two conditions, two potentials of the same entity. Baudelaire, who can be considered as the first of the real moderns in many ways, saw and experienced this intimate polarity or identity of opposites in human nature and consciousness. What is Evil, who is the Evil One:
   Une Ide, uneForme, Un tre
  --
   Heaven and Earth are not incommensurables, divinity and humanity function as one reality, towards one purpose and end: cruel heaven, miserable humanity? Well, this is how they appear to the poet's eye:
   Le Ciel! Couvercle noir de la grande marmite

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  Then the small bodily ego thins and falls;
  No more insisting on its separate self,
  --
  Where sleeps the eternal seed of transient things.
  Always we bear in us a magic key
  --
  He sees the secret things no words can speak
  And knows the goal of the unconscious world
  --
  In this dense field where no thing is plain or sure,
  Our very being seems to us questionable,
  --
  Invades from all this beauty that must die.
  Alarmed by the sorrow dragging at her feet
  And conscious of the high things not yet won,
  Ever she nurses in her sleepless breast
  --
  The impossible God's sign of things to be.
  But few can look beyond the present state
  Or overleap this matted hedge of sense.
  All that transpires on earth and all beyond
  --
  And even this random Fate that imitates Chance,
   this mass of unintelligible results,
  --
  And wonder at the hidden cause of things.
  Yet a foreseeing Knowledge might be ours,
  --
  Behind this clock-work Chance and vague surmise,
  Amid the wrestle of force, the trampling feet,
  --
  As a thief's in the night shall be the covert tread
  Of one who steps unseen into his house.
  --
  We must renew the secret bond in things,
  Our hearts recall the lost divine Idea,
  --
  He knows the law and natural line of things.
  Undriven by a brief life's will to act,
  --
  One who has shaped this world is ever its lord:
  Our errors are his steps upon the way;
  --
  After we have served this great divided world
  God's bliss and oneness are our inborn right.
  --
  For his abode below the thinker's sight,
  In this compromise of a stark absolute Truth
  With the Light that dwells near the dark end of things,
  In this tragi-comedy of divine disguise,
   this long far seeking for joy ever near,
  --
  In this gold dome on a black dragon base,
  The conscious Force that acts in Nature's breast,
  --
    All here where each thing seems its lonely self
  Are figures of the sole transcendent One:
  --
  He is the substance, he the self of things;
  She has forged from him her works of skill and might:
  --
  He reads by her God's hidden aim in things.
  13.24
  --
     this is the knot that ties together the stars:
  The Two who are one are the secret of all power,
  The Two who are one are the might and right in things.
  His soul, silent, supports the world and her,
  --
  In the march of this obvious ordinary world
  Where all is deep and strange to the eyes that see
  --
  His spirit survives amid the death of things,
  He climbs to eternity through being's gaps,
  --
  He thinks with her thoughts, with her trouble his bosom heaves;
  He seems the thing that she would have him seem,
  He is whatever her artist will can make.
  --
  His will he thinks his own, is shaped in her forge.
  Obedient to World-Nature's dumb control,
  --
  He has made this tenement of flesh his own,
  His image in the human measure cast
  --
  He is the thinker who became the thought;
  He is the many who was the silent One.
  --
   this was his compact with his mighty mate,
  For love of her and joined to her for ever
  --
   this is the sailor on the flow of Time,
   this is World-Matter's slow discoverer,
  Who, launched into this small corporeal birth,
  Has learned his craft in tiny bays of self,
  --
  He turns to eternal things his symbol quest;
  Life changes for him its time-constructed scenes,
  --
  To a new vision of himself and things.
  He is a spirit in an unfinished world
  --
  For this is sure that he and she are one;
  Even when he sleeps, he keeps her on his breast:
  --
  For this he left his white infinity
  And laid on the spirit the burden of the flesh,

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 no thing much more than that. In the other two it comes in as strange flashes from an unknown country, as a sort of irruption or on the peak of the poetic afflatus or enthousiasmos.
   The world being no thing but Spirit made visible is, according to Tagore, fundamentally a thing of beauty. The scars and spots that are on the surface have to be removed and mankind has to repossess and clo the itself with that mantle of beauty. The world is beautiful, because it is the image of the Beautiful, because it harbours, expresses and embodies the Divine who is Beauty supreme. Now by a strange alchemy, a wonderful effect of polarisation, the very spiritual element in Tagore has made him almost a pagan and even a profane. For what are these glories of Nature and the still more exquisite glories that the human body has captured? They are but vibrations and modulations of beauty the delightful names and forms of the supreme Lover and Beloved.
   Socrates is said to have brought down Philosophy from Heaven to live among men upon earth. A similar exploit can be ascribed to Tagore. The Spirit, the bare transcendental Reality contemplated by the orthodox Vedantins, has been brought nearer to our planet, close to human consciousness in Tagore's vision, being clothed in earth and flesh and blood, made vivid with the colours and contours of the physical existence. The Spirit, yes and by all means, but not necessarily asceticism and monasticism. So Tagore boldly declared in those famous lines of his:
  --
   The spirit of the age demands this new gospel. Mankind needs and awaits a fresh revelation. The world and life are not an illusion or a lesser reality: they are, if taken rightly, as real as the pure Spirit itself. Indeed, Spirit and Flesh, Consciousness and Matter are not antinomies; to consider them as such is itself an illusion. In fact, they are only two poles or modes or aspects of the same reality. To separate or divide them is a one-sided concentration or abstraction on the part of the human mind. The fulfilment of the Spirit is in its expression through Matter; human life too reaches its highest term, its summum bonum, in embodying the spiritual consciousness here on earth and not dissolving itself in the Transcendence. That is the new Dispensation which answers to the deepest aspiration in man and towards which he has been travelling through the ages in the course of the evolution of his consciousness. Many, however, are the prophets and sages who have set this ideal before humanity and more and more insistently and clearly as we come nearer to the age we live in. But none or very few have expressed it with such beauty and charm and compelling persuasion. It would be carping criticism to point out-as some, purists one may call them, have done-that in poetising and aesthetising the spiritual truth and reality, in trying to make it human and terrestrial, he has diminished and diluted the original substance, in endeavouring to render the diamond iridescent, he has turned it into a baser alloy. Tagore's is a poetic soul, it must be admitted; and it is not necessary that one should find in his ideas and experiences and utterances the cent per cent accuracy and inevitability of a Yogic consciousness. Still his major perceptions, those that count, stand and are borne out by the highest spiritual realisation.
   Tagore is no inventor or innovator when he posits Spirit as Beauty, the spiritual consciousness as the ardent rhythm of ecstasy. this experience is the very core of Vaishnavism and for which Tagore is sometimes called a Neo-Vaishnava. The Vaishnava sees the world pulsating in glamorous beauty as the Lila (Play) of the Lord, and the Lord, God himself, is no thing but Love and Beauty. Still Tagore is not all Vaishnava or merely a Vaishnava; he is in addition a modern (the carping voice will say, there comes the dilution and adulteration)in the sense that problems exist for himsocial, political, economic, national, humanitarianwhich have to be faced and solved: these are not merely mundane, but woven into the texture of the fundamental problem of human destiny, of Soul and Spirit and God. A Vaishnava was, in spite of his acceptance of the world, an introvert, to use a modern psychological phrase, not necessarily in the pejorative sense, but in the neutral scientific sense. He looks upon the universe' and human life as the play of the Lord, as an actuality and not mere illusion indeed; but he does not participate or even take interest in the dynamic working out of the world process, he does not care to know, has no need of knowing that there is a terrestrial purpose and a diviner fulfilment of the mortal life upon earth. The Vaishnava dwells more or less absorbed in the Vaikuntha of his inner consciousness; the outer world, although real, is only a symbolic shadowplay to which he can but be a witness-real, is only a no thing more.
   A modern idealist of the type of a reformer would not be satisfied with that role. If he is merely a moralist reformer, he will revolt against the "witness business", calling it a laissez-faire mentality of bygone days. A spiritual reformer would ask for morea dynamic union with the Divine Will and Consciousness, not merely a passive enjoyment in the Bliss, so that he may be a luminous power or agent for the expression of divine values in things mundane.
   Not the acceptance of the world as it is, not even a joyous acceptance, viewing it as an inexplicable and mysterious and magic play of, God, but the asp ration and endeavour to change it, mould it in the pattern of its inner divine realities for there are such realities which seek expression and embodiment in earthly life that is the great mission and labour of humanity and that is all the meaning of man's existence here below. And Tagore is one of the great prophets and labourers who had the vision of the shape of things to come and worked for it. Only it must be noted, as I have already said, that unlike mere moral reformists or scientific planners, Tagore grounded himself upon the eternal ancient truths that "age cannot wither nor custom stale"the divine truths of the Spirit.
   Tagore was a poet; this poetic power of his he put in the service of the great cause for the divine uplift of humanity. Naturally, it goes without saying, his poetry did not preach or propagandize the truths for which he stoodhe had a fine and powerful weapon in his prose to do the work, even then in a poetic way but to sing them. And he sang them not in their philosophical bareness, like a Lucretius, or in their sheer transcendental austerity like some of the Upanishadic Rishis, but in and through human values and earthly norms. The especial aroma of Tagore's poetry lies exactly here, as he himself says, in the note of unboundedness in things bounded that it describes. A mundane, profane sensuousness, Kalidasian in richness and sweetness, is matched or counterpointed by a simple haunting note imbedded or trailing somewhere behind, a lyric cry persevering into eternity, the nostalgic cry of the still small voice.2
   Thus, on the one hand, the Eternity, the Infinity, the Spirit is brought nearer home to us in its embodied symbols and living vehicles and vivid formulations, it becomes easily available to mortals, even like the father to his son, to use a Vedic phrase; on the other hand, earthly things, mere humanities are uplifted and suffused with a "light that never was, on sea or land."
   Another great poet of the spirit says also, almost like Tagore:
  --
   and sends up this prayer:
   Earth-souls needing the touch of the heaven's peace to recapture,
  --
   this also is Tagore's soul-prayer, his deepest aspiration.
   "Deliverance is not for me in renunciation. I feel the embrace of freedom in a thousand bonds of delight."Gitanjali,73.
  --
   Both the poets were worshippers, idolaters, of beauty, especially of natural physical beauty, of beauty heaped on beauty, of beauty gathered, like honey from all places and stored and ranged and stalled with the utmost decorative skill. Yet the difference between the two is not less pronounced. A philosopher is reminded of Bergson, the great exponent of movement as reality, in connection with certain aspects of Tagore. Indeed, Beauty in Tagore is some thing moving, flowing, dancing, rippling; it is especially the beauty which music embodies and expresses. A Kalidasian beauty, on the contrary, is statuesque and plastic, it is to be appreciated in situ. this is, however, by the way.
   Sri Aurobindo: "Ahana", Collected Poems & Plays, Vol. 2

01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Nietzsche as the apostle of force is a name now familiar to all the world. The hero, the warrior who never tamely accepts suffering and submission and defeat under any condition but fights always and fights to conquersuch is the ideal man, according to Nietzsche,the champion of 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 no thing 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 sympa thise 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.
   The real secret of Nietzsche's philosophy is not an adoration of brute force, of blind irrational joy in fighting and killing. Far from it, Nietzsche has no kinship with Treitschke or Bernhard. What Nietzsche wanted was a world purged of littleness and ugliness, a humanity, not of saints, perhaps, but of heroes, lofty in their ideal, great in their achievement, majestic in their empirea race of titanic gods brea thing the glory of heaven itself.

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  The thirst for rapture in a heart of flesh,
  And works out through the appearance of a soul
  --
  Amid half-semblances of diviner things.
  These now could serve no more his regal turn;
  --
  A hurried imperfect glimpse of heavenly things,
  Guesses and travesties of celestial types.
  --
  He saw the doubtfulness of all things here,
  The incertitude of man's proud confident thought,
  --
  A thinking being in an un thinking world,
  An island in the sea of the Unknown,
  --
  His being now exceeded thinkable Space,
  His boundless thought was neighbour to cosmic sight:
  --
  Far from compulsion of created things
  Thought and its shadowy idols disappear,
  --
  Among the symbols of yet unshaped things
  Watched by closed eyes, mute faces of the Unborn,
  --
  Atomic looked the things that loomed so large.
  The little ego's ring could join no more;
  --
  A simple fiat of its thinking force,
  The casual pressure of its slight assent
  --
   this giant Ignorance, this dwarfish Life
  It can illumine with a prophet sight,
  --
  Even in this rigid realm, Mind can be king:
  The logic of its demigod Idea
  --
  In this drop from consciousness to consciousness
  Each leaned on the occult Inconscient's power,
  --
  In this soar from consciousness to consciousness
  Each lifted tops to That from which it came,
  --
  Or mid this drowse and coma on Matter's breast
  Heard like disjointed mutterings in sleep;

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Communism is the synthesis of collectivism and individualism. The past ages of society were characterised more or less by a severe collectivism. In ancient Greece, more so in Sparta and in Rome, the individual had, properly speaking, no separate existence of his own; he was merged in the State or Nation. The individual was considered only as a limb of the collective being, had to live and labour for the common weal. The value attached to each person was strictly in reference to the output that the group to which he belonged received from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and repressed, was given a very secondary place of merit. The summum bonum of the individual was to sacrifice at the altar of the res publica, the bonum publicum. In India, the position and function of the State or Nation was taken up by the society. Here too social institutions were so constituted and men were so bred and brought up that individuality had neither the occasion nor the incentive to express itself, it was a thing that remained, in the Kalidasian phrase, an object for the ear onlysrutau s thita. Those who sought at all an individual aim and purpose, as perhaps the Sannyasins, were put outside the gate of law and society. Wi thin the society, in actual life and action, it was a sin and a crime or at least a gross imperfection to have any self-regarding motive or impulse; personal preference was the last thing to be considered, virtue consisted precisely in sacrificing one's own taste and inclination for the sake of that which the society exacts and sanctions.
   Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. The individual has his own law and urge of being and his own secret godhead. The collective godhead derides the individual godhead at its peril. The first movement of the reaction, however, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. The individual is sacred and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is no thing but the battle ground for competing individualities the strongest survive and the weakest go to the wall. Association and co-operation are instruments that the individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, however, if we probe sufficiently deep into the matter we find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and wi thin humanity itself group fights against group and in the last analysis, wi thin the group, the individual fights against the individual. this is the ultimate Law-the Dharma of creation.
   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 wi thin the individual realises itself only through competition and not co-operation. It is an error to conceive of society as a mere parallelogram of forces, to suppose that it has risen simply out of the struggle of individual interests and continues to remain by that struggle. Struggle is only one aspect of the thing, a particular form at a particular stage, a temporary manifestation due to a particular system and a particular habit and training. It would be nearer the truth to say that society came into being with the demand of the individual soul to unite with the individual soul, with the stress of an Over-soul to express itself in a multitude of forms, diverse yet linked together and organised in perfect harmony. Only, the stress for union manifested itself first on the material plane as struggle: but this is meant to be corrected and transcended and is being continually corrected and transcended by a secret harmony, a real commonality and brotherhood and unity. The individual is not so self-centred as the individualists make him to be, his individuality has a much vaster orbit and fulfils itself only by fulfilling others. The scientists have begun to discover other instincts in man than those of struggle and competition; they now place at the origin of social grouping an instinct which they name the herd-instinct: but this is only a formulation in lower terms, a translation on the vital plane of a higher truth and reality the fundamental oneness and accord of individuals and their spiritual impulsion to unite.
   However, individualism has given us a truth and a formula which collectivism ignored. Self-determination is a thing which has come to stay. Each and every individual is free, absolutely free and shall freely follow his own line of growth and development and fulfilment. No extraneous power shall choose and fix what is good or evil for him, nor coerce and exploit him for its own benefit. But that does not necessarily mean that collectivism has no truth in it; collectivism also, as much as individualism, has a lesson for us and we should see whether we can harmonise the two. Collectivism signifies that the individual should not look to himself alone, should not be shut up in his freedom but expand himself and envelop others in a wider freedom, see other creatures in himself and himself in other creatures, as the Gita says. Collectivism demands that the individual need not and should not exhaust himself entirely in securing and enjoying his personal freedom, but that he can and should work for the salvation of others; the truth it upholds is this that the individual is from a certain point of view only a part of the group and by ignoring the latter it ignores itself in the end.
   Now, a spiritual communism embraces individualism and collectivism, fuses them in a higher truth, establishes them in an intimate and absolute harmony. The individual is the centre, the group is the circumference and the two form one whore circle. The individual by fulfilling the truth of his real individuality fulfils also the truth of a commonality. There are no different laws for the two. The individuals do not stand apart from and against one another, the dharma of one does not clash with the dharma of the other. The ripples in the bosom of the sea, however distinct and discrete in appearance, form but a single mass, all follow the same law of hydrodynamics that the mother sea incarnates. Stars and planets and nebulae, each separate heavenly body has its characteristic form and nature and function and yet all fulfil the same law of gravitation and beat the measure of the silent symphony of spaces. Individualities are the freedoms of the collective being and collectivity the concentration of individual beings. The same soul looking inward appears as the individual being and looking outward appears as the collective being.
   Communism takes man not as ego or the vital creature; it turns him upside downurdhomulo' vaksakhah and establishes him upon his soul, his inner godhead. Thus established the individual soul finds and fulfils the divine law that by increasing itself it increases others and by increasing others it increases itself and thus by increasing one another they attain the supreme good. Unless man goes beyond himself and reaches this self, this godhead above, he will not find any real poise, will always swing between individualism and collectivism, he will remain always boundbound either in his freedom or in his bondage.
   A commune is a group of individuals having a common self and a common life-intuition. A common self presupposes the realisation by each individual of his deepest being the self which is at once distinct from and instinct with other selves; a common life-intuition presupposes the awakening of each individual to his inmost creative urge, which, pure and true and vast as it is, fulfils itself in and through other creative urges.
  --
   If society, that is to say, community, be the fieldkshetra for the individual to live, move and have its being, then we must begin at the very outset with the community itself, at least, with a nucleus that will go to form such a thing. The fear that the untimely grouping together of immature souls may crush out individuality and dig its own grave has, no doubt, sufficient justification behind it to deter one from the attempt; but neither can we be certain that souls nursed and nourished in solitary cells, absolutely apart from any mellowing and broadening influence of the outside world will ever reach to that stage of perfect maturity when they will suddenly and spontaneously break open their cells and recognise in one another the communal brother-self.
   As a matter of fact, the individual is not and cannot be such an isolated thing as our egoistic sense would like to have it. The sharp angularities of the individual are being, at every moment, chastened by the very primary conditions of life; and to fail to recognise this is the blindest form of ignorance. It is no easy task to draw exactly the line of distinction between our individual being and our social or communal being. In actual life they are so blended together that in trying to extricate them from each other, we but tear and lacerate them both. The highest wisdom is to take the two together as they are, and by a gradual purifying processboth internal and external, internal in thought and knowledge and will, external in life and actionrestore them to their respective truth and lawSatyam and Ritam.
   The individual who leads a severely individual life from the very beginning, whose outlook of the world has been fashioned by that conception, can hardly, if at all, enter at the end the communal life. He must perforce be either a vagabond or a recluse: But the recluse is not an integral man, nor the vagabond an ideal personality. The individual need not be too chaste and shy to associate with others and to give and take as freely and fully as he can. Individuality is not necessarily curtailed or mutilated in this process, but there is this other greater possibility of its getting enlarged and enhanced. Rather it is when you shut yourself up in your own self, that you stick to only one line of your personality, to a single phase of your self and thus limit and diminish yourself; the breadth and height and depth of your self, the cubic completeness of your personality you can attain only through a multiple and variegated stress by which you come in contact with the world and things.
   So first the individual and then the commune is not the natural nor the ideal principle. On the other hand, first the commune and then the individual would appear to be an equally defective principle. For first a commune means an organisation, its laws and rules and regulations, its injunctions and prohibitions; all which signifies or comes to signify that every individual is not free to enter its fold and that whoever enters must know how to dovetail himself therein and thus crush down the very life-power whose enhancement and efflorescence is sought. First a commune means necessarily a creed, a dogma, a set form of being and living indelibly marked out from beforehand. The individual has there no choice of finding and developing the particular creed or dogma or mode of being and living, from out of his own self, along his particular line of natural growth; all that is imposed upon him and he has to accept and make it his own by trial and effort and self-torture. Even if the commune be a contractual association, the members having joined together in a common cause to a common end, by voluntarily sacrificing a portion of their personal choice and freedom, even then it is not the ideal thing; the collective soul will be diminished in exact proportion as each individual soul has had to be diminished, be that voluntary or otherwise. That commune is plenary and entire which ensures plenitude and entirety to each of its individuals.
   Now how to escape the dilemma? Only if we take the commune and the individual togetheren bloc, as has already been suggested. this means that the commune should be at the beginning a subtle and supple thing, without form and even without name, it should be no more than the circumambient aura the sukshma deha that plays around a group of individuals who meet and unite and move together by a secret affinity, along a common path towards a common goal. As each individual develops and defines himself, the commune also takes a more and more concrete shape; and when at the last stage the individual rises to the full height of his godhead, takes possession of his integral divinity, the commune also establishes its solid empire, vivid and vibrant in form and name.
   ***

01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The consciousness that breathed out these mighty words, these heavenly sounds was in itself mighty and heavenly and it is that that touches you, penetrates you, vibrates in you a kindred chord, "awakening in you someone dead" till thenmrtam kcana bodhayant. More than the matter, the thing that was said, was the personality, the being who embodied the truth expressed, the living consciousness behind the words and the speech that set fire to your soul. Indeed it was the soul that Vivekananda could awaken and stir in you. Any orator, any speaker with some kind of belief, even if it is for the moment, in what he says, by the sheer force of assertion, can convince your mind and draw your acquiescence and adhesion. A leader of men, self-confident and bold and fiery, can carry you off your feet and make you do brave things. But that is a lower degree of character and nature, ephemeral and superficial, that is touched in you thereby. The spiritual leader, the Guide, goes straight to the spirit in youit is the call of the deep unto the deep. That was what Vivekananda meant when he said that Brahman is asleep in you, awaken it, you are the Brahman, awaken it, you are free and almighty. It is the spirit consciousness Sachchidananda that is the real man in you and that is supremely mighty and invincible and free absolutely. The courage and fearlessness that Vivekananda gave you was the natural attribute of the lordship of your spiritual reality. Vivekananda spoke and roused the Atman in man.
   Vivekananda spoke to the Atman in man, he spoke to the Atman of the world, and he spoke specially to the Atman of India. India had a large place in Vivekananda's consciousness: for the future of humanity and the world is wedded to India's future. India has a great mission, it has a spiritual, rather the spiritual work to do. Here is India's work as Vivekananda conceived it in a nutshell:
   "Shall India die? Then from the world all spirituality will be extinct." And wherefore is this call for the life spiritual? Thus the aspiring soul would answer:
   "If I do not find bliss in the life of the spirit, shall I seek satisfaction in the life of the senses? If I cannot get nectar, shall I fall back upon ditch water?"
   The answer is as old as that of Nachiketas: "These horses and these songs and dances of yours, let them remain yours, man is not appeased with riches"; or that of Maitreyi, "What am I to do with that which will not bring me immortality?" this is then man's mission upon earth:
   "Man is higher than all animals, than all angels: none is greater than man. Even the Devas will have to come down again and attain to salvation though a human body. Man alone attains to perfection, not even the Devas." Indeed, men are gods upon earth, come down here below to perfect themselves and perfect the worldonly, they have to be conscious of themselves. They do not know what they are, they have to be actually and sovereignly what they are really and potentially. this then is the life-work of everyone:
   "First, let us be Gods, and then help others to be Gods.
   'Be and make', let this be our motto."
   That is indeed the only way of securing a harmonious and
  --
   The path to this higher harmonious divine life is that of
   hard labour, of scrupulously untiring, conscientious work:
  --
   "The dwelling-place of the Jivatman, this body, is a veritable means of work, and he who converts this into an infernal den is guilty, and he who neglects it is also to blame."
   "No work is petty ... He who can properly prepare a chilam (pipe of tobacco) can also properly meditate."

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   "The zeal for the Lord hath eaten me up." Such has indeed been the case with Pascal, almost literally. The fire that burned in him was too ardent and vehement for the vehicle, the material instrument, which was very soon used up and reduced to ashes. At twenty-four he was already a broken man, being struck with paralysis and neuras thenia; he died at the comparatively early age of 39, emulating, as it were, the life career of his Lord the Christ who died at 33. The Fire martyrised the body, but kindled and brought forth experiences and realisations that save and truths that abide. It was the Divine Fire whose vision and experience he had on the famous night of 23 November 1654 which brought about his final and definitive conversion. It was the same fire that had blazed up in his brain, while yet a boy, and made him a precocious genius, a marvel of intellectual power in the exact sciences. At 12 this prodigy discovered by himself the 32nd proposition of Euclid, Book I. At sixteen he wrote a treatise on conic sections. At nineteen he invented a calculating machine which, without the help of any mathematical rule or process, gave absolutely accurate results. At twenty-three he published his experiments with vacuum. At twenty-five he conducted the well-known experiment from the tower of St. Jacques, proving the existence of atmospheric pressure. His studies in infinitesimal calculus were remarkably creative and original. And it might be said he was a pioneer in quite a new branch of mathematics, viz., the mathematical theory of probability. We shall see presently how his preoccupation with the mathematics of chance and probability coloured and reinforced his metaphysics and theology.
   But the pressure upon his dynamic and heated brain the fiery zeal in his mindwas already proving too much and he was advised medically to take complete rest. Thereupon followed what was known as Pascal's mundane lifea period of distraction and dissipation; but this did not last long nor was it of a serious nature. The inner fire could brook no delay, it was eager and impatient to englobe other fields and domains. Indeed, it turned to its own field the heart. Pascal became initiated into the mystery of Faith and Grace. Still he had to pass through a terrible period of dejection and despair: the life of the world had given him no rest or relaxation, it served only to fill his cup of misery to the brim. But the hour of final relief was not long postponed: the Grace came to him, even as it came to Moses or St. Paul as a sudden flare of fire which burnt up the Dark Night and opened out the portals of Morning Glory.
   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
  --
   In his inquiry into truth and certitude Pascal takes his stand upon what he calls the geometrical method, the only valid method, according to him, in the sphere of reason. The characteristic of this method is that it takes for granted certain fundamental principles and realitiescalled axioms and postulates or definitionsand proceeds to other truths that are infallibly and inevitably deduced from them, that are inherent and implied in them. There is no use or necessity in trying to demonstrate these fundamentals also; that will only land us into confusion and muddle. They have to be simply accepted, they do not require demonstration, it is they that demonstrate others. Such, for instance, are space, time, number, the reality of which it is foolishness and pedantry to I seek to prove. There is then an order of truths that do not i require to be proved. We are referring only to the order of I physical truths. But there is another order, Pascal says, equally I valid and veritable, the order of the Spirit. Here we have another set of fundamentals that have to be accepted and taken for granted, matrix of other truths and realities. It can also be called the order of the Heart. Reason posits physical fundamentals; it does not know of the fundamentals of the Heart which are beyond its reach; such are God, Soul, Immortality which are evident only to Faith.
   But Faith and Reason, according to Pascal, are not contraries nor irreconcilables. Because the things of faith are beyond reason, it is not that they are irrational. Here is what Pascal says about the function and limitation of reason:
   "The last movement of reason is to know that there is an infinity of things that are beyond it. It must be a very weak reason if it does not arrive there."2
   "One must know where one should doubt, where one should submit."3
  --
   The process of conversion of the doubting mind, of the dry intellectual reason as propounded and perhaps practised by Pascal is also a characteristic mark of his nature and genius. It is explained in his famous letter on "bet" or "game of chance" (Le Pari). Here is how he puts the issue to the doubting mind (I am giving the substance, not his words): let us say then that in the world we are playing a game of chance. How do the chances stand? What are the gains and losses if God does not exist? What 'are the gains and losses if God does exist? If God exists, by accepting and reaching him what do we gain? All that man cares forhappiness, felicity. And what do we lose? We lose the world of misery. If, on the other 'hand, God does not exist, by believing him to exist, we lose no thing, we are not more miserable than what we are. If, however, God exists and we do not believe him, we gain this world of misery but we lose all that is worth having. Thus Pascal concludes that even from the standpoint of mere gain and loss, belief in God is more advantageous than unbelief. this is how he applied to metaphysics the mathematics of probability.
   One is not sure if such reasoning is convincing to the intellect; but perhaps it is a necessary stage in conversion. At least we can conclude that Pascal had to pass through such a stage; and it indicates the difficulty his brain had to undergo, the tension or even the torture he made it pass through. It is true, from Reason Pascal went over to Faith, even while giving Reason its due. Still it seems the two were not perfectly synthetised or fused in him. There was a gap between that was not thoroughly bridged. Pascal did not possess the higher, intuitive, luminous mind that mediates successfully between the physical discursive ratiocinative brain-mind and the vision of faith: it is because deep in his consciousness there lay this chasm. Indeed,Pascal's abyss (l' abme de Pascal) is a well-known legend. Pascal, it appears, used to have very often the vision of an abyss about to open before him and he shuddered at the prospect of falling into it. It seems to us to be an experience of the Infinity the Infinity to which he was so much attracted and of which he wrote so beautifully (L'infiniment grand et l'infiniment petit)but into which he could not evidently jump overboard unreservedly. this produced a dichotomy, a lack of integration of personality, Jung would say. Pascal's brain was cold, firm, almost rigid; his heart was volcanic, the faith he had was a fire: it lacked some thing of the pure light and burned with a lurid glare.
   And the reason is his metaphysics. It is the Jansenist conception of God and human nature that inspired and coloured all his experience and consciousness. According to it, as according to the Calvinist conception, man is a corrupt being, corroded to the core, original sin has branded his very soul. Only Grace saves him and releases him. The order of sin and the order of Grace are distinct and disparate worlds and yet they complement each other and need each other. Greatness and misery are intertwined, united, unified with each other in him. Here is an echo of the Manichean position which also involves an abyss. But even then God's grace is not a free agent, as Jesuits declare; there is a predestination that guides and controls it. this was one of the main subjects he treated in his famous open letters (Les Provinciales) that brought him renown almost overnight. Eternal hell is a possible prospect that faces the Jansenist. That was why a Night always over-shadowed the Day in Pascal's soul.
   Man then, according to Pascal, is by nature a sinful thing. He can lay no claim to noble virtue as his own: all in him is vile, he is a lump of dirt and filth. Even the greatest has his full share of this taint. The greatest, the saintliest, and the meanest, the most sinful, all meet, all are equal on this common platform; all have the same feet of clay. Man is as miserable a creature as a beast, as much a part and product of Nature as a plant. Only there is this difference that an animal or a tree is unconscious, while man knows that he is miserable. this knowledge or perception makes him more miserable, but that is his real and only greatness there is no other. His thought, his self-consciousness, and his sorrow and repentance and contrition for what he is that is the only good partMary's part that has been given to him. Here are Pascal's own words on the subject:
   "The greatness of man is great in this that he knows he is miserable. A tree does not know that it is miserable.
   It is misery indeed to know oneself miserable. But one is great when one knows thus that he is miserable.
  --
   Man is a mere reed, the weakest in nature, but he is a thinking reed."7
   Pascal's faith had not the calm, tranquil, serene, luminous and happy self-possession of an Indian Rishi. It was ardent and impatient, fiery and vehement. It had to be so perhaps, since it was to stand against his steely brain (and a gloomy vital or life force) as a counterpoise, even as an antidote. this tension and schism brought about, at least contri buted to his neuras thenia and physical infirmity. But whatever the effect upon his inner consciousness and spiritual achievement, his power of expression, his literary style acquired by that a special quality which is his great gift to the French language. If one speaks of Pascal, one has to speak of his language also; for he was one of the great masters who created the French prose. His prose was a wonderful blend of clarity, precision, serried logic and warmth, colour, life, movement, plasticity.
   A translation cannot give any idea of the Pascalian style; but an inner echo of the same can perhaps be caught from the thought movement of these characteristic sayings of his with which we conclude:

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Any real reconstruction of society, any permanent reformation of the world presupposes a real reconstruction, a permanent reformation of human nature. Otherwise any amount of casting and recasting the mere machineries would not bring about any appreciable result, but leave the thing as it is. Change the laws as much as you like, but if you do not change the nature of man, the world will not change. For it is man that makes laws and not laws that make man. Laws express at best the demand which man feels wi thin himself. A truth must realise itself in human nature before it can be codified. You may certainly legalise an ideal, but that does not necessarily mean realising it. The realisation must come first in nature and character, then it is naturally translated into laws and institutions. A man lives the laws of his soul and being and not the law given him by the shastras. He violates the shastras, modifies them, utilises them according to the greater imperative of his Swabhava.
   The French Revolution wanted to remould human society and its ideal was liberty, equality and fraternity. It pulled down the old machinery and set up a new one in its stead. And the result? "Liberty, Equality, Fraternity" remained always in effect a cry in the wilderness. Another wave of idealism is now running over the earth and the Bolshevists are its most fiercely practical exponents. Instead of dealing merely with the political machinery, the Socialistic Revolution tries to break and remake, above all, the social machinery. But judged from the results as yet attained and the tendencies at work, few are the reasons to hope but many to fear the worst. Even education does not seem to promise us any thing better. Which nation was better educatedin the sense we understood and still commonly understand the wordthan Germany?
   And yet we have no hesitation today to call them Huns and Barbarians. That education is not giving us the right thing is proved further by the fact that we 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?
   It is this persuasion which, has led many spiritual souls, siddhas, to declare that theirs is not the kingdom upon this earth, but that the kingdom of Heaven is wi thin. And it is why great lovers of humanity have sought not to eradicate but only to mitigate, as far as possible, the ills of life. Earth and life, it is said, contain in their last analysis certain ugly and loathsome realities which are an inevitable and inexorable part of their substance and to eliminate one means to annihilate the other. What can be done is to throw a veil over the nether regions in human nature, to put a ban on their urges and velleities and to create opportunities to make social arrangements so that the higher impulses only find free play while the lower impulses, for want of scope and indulgence, may fall down to a harmless level. this is what the Reformists hope and want and no more. Life is based upon animality, the soul is encased in an earth-sheathman needs must procreate, man needs must seek food. But what human effort can achieve is to set up barriers and limitations and form channels and openings, which will restrain these impulses, allow them a necessary modicum of play and which for the greater part will serve to encourage and enhance the nobler urges in man. Of course, there will remain always the possibility of the whole scaffolding coming down with a crash and the aboriginal in man running riot in his nudity. But we have to accept the chance and make the best of what materials we have in hand.
   No doubt this is a most dismal kind of pessimism. But it is the logical conclusion of all optimism that bases itself upon a particular view of human nature. If we question that pessimism, we have to question the very grounds of our optimism also. As a matter of fact, all our idealism has been so long infructuous and will be so in the future, if we do not shift our foundation and start from a different IntuitionWeltanschauung.
   Our ideals have been mental constructions, rather than spiritual realitiesrealities of the deepest and highest being. And the power by which we sought to realise those ideals was mainly the insistence of our emotional urges, rather than Nature's Truth-Power. For this must be understood that the mental, the vital and the physical form a nexus of reality which works in its own inexorable law and so long as we are wi thin them we cannot but obey the laws that guide them. Of these three strata which form the human adhara, it is the vital which holds the key to man's nature. It is the executive power, the force that fashions the realities on the physical plane; it is what creates the character. The power of thought and sentiment is often much too exaggerated, even so the power of the body, that of physical and external rules and regulations. The mental or the physical or both together can mould the vital only to a limited extent, to the extent which is allowed by the inherent law of the vital. If the demands of the mental and the physical are stretched too far and are not suffered by the vital, a crash and catastrophe is bound to come in the end.
   this is the meaning of the Reformist's pessimism. So long as we remain wi thin the domain of the triple nexus, we must always take account of an original sin, an aboriginal irredeemability in human nature. And it, is this fact which a too hasty optimistic idealism is apt to ignore. The point, however, is that man need not be necessarily bound to this triple chord of life. He can go beyond, transcend himself and find a reality which is the basis of even this lower poise of the mental and vital and physical. Only in order to get into that higher poise we must really transcend the lower, that is to say, we must not be satisfied with experiencing or envisaging it through the mind and heart but must directly commune with it, be it. There is a higher law that rules there, a power that is the truth-substance of even the vital and hence can remould it with a sovereign inevitability, according to a pattern which may not and is not the pattern of mental and emotional idealism, but the pattern of a supreme spiritual realism.
   What then is required is a complete spiritual regeneration in man, a new structure of his soul and substancenot merely the realisation of the highest and supreme Truth in mental and emotional consciousness, but the translation and application of the law of that truth in the power of the vital. It is here that failed all the great spiritual or rather religious movements of the past. They were content with evoking the divine in the mental being, but left the vital becoming to be governed by the habitual un-divine or at the most to be just illumined by a distant and faint glow which served, however, more to distort than express the Divine.

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The recent science of Psycho-analysis has brought to light certain hidden springs and undercurrents of the mind; it has familiarised us with a mode of viewing the entire psychical life of man which will be fruitful for our present enquiry. Mind, it has been found, is a house divided, against itself, that is to say it is an arena where different and divergent forces continually battle against one another. There must be, however, at the same time, some sort of a resolution of these forces, some equation that holds them in balance, otherwise the mind the human being itselfwould cease to exist as an entity. What is the mechanism of this balance of power in the human mind? In order to ascertain that we must first of all know the fundamental nature of the struggle and also the character of the more elemental forces that are engaged in it.
   There are some primary desires that seek satisfaction in man. They are the vital urges of life, the most prominent among them being the instinct of self-preservation and that of self-reproduction or the desire to preserve one's body by defensive as well as by offensive means and the desire to multiply oneself by mating. These are the two biological necessities that are inevitable to man's existence as a physical being. They give the minimum conditions required to be fulfilled by man in order that he may live and hence they are the strongest and the most fundamental elements that enter into his structure and composition.
  --
   What is the reason of this elaboration, this check and constraint upon the natural and direct outflow of the animal instincts in man? It has been said that the social life of man, the fact that he has to live and move as member of a group or aggregate has imposed upon him these restrictions. The free and unbridled indulgence of one's bare aboriginal impulses may be possible to creatures that live a separate, solitary and individual life but is disruptive of all bonds necessary for a corporate and group life. It is even a biological necessity again which has evolved in man a third and collateral primary instinct that of the herd. And it is this herd-instinct which naturally and spontaneously restrains, diverts and even metamorphoses the other instincts of the mere animal life. However, leaving aside for the moment the question whether man's e thical and spiritual ideals are a mere dissimulation of his animal instincts or whether they correspond to certain actual realities apart from and co-existent with these latter, we will recognise the simple fact of control and try to have a glimpse into its mechanism.
   There are three lines, as the Psycho-analysts point out along which this control or censuring of the primary instincts acts. First, there is the line of Defence Reaction. That is to say, the mind automatically takes up an attitude directly contrary to the impulse, tries to shut it out and deny altogether its existence and the measure of the insistence of the impulse is also the measure of the vehemence of the denial. It is the case of the lady protesting too much. So it happens that where subconsciously there is a strong current of a particular impulse, consciously the mind is obliged to take up a counteracting opposite impulse. Thus in presence of a strong sexual craving the mind as if to guard and save itself engenders by a reflex movement an ascetic and puritanic mood. Similarly a strong un thinking physical attraction translates itself on the conscious plane as an equally strong repulsion.
   Secondly, there is the line of Substitution. Here the mind does not stand in an antagonistic and protestant mood to combat and repress the impulse, but seeks to divert it into other channels, use it to other purposes which do not demand equal sacrifice, may even, on the other hand, be considered by the conscious mind as worthy of human pursuit. Thus the energy that normally would seek sexual gratification might find its outlet in the cultivation of art and literature. It is a common thing in novels to find the heroine disappointed in love taking finally to works of charity and beneficence and thus forgetting her disappointment. Another variety of this is what is known as "drowning one's sorrow in drinking."
   thirdly, there is the line of Sublimationit is when the natural impulse is neither repressed nor diverted but lifted up into a higher modality. The thing is given a new sense and a new value which serve to remove the stigma usually attached to it and thus allow its free indulgence. Instances of carnal love sublimated into spiritual union, of passion transmuted into devotion (Bhakti) are common enough to illustrate the point.
   The human mind naturally, without any effort on its part, takes to one or more of these devices to control and conceal the aboriginal impulses. But this spontaneous process can be organised and consciously regulated and made to serve better the purpose and urge of Nature. And this is the beginning of yoga the conscious fulfilment of Nature. The Psycho-analysts have given us the first and elementary stage of this process of yoga. It is, we may say, the fourth line of control. With this man enters a new level of being, develops a new mode of life. It is when the automatism of Nature is replaced by the power of Conscious Control. Man is not here, a blind instrument of forces, his activities (both indulging and controlling) are not guided according to an ignorant submission to the laws of almost subconscious impulsions. Conscious control means that the mind does not fight shy of or seek to elude the aboriginal insistences, but allows them to come up freely, meets them squarely, recognises them and establishes an easy mastery over them.
   The method of unconscious or subconscious nature is fundamentally that of repression. Apart from Defence Reaction which is a thing of pure coercion, even in Substitution and Sublimation there always remains in the background a large amount of repressed complexes in all their primitive strength. The system is never entirely purified but remains secretly pregnant with those urges; a part only is deflected and camouflaged, the surface only assumes a transformed appearance. And there is always the danger of the superstructure coming down helplessly by a sudden upheaval of the nether forces. The whole system feels, although not in a conscious manner, the tension of the repression and suffers from some thing that is unhealthy and ill-balanced. Dante's spiritualised passion is a supreme instance of control by Sublimation, but the Divina Comedia hardly bears the impress of a serene and tranquil soul, sovereignly above the turmoils of the tragedy of life and absolutely at peace with itself.
   In conscious control, the mind is for the first time aware of the presence of the repressed impulses, it seeks to release them from the pressure to which they are habitually and normally subjected. It knows and recognises them, however ugly and revolting they might appear to be when they present themselves in their natural nakedness. Then it becomes easy for the conscious determination to eliminate or regulate or transform them and thus to establish a healthy harmony in the human vehicle. The very recognition itself, as implied in conscious control, means purification.
   Yet even here the process of control and transformation does not end. And we now come to the Fifth Line, the real and intimate path of yoga. Conscious control gives us a natural mastery over the instinctive impulses which are relieved of their dark tamas and attain a purified rhythm. We do not seek to hide or repress or combat them, but surpass them and play with them as the artist does with his material. Some thing of this katharsis, this aestheticism of the primitive impulses was achieved by the ancient Greeks. Even then the primitive impulses remain primitive all the same; they fulfil, no doubt, a real and healthy function in the scheme of life, but still in their fundamental nature they continue the animal in man. And even when Conscious Control means the utter elimination and annihilation of the primal instinctswhich, however, does not seem to be a probable eventualityeven then, we say, the basic problem remains unsolved; for the urge of nature towards the release and a transformation of the instincts does not find satisfaction, the question is merely put aside.
   Yoga, then, comes at this stage and offers the solution in its power of what we may call Transubstantiation. That is to say, here the mere form is not changed, nor the functions restrained, regulated and purified, but the very substance of the instincts is transmuted. The power of conscious control is a power of the human will, i.e. of an individual personal will and therefore necessarily limited both in intent and extent. It is a power complementary to the power of Nature, it may guide and fashion the latter according to a new pattern, but cannot change the basic substance, the stuff of Nature. To that end yoga seeks a power that transcends the human will, brings into play the supernal puissance of a Divine Will.
   this is the real meaning and sense of the moral struggle in man, the continuous endeavour towards a transvaluation of the primary and aboriginal instincts and impulses. Looked at from one end, from below up the ascending line, man's e thical and spiritual ideals are a dissimulation and sublimation of the animal impulsions. But this is becauseas we see, if we look from the other end, from above down the descending lineman is not all instinct, he is not a mere blind instrument in the hands of Nature forces. He has in him another source, an opposite pole of being from which other impulsions flow and continually modify the structure of the lower levels. If the animal is the foundation of his nature, the divine is its summit. If the bodily demands form his manifest reality, the demands of the spirit enshrine his higher reality. And if as regards the former he is a slave, as regards the latter he is the Master. It is by the interaction of these double forces that his whole nature has been and is being fashioned. Man does not and cannot give carte blanche to his vital, inclinations, since there is a pressure upon them of higher forces coming down from his mental and spiritual levels. It is these latter which have deviated him from the direct line of the pure animal life.
   Thus then we may distinguish three types of control on three levels. First, the natural control, secondly the conscious, i.e. to say the mental the e thical and religious control, and thirdly the spiritual or divine control. Now the spirit is the ultimate truth and reality, behind the forces that act in the mind and in the body, so that the natural control and the e thical control are mere attempts to establish and realise the spiritual control. The animal impulses feel the hidden stress of the divine urges that are their real essence and thus there rises first an unconscious conflict in the natural life and then a conscious conflict in the higher e thical life. But when both of these are transcended and the conflict is carried on to a still higher level, then do we find their real significance and arrive at the consummation to which they move. Yoga is the ultimate transvaluation of physical (and of moral) values, it is the trans-substantiation of life-power into its spiritual substance.
   ***

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   What is day to us is night to the mystics and what is day to the mystics is night for us. The first thing the mystic asks is to close precisely those doors and windows which we, on the contrary, feel obliged to keep always open in order to know and to live and move. The Gita says: "The sage is wakeful when it is night for all creatures and when all creatures are wakeful, that is night for the sage." Even so this sage from the West says: "The more I sleep from outward things, the more wakeful am I in knowing of Jhesu and of inward things. I may not wake to Jhesu, but if I sleep to the world."
   Close the senses. Turn wi thin. And then go forward, that is to say, more and more inward. In that direction lies your itinerary, the journey of your consciousness. The sense-ridden secular man, who goes by his physical eye, has marked in his own way the steps of his forward march and progress. His knowledge and his power grew as he proceeded in his survey from larger masses of physical objects to their component molecules and from molecules to their component atoms and from atoms once more into electrons and protons or energy-points pure and simple, or otherwise as, in another direction, he extended his gaze from earth to the solar system, from the solar system to other starry systems, to far-off galaxies and I from galaxies to spaces beyond. The record of this double-track march to infinityas perceived or conceived by the physical sensesis marvellous, no doubt. The mystic offers the spectacle of a still more marvellous march to another kind of infinity.
   Here is the Augustinian mantra taken as the motto of The Scale of Perfection: We ascend the ascending grades in our heart and we sing the song of ascension1. The journey's end is heavenly Jerusalem, the House of the Lord. The steps of this inner ascension are easily visible, not surely to the outer eye of the sense-burdened man, but to the "ghostly seeing" of the aspirant which is hazy in the beginning but slowly clears as he advances. The first step is the withdrawal from the outer senses and looking and seeing wi thin. "Turn home again in thyself, and hold thee wi thin and beg no more without." The immediate result is a darkness and a restless darknessit is a painful night. The outer objects of attraction and interest have been discarded, but the inner attachments and passions surge there still. If, however, one continues and persists, refuses to be drawn out, the turmoil settles down and the darkness begins to thin and wear away. One must not lose heart, one must have patience and perseverance. So when the outward world is no more-there and its call also no longer awakes any echo in us, then comes the stage of "restful darkness" or "light-some darkness". But it is still the dark Night of the soul. The outer light is gone and the inner light is not yet visible: the night, the desert, the great Nought, stretches between these two lights. But the true seeker goes through and comes out of the tunnel. And there is happiness at the end. "The seeking is travaillous, but the finding is blissful." When one steps out of the Night, enters into the deepest layer of the being, one stands face to face to one's soul, the very image of God, the perfect God-man, the Christ wi thin. That is the third degree of our inner ascension, the entry into the deepest, purest and happiest statein which one becomes what he truly is; one finds the Christ there and dwells in love and union with him. But there is still a further step to take, and that is real ascension. For till now it has been a going wi thin, from the outward to the inner and the inmost; now one has to go upward, transcend. Wi thin the body, in life, however deep you may go, even if you find your soul and your union with Jesus whose tabernacle is your soul, still there is bound to remain a shadow of the sinful prison-house; the perfect bliss and purity without any earthly taint, the completeness and the crowning of the purgation and transfiguration can come only when you go beyond, leaving altogether the earthly form and worldly vesture and soar into Heaven itself and be in the company of the Trinity. "Into myself, and after... above myself by overpassing only into Him." At the same time it is pointed out, this mediaeval mystic has the common sense to see that the going in and going above of which one speaks must not be understood in a literal way, it is a figure of speech. The movement of the mystic is psychological"ghostly", it is saidnot physical or carnal.
   this spiritual march or progress can also be described as a growing into the likeness of the Lord. His true self, his own image is implanted wi thin us; he is there in the profoundest depth of our being as Jesus, our beloved and our soul rests in him in utmost bliss. We are aware neither of Jesus nor of his spouse, our soul, because of the obsession of the flesh, the turmoil raised by the senses, the blindness of pride and egoism. All that constitutes the first or old Adam, the image of Nought, the body of death which means at bottom the "false misruled love in to thyself." this self-love is the mother of sin, is sin itself. What it has to be replaced by is charity that is the true meaning of Christian charity, forgetfulness of self. "What is sin but a wanting and a forbearing of God." And the whole task, the discipline consists in "the shaping of Christ in you, the casting of sin through Christ." Who then is Christ, what is he? this knowledge you get as you advance from your sense-bound perception towards the inner and inmost seeing. As your outer nature gets purified, you approach gradually your soul, the scales fall off from your eyes too and you have the knowledge and "ghostly vision." Here too there are three degrees; first, you start with faith the senses can do no thing better than have faith; next, you rise to imagination which gives a sort of indirect touch or inkling of the truth; finally, you have the "understanding", the direct vision. "If he first trow it, he shall afterwards through grace feel it, and finally understand it."
   It is never possible for man, weak and bound as he is, to reject the thraldom of his flesh, he can never purify himself wholly by his own unaided strength. God in his infinite mercy sent his own son, an emanation created out of his substancehis embodied loveas a human being to suffer along with men and take upon himself the burden of their sins. God the Son lived upon earth as man and died as man. Sin therefore has no longer its final or definitive hold upon mankind. Man has been made potentially free, pure and worthy of salvation. this is the mystery of Christ, of God the Son. But there is a further mystery. Christ not only lived for all men for all time, whether they know him, recognise him or not; but he still lives, he still chooses his beloved and his beloved chooses him, there is a conscious acceptance on either side. this is the function of the Holy Ghost, the redeeming power of Love active in him who accepts it and who is accepted by it, the dynamic Christ-Consciousness in the true Christian.
   Indeed, the kernel of the mystic discipline and its whole bearingconsists in one and only one principle: to love Jhesu. All roads lead to Rome: all preparations, all trials lead to one realisation, love of God, God as a living person close to us, our friend and lover and master. The Christian mystic speaks almost in the terms of the Gita: Rise above your senses, give up your ego-hood, be meek and humble, it is Jesus wi thin you, who embraces your soul: it is he who does every thing for you and in you, give yourself up wholly into his hands. He will deliver you.
   The characteristic then of the path is a one-pointed concentration. Great stress is laid upon "oneliness", "onedness":that is to say, a perfect and complete withdrawal from the outside and the world; an unmixed solitude is required for the true experience and realisation to come. "A full forsaking in will of the soul for the love of Him, and a living of the heart to Him. this asks He, for this gave He." The rigorous exclusion, the uncompromising asceticism, the voluntary self-torture, the cruel dark night and the arid desert are necessary conditions that lead to the "onlyness of soul", what another prophet (Isaiah, XXIV, 16) describes as "My privity to me". In that secreted solitude, the "onlistead"the graphic language of the author calls itis found "that dignity and that ghostly fairness which a soul had by kind and shall have by grace." The utter beauty of the soul and its absolute love for her deity wi thin her (which has the fair name of Jhesu), the exclusive concentration of the whole of the being upon one point, the divine core, the manifest Grace of God, justifies the annihilation of the world and life's manifold existence. Indeed, the image of the Beloved is always wi thin, from the beginning to the end. It is that that keeps one up in the terrible struggle with one's nature and the world. The image depends upon the consciousness which we have at the moment, that is to say, upon the stage or the degree we have ascended to. At the outset, when we can only look through the senses, when the flesh is our master, we give the image a crude form and character; but even that helps. Gradually, as we rise, with the clearing of our nature, the image too slowly regains its original and true shape. Finally, in the inmost soul we find Jesus as he truly is: "an unchangeable being, a sovereign might, a sovereign soothfastness, sovereign goodness, a blessed life and endless bliss." Does not the Gita too say: "As one approaches Me, so do I appear to him."Ye yath mm prapadyante.
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. this unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is no thing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as some thing not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as any thing can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and no thing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhts thitam yo mm bhajati ekatvams thitah"he has taken his stand upon oneness and loves Me in all beings."2
   this will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. this Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. this bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.
   The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." 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 wi thin') 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 soo thing 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.
   Ascendimus ascensiones in corde et cantamus canticum graduum." Confessions of St. Augustine XIII. 9.

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   To be divine or to remain human this is the one choice that is now before Nature in her upward march of evolution. What is the exact significance of this choice?
   To remain human means to continue the fundamental nature of man. In what consists the humanity of man? We can ascertain it by distinguishing what forms the animality of the animal, since that will give us the differentia that nature has evolved to raise man over the animal. The animal, again, has a characteristic differentiating it from the vegetable world, which latter, in its turn, has some thing to mark it off from the inorganic world. The inorganic, the vegetable, the animal and finally manthese are the four great steps of Nature's evolutionary course.
  --
   We say, then, that man is distinguished from the animal by his having consciousness as it has, but added to it the consciousness of self. Man acts and feels and knows as much as the animal does; but also he knows that he acts, he knows that he feels, he knows that he knowsand this is a thing the animal cannot do. It is the awakening of the sense of self in every mode of being that characterises man, and it is owing to this consciousness of an ego behind, of a permanent unit of reference, which has modified even the functions of knowing and feeling and acting, has refashioned them in a mould which is not quite that of the animal, in spite of a general similarity.
   So the humanity of man consists in his consciousness of the self or ego. Is there no other higher mode of consciousness? Or is self-consciousness the acme, the utmost limit to which consciousness can raise itself? If it is so, then we are bound to conclude that humanity will remain eternally human in its fundamental nature; the only progress, if progress at all we choose to call it, will consist perhaps in accentuating this consciousness of the self and in expressing it through a greater variety of stresses, through a richer combination of its colour and light and shade and rhythm. But also, this may not be sothere may be the possibility of a further step, a transcending of the consciousness of the self. It seems unnatural and improbable that having risen from un-consciousness to self-consciousness through a series of continuous marches, Nature should suddenly stop and consider what she had achieved to be her final end. Has Nature become bankrupt of her creative genius, exhausted of her upward drive? Has she to remain content with only a clever manipulation, a mere shuffling and re-arranging of the materials already produced?
   As a matter of fact it is not so. The glimpses of a higher form of consciousness we can see even now present in self-consciousness. We have spoken of the different stages of evolution as if they were separate and distinct and incommensurate entities. They may be described as such for the purpose of a logical understanding, but in reality they form a single progressive continuum in which one level gradually fuses into another. And as the higher level takes up the law of the lower and evolves out of it a characteristic function, even so the law of the higher level with its characteristic function is already involved and envisaged in the law of the lower level and its characteristic function. It cannot be asserted positively that because man's special virtue is self-consciousness, animals cannot have that quality on any account. We do see, if we care to observe closely and dispassionately, that animals of the higher order, as they approach the level of humanity, show more and more evident signs of some thing which is very much akin to, if not identical with the human characteristic of self-consciousness.
   So, in man also, especially of that order which forms the crown of humanityin poets and artists and seers and great men of actioncan be observed a certain characteristic form of consciousness, which is some thing other than, greater than the consciousness of the mere self. It is difficult as yet to characterise definitely what that thing is. It is the awakening of the self to some thing which is beyond itselfit is the cosmic self, the oversoul, the universal being; it is God, it is Turiya, it is sachchidanandain so many ways the thing has been sought to be envisaged and expressed. The consciousness of that level has also a great variety of names given to it Intuition, Revelation, cosmic consciousness, God-consciousness. It is to be noted here, however, that the thing we are referring to, is not the Absolute, the Infinite, the One without a second. It is not, that is to say, the supreme Reality the Brahmanin its static being, in its undivided and indivisible unity; it is the dynamic Brahman, that status of the supreme Reality where creation, the diversity of Becoming takes rise, it is the Truth-worldRitam the domain of typal realities. The distinction is necessary, as there does seem to be such a level of consciousness intermediary, again, between man and the Absolute, between self-consciousness and the supreme consciousness. The simplest thing would be to give that intermediate level of consciousness a negative namesince being as yet human we cannot foresee exactly its composition and function the super-consciousness.
   The inflatus of some thing vast and transcendent, some thing which escapes all our familiar schemes of cognisance and yet is insistent with a translucent reality of its own, we do feel sometimes wi thin us invading and enveloping our individuality, lifting up our sense of self and transmuting our personality into a reality which can hardly be called merely human. All this life of ego-bound rationality then melts away and opens out the passage for a life of vision and power. Thus it is the poet has felt when he says, "there is this incalculable element in human life influencing us from the mystery which envelops our being, and when reason is satisfied, there is some thing deeper than Reason which makes us still uncertain of truth. Above the human reason there is a transcendental sphere to which the spirit of men sometimes rises, and the will may be forged there at a lordly smithy and made the unbreakable pivot."(A.E.)
   this passage from the self-conscient to the super-conscient does not imply merely a shifting of the focus of consciousness. The transmutation of consciousness involves a purer illumination, a surer power and a wider compass; it involves also a fundamental change in the very mode of being and living. It gives quite a different life-intuition and a different life-power. The change in the motif brings about a new form altogether, a re-casting and re-shaping and re-energising of the external materials as well. As the lift from mere consciousness to self-consciousness meant all the difference between an animal and a man, so the lift again from self-consciousness to super-consciousness will mean the difference of a whole world between man and the divine creature that is to be.
   Indeed it is a divine creature that should be envisaged on the next level of evolution. The mental and the moral, the psychical and the physical transfigurations which must follow the change in the basic substratum do imply such a mutation, the birth of a new species, as it were, fashioned in the nature of the gods. The vision of angels and Siddhas, which man is having ceaselessly since his birth, may be but a prophecy of the future actuality.
   this then, it seems to us, is the immediate problem that Nature has set before herself. She is now at the parting of the ways. She has done with man as an essentially human being, she has brought out the fundamental possibilities of humanity and perfected it, so far as perfection may be attained wi thin the cadre by which she chose to limit herself; she is now looking forward to another kind of experiment the evolving of another life, another being out of her entrails, that will be greater than the humanity we know today, that will be superior even to the supreme that has yet been actualised.
   Nature has marched from the unconscious to the sub-conscious, from the sub-conscious to the conscious and from the conscious to the self-conscious; she has to rise yet again from the self-conscious to the super-conscious. The mineral gave place to the plant, the plant gave place to the animal and the animal gave place to man; let man give place to and bring out the divine.

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The ideal was Blake's. It will not sound so revolting if we understand what the poet meant by Hell. Hell, he explains, is simply the body, the Energy of Lifehell, because body and life on earth were so considered by the orthodox Christianity. The Christian ideal demands an absolute denial and rejection of life. Fulfilment is elsewhere, in heaven alone. That is, as we know, the ideal of the ascetic. The life of the spirit (in heaven) is a thing away from and stands against the life of the flesh (on earth). In the face of this discipline, countering it, Blake posited a union, a marriage of the two, considered incompatibles and incommensurables. Enfant terrible that he was, he took an infinite delight in a spirit of contradiction and went on expatiating on the glory of the misalliance. He declared a new apocalypse and said that Lucifer, the one called Satan, was the real God, the so-called Messiah the fake one: the apparent Milton spoke in praise of God and in dispraise of Satan, but the real, the esoteric Milton glorified Satan, who is the true God and minimised or caricatured the counterfeit or shadow God. Here is Blakean Bible in a nutshell:
   But first the notion that man has a body distinct from his soul is to be expunged.. . . If the doors of perception were cleansed every thing would appear to man as it is, infinite.
  --
   The earliest dream of humanity is also the last fulfilment. The Vedic Rishis sang of the marriage of heaven and earthHeaven is my father and this Earth my mother. And Blake and Nietzsche are fiery apostles of that dream and ideal in an age crippled with doubt, falsehood, smallness, crookedness, impotence, colossal ignorance.
   We welcome voices that speak of this ancient tradition, this occult Knowledge of a high Future. Recently we have come across one aspirant in the line, and being a contemporary, his views and reviews in the matter will be all the more interesting to us.2 He is Gustave thibon, a Frenchman-not a priest or even a religious man in the orthodox sense in any way, but a country farmer, a wholly self-educated laque. Of late he has attracted a good deal of attention from intellectuals as well as religious people, especially the Catholics, because of his remarkable conceptions which are so often unorthodox and yet so often ringing true with an old-world au thenticity.
   Touching the very core of the malady of our age he says that our modern enlightenment seeks to cancel altogether the higher values and install instead the lower alone as true. Thus, for example, Marx and Freud, its twin arch priests, are brothers. Both declare that it is the lower, the under layer alone that matters: to one "the masses", to the other "the instincts". Their wild imperative roars: "Sweep away this pseudo-higher; let the instincts rule, let the pro-letariat dictate!" But more characteristic, Monsieur thibon has made another discovery which gives the whole value and speciality to his outlook. He says the moderns stress the lower, no doubt; but the old world stressed only the higher and neglected the lower. Therefore the revolt and wrath of the lower, the rage of Revanche in the heart of the dispossessed in the modern world. Enlightenment meant till now the cultivation and embellishment of the Mind, the conscious Mind, the rational and nobler faculties, the height and the depth: and mankind meant the princes and the great ones. In the individual, in the scheme of his culture and education, the senses were neglected, left to go their own way as they pleased; and in the collective field, the toiling masses in the same way lived and moved as best as they could under the economics of laissez-faire. So Monsieur thibon concludes: "Salvation has never come from below. To look for it from above only is equally vain. No doubt salvation must come from the higher, but on condition that the higher completely adopts and protects the lower." Here is a vision luminous and revealing, full of great import, if we follow the right track, prophetic of man's true destiny. It is through this infiltration of the higher into the lower and the integration of the lower into the higher that mankind will reach the goal of its evolution, both individually and collectively.
   But the process, Monsieur thibon rightly asserts, must begin with the individual and wi thin the individual. Man must "turn wi thin, feel alive wi thin himself", re-establish his living contact with God, the source and origin from which he has cut himself off. Man must learn to subordinate having to being. Each individual must be himself, a free and spontaneous expression. Upon such individual , upon individuals grouped naturally in smaller collectivities and not upon unformed or ill-formed wholesale masses can a perfect human society be raised and will be raised. Monsieur thibon insistsand very rightlyupon the variety and diversity of individual and local growths in a unified humanity and not a dead uniformity of regimented oneness. He declares, as the reviewer of the London Times succinctly puts it: "Let us abolish our insensate worship of number. Let us repeal the law of majorities. Let us work for the unity that draws together instead of idolizing the multiplicity that disintegrates. Let us understand that it is not enough for each to have a place; what matters is that each should be in his right place. For the atomized society let us substitute an organic society, one in which every man will be free to do what he alone is qualified and able to do."
   So far so good. For it is not far enough. The being or becoming that is demanded in fulfilment of the divine advent in humanity must go to the very roots of life and nature, must seize God in his highest and sovereign status. No prejudice of the past, no notion of our mental habits must seek to impose its law. Thus, for example, in the matter of redeeming the senses by the influx of the higher light, our author seems to consider that the senses will remain more or less as they are, only they will be controlled, guided, used by the higher light. And he seems to think that even the sex relation (even the institution of marriage) may continue to remain, but sublimated, submitted to the laws of the Higher Order. this, according to us, is a dangerous compromise and is simply the imposition of the lower law upon the higher. Our view of the total transformation and divinisation of the Lower is altogether different. The Highest must come down wholly and inhabit in the Lowest, the Lowest must give up altogether its own norms and lift itself into the substance and form too of the Highest.
   Viewed in this light, Blake's memorable mantra attains a deeper and more momentous significance. For it is not merely Earth the senses and life and Matter that are to be uplifted and affianced to Heaven, but all that remains hidden wi thin the bowels of the Earth, the subterranean regions of man's consciousness, the slimy viscous undergrowths, the darkest horrors and monstrosities that man and nature hide in their subconscient and inconscient dungeons of material existence, all these have to be laid bare to the solar gaze of Heaven, burnt or transmuted as demanded by the law of that Supreme Will. That is the Hell that has to be recognised, not rejected and thrown away, but taken up purified and transubstantiated into the body of Heaven itself. The hand of the Highest Heaven must extend and touch the Lowest of the lowest elements, transmute it and set it in its rightful place of honour. A mortal body reconstituted into an immemorial fossil, a lump of coal revivified into a flashing carat of diamond-that shows some thing of the process underlying the nuptials of which we are speaking.
   The Life Divine

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Mother, what do You think of this dream?
  The dream is indeed very interesting. Snakes usually signify bad
  --
  and regret my thoughts. But this kind of struggle keeps
  on recurring. Please help me to get out of it.
  --
  stick to one thing till the end. Perhaps that is why we
  are not able to go beyond a mediocre average. Or is it
  --
  (Regarding The Lost Footsteps by Silviu Craciunas) this
  book shows how Sri Aurobindo is working in every corner of the world. We who are here in the Ashram still
  --
  them for each thing and every day?
   this is even more impossible than to change and become an
  elite. So the best thing to do is to set to work immediately. The
  rest is simply an excuse that our laziness gives to itself.
  --
  When I came to You this evening for "Prosperity",1
  I felt a sort of uneasiness - as if I had done some thing
  --
  It would be more proper to write (and above all, to think):
  "Would it be possible to have an electric lamp in the corridor?"
  --
  I have certain things to confess to You, but I cannot
  bring myself to do it. What shall I do? Confess or let
  past things be effaced by forgetting the past?
  If you can really allow them to be effaced and cease to exist,
  --
  can we get out of this trap? In any case, the dose You
  gave us this morning was really just right. I feel very
  happy.
  --
  Sri Aurobindo has written a lot on this subject (in his letters)
  and I too have explained every thing in the book Education. One
  --
  I have noticed one thing: When I sit for a few minutes and make an effort to concentrate before going
  to sleep, the next day I wake up quite early and am
  --
  of that? There is no relation between these two things!
  On the contrary, there is a very concrete relation. When you
  --
  to come out of this sluggishness.
  8 October 1961
  --
  shakes up this tamas a little and awakens the mind. But this
  cannot last for long and soon you must turn to higher things.
  16 October 1961
  --
  the day when this joy and this felicity will be established
  in me for ever. Now, it is only a dream and a passing
  --
  all things and all beings.
  6 November 1961
  --
  I always have an inferiority complex. I think I am afraid
  that people will discover my ignorance. Why am I like
  --
  Behind all that and this famous inferiority complex, there is the
  ego and its vanity which wants to cut a good figure and be
  --
  an offering to the Divine. What does this mean exactly,
  and how can it be done? For instance, when we play
  --
  I pray to You, on behalf of everyone, that this
  evening's demonstration may be a success. Everyone
  --
  that the performance this evening may be at its best.
  Sweet Mother, take our actions and guide us. You told
  --
  I was surprised to see this new ritual, "Sri Aurobindo sharanam mama",5 introduced into the cemetery
  ceremonies. X stands in meditation in front of the body
  --
  repeat it after him. this is done a hundred times. Personally, I don't like this ceremony. I find it empty of feeling.
  I don't like Sri Aurobindo's name to be invoked without
  --
  Purna Avatar.7 this Avatar will awaken the Brahmatej8,
  which is dormant. Sri Aurobindo also says that it is only
  --
  man is in great danger in this age. And here he is! He
  himself reveals the great secret: the Divine has fully manifested in India. But he has the modesty not to say that
  he himself is this manifestation!
  Those who accomplish the work are not in the habit of boasting.
  --
  I can tell You this without vanity: I am much better
  than I was before; but all the same I am quite far, perhaps
  very far, from the Ideal You have given us. this does not
  discourage me, for I have full confidence in You.
  --
  problem and various possible methods of physical education. The fundamental problem is this: how can we
  The Queen of Jhansi who died on the battlefield in 1858 while fighting British
  --
  already said this a considerable number of times, and if you do
  not know it, it is because you find it more convenient to forget it.
  --
  There are too many tight knots in the immense organisation of this Ashram. When will the promised day
  come when there will be no thing but unmixed harmony,
  --
  I heard this morning that X was very severely beaten
  by Y. I don't think it is fair at all.
  One can speak only of what one has seen with one's own eyes -
  --
  He also told me this: "Mother says that there is full
  freedom and every facility for those who are gifted in
  --
  But where is this freedom to become, for instance, a
  great musician?" Sweet Mother, can you please say a
  few words on the subject of this freedom?
  The freedom I speak of is the freedom to follow the will of the
  --
  Who among you sincerely follows this path? It is easy to
  judge, but more difficult to understand, and far more difficult
  --
  Is it right to pray to the Mother for little things and
  selfish gains?
  --
  one will obtain the thing one has prayed for. But for spiritual
  progress, it is harmful.
  --
  In any case, this abundance should make you understand
  that the desire to see films, which is so imperious in some people,
  --
  healthy to think like this?
  Not only is it right, good and healthy to think like this, but it
  is an absolutely indispensable attitude if one wants to advance
  --
  prevents me from thinking clearly and grasping new
  ideas quickly. How can I free myself from this?
  By studying much, by reflecting much, by doing intellectual exercises. For instance, state a general idea clearly, then state the
  --
  a third idea which harmonises the other two.
  25 June 1963
  --
  side. They cannot work together. How did this idea of
  difference come to these little children who are barely
  --
  In children, all this is still subconscious, but it influences their
  actions.
  --
  How frivolous and superficial people must be to attach importance to such things!! Even so, if you wore those clothes in
  your capacity as a captain, you did wrong, for the captains
  --
  that this ten minutes' meditation has become merely mechanical. I want a dynamic meditation, but how to have
  it?
  --
  human difficulty, and that this difficulty will be mastered
  and transformed in him in his lifetime.10
  I have never made this statement.
   things are not so cut and dried as the mind thinks and even
  desires in order to simplify the problem.
  --
  inexpressible joy, but this experience does not last very
  The Mother underlined the phrase "in his lifetime".
  --
  of this fleeting joy, but in vain.
  Because you are looking for the cause outside, around you,
  --
  You have explained that this separation of girls and
  boys is atavistic, but it remains to ask You what we captains should do about it. Personally, I think it is better to
  close one's eyes to it, but there are others who prefer to
  give advice or even to scold. I think that by closing one's
  eyes to it, one minimises the importance of the problem
  and thus this idea of difference between girls and boys
  will be less striking. What do You think?
  One cannot make a general rule; every thing depends on the
  --
  main thing is to have tact and sufficient inner perception to
  intervene when necessary or to close one's eyes when it is
  --
  You say this, but you are one of those who revolt (at least in
  thought) against the very little discipline that is demanded when
  --
  sign, because this kind of discretion comes from the psychic
  consciousness which would rather give than ask.
  --
  I think that in order to progress one should be a little
  bolder.
  --
  they asked the sculptor: "How did you know that this
  figure was there in the stone?"
  --
  Why do you ask me this question? All those who are here should
  at least know what yoga means - as for practising it, that is
  --
  In this case, I said that you should be given some incense, but
  I am not sure if it has been done. It is X who keeps it and you
  --
  is tainted with egoism. It is this egoism that she must conquer,
  and as soon as she does she will no longer suffer.
  --
  comes to the same thing - I am speaking of the inner attitude,
  of the excessive importance one gives to food, and of greediness.
  --
  One can find in every thing a chance to progress in consciousness and self-mastery. And this effort for progress immediately
  makes the thing interesting, no matter what it is.
  26 September 1963
  --
  One would think that even if you read your notebook when
  I return it to you, you do not study it and try to use it as a means
  --
  Mother, do You advise this only for those who are
  practising yoga or for everybody?
  --
  remedy this deadly condition. But the aspiration is absent and
  your soul is asleep!
  --
  I hope that this new year will see the reawakening of your soul
  and the awakening in your consciousness of a will to progress.
  --
  Naturally, this decision should be renewed every day and
  manifested in a constant and effective will.
  --
  at most an idea and not an experience, the whole thing remains
  purely mental. But if one makes a sincere and repeated effort, one
  --
  you think it will help you to find the Divine?
  7 May 1964
  --
  Regarding the fan, I don't think it will help me to
  find the Divine, but is it an obstacle? If You think it
  is better for me not to have it, all right, I accept Your
  --
  These things ought to have no importance in life.
  13 May 1964
  --
  refuses to act in a new way, such as trying a new gymnastic figure or another kind of dive. Where does this
  fear come from? How can one get rid of it? And again,
  --
  If one continues with persistence, this becomes very interesting and gets easier and easier.
  20 May 1964
  --
  (Regarding love) How can one direct this human love
  towards the ideal love, the true love?
  --
  I was not speaking of external things and mental faculties! True
  love is in the soul (all the rest is vital attraction or mental and
  --
  weakness in the being, but what does this epidemic in
  the Ashram mean? Even X was a victim. Where does
  --
  enough vitamins and protein. The doctors claim that this
  is why we have so much physical and bodily suffering.14
  --
  Beside this sentence, the Mother wrote: "So much as that???"
  Series Ten - To a Young Captain
  --
  If one wants to see the truth of the problem, it is this: only
  an enlightened body, balanced and free from all vital desire and
  --
  accept this. Where does this idea come from and why?
  In this case your logic is right. In the outer nature there is often
  a tamasic tendency to simplify the conditions of life in order to
  --
  What do You think about it?
  People say many things - especially astrologers!
  We have only to wait; we shall surely see what happens.
  --
  ignorance, and this error is effaced as soon as the ignorance is replaced by knowledge and the way of acting completely changed.
  What man in his ignorance calls "pardon" is the effacement, the
  --
  How can one get rid of this?
  By widening one's consciousness and making it universal.
  --
  People often ask us this question: "What are you doing for society or even for the people of Pondicherry? You
  are preoccupied with your own community, your own
  --
  Isn't this a kind of isolation, a form of egoism?"
  To this rather silly kind of question, Sri Aurobindo always used
  to reply:
  --
  all this mean?
  It is the natural and indispensable counterpart of the moments
  --
  that this part is against the Divine - it does not even
  seem to be interested in Him (which is perhaps worse).
  --
  behind all this. What is it?
   this uncertainty and these departures are due to the lower nature, which resists the influence of the yogic power and tries to
  --
  responsible for all misunderstandings; this is a weakness
  "If you cannot make God love you, make Him fight you. If He will not give you the
  --
  Where does all this come from and how can I get
  rid of it?
  All this comes from your ego which is very much occupied with
  itself and far prefers to blame and criticise itself than to think of
  some thing else... (the Divine for example) and forget itself.
  --
  of this occasion?
  Because of the rhythm of the universal forces, a person is supposed to have a special receptivity on his birthday each year.
  He can therefore take advantage of this receptivity by making good resolutions and fresh progress on the path of his
  integral development.
  --
  to his words, I am wonder-struck: how can this eternal
  truth, this beauty of expression escape people! It is really
  strange that he is not yet recognised, at least as a supreme
  --
  devoted. I do not think this is true. But then, why are
  men's hearts not yet enchanted by His Words?
  --
  not think of any thing is always there.
  It is not during meditation that one must learn to be silent,
  --
  You will then see that he seems to have said the most contradictory things. But when one has read every thing and understood
  a little, one sees that all the contradictions complement one
  --
  I feel very tired and want to rest. Why is this and how
  can I feel differently?
  --
  there is not much use in prolonging this state.
  To obtain mental silence, one must learn to relax, to let
  --
  How can one make use of every moment of this
  unique privilege of living here in the Ashram?
  --
  Remember this at every moment and in all circumstances. In this
  way you will make the best use of your existence.
  --
  What is the eternal truth behind this sympathy or
  attraction of man for woman and of woman for man?
  --
  You have said in Your New Year message for this
  year: "Salute to the advent of Truth." Is it therefore very
  --
  The best thing to do is to distinguish in oneself the origin of all
  one's movements - those that come from the light of truth and
  --
  Does Your message for this year announce an Age
  of Truth - what is called the Satya Yuga in the ancient
  --
  What does this extraordinary Asuric attack on the
  Ashram mean?18 Are we responsible for it because of our
  --
  Very certainly such a thing has been made possible because the
  atmosphere of the Ashram is not pure enough to be invulnerable
  --
  Somebody asked me this question: "Is it not a great
  loss for human society if persons endowed with an exceptional capacity to serve mankind, such as a gifted
  --
  make individual efforts to progress, it is because this progress is
  indispensable for the accomplishment of the work.
  --
  so long, you can still think in this way and be open to this
  Sunday-school drivel.
  --
  Divine he carries wi thin him; and it is just this unconsciousness
  which constitutes the falsehood of the material world.
  --
  for physical, mental and vital development; but this mechanical
  "Experience in thy soul the truth of the Scripture; afterwards, if thou wilt, reason
  --
  Sri Aurobindo has written very clearly on this subject. And
  what he has written on it has appeared in The Synthesis of Yoga.
  --
  to make an offering of this day to the Divine, an offering of all
  that one thinks, all that one is, all that one will do; (2) and at
  night, before going to sleep, it is good to review the day, taking
  --
  do you mean by this? Does it suggest that good habits
  are not necessary in the yoga?
  --
  any thing, you are not on this path."20 But doesn't all
  renunciation begin when one is on the path?
  What I call "being on the path" is being in a state of consciousness in which only union with the Divine has any value - this
  union is the only thing worth living, the sole object of aspiration.
  Every thing else has lost all value and is not worth seeking, so
  --
  As long as union with the Divine is not the thing for which
  one lives, one is not yet on the path.
  --
  condition at present? When will she emerge from this
  pitiful condition and reaffirm her greatness?
  --
  You say that to hope to partake of the new realisation, "you must feel that this world is ugly, stupid, brutal
  and full of intolerable suffering".22 But what would be
  --
  for India. Sri Aurobindo held that this proposal conferred essential independence on
  India by putting her on a par with the various Dominions already associated with the
  --
  complementary, not successive and contradictory, and this too is
  possible only when the seat of consciousness is beyond the mind
  --
  the divine consciousness? Am I completely disinterested in this
  matter? Am I free of all desire and all ego?"
  --
  When shall we feel and see this supreme and radical
  change of the whole nature which You have predicted?
  --
  The resolutions I make lose their intensity and ardour after a time. How can I keep this enthusiasm and
  increase it more and more?
  --
  Is this dynamis that of aspiration? If so, could one
  say that aspiration is a purified desire?
  --
  It is best for each person to find his own path, but for this
  the aspiration must be ardent, the will unshakable, the patience
  --
  disequilibrium in circumstances (illnesses, accidents, etc.). this
  may be collective or individual, but the principle is the same
  --
  body for oneself when one wants to change"? Does this
  change take place in the present body or does one have
  --
  the nerve that conveys this sensation to the brain. How
  can this be done?
  I did not say "cut the nerve" - that would be a surgical operation! I said, cut the conscious connection with the brain.
  --
  Does every person who comes to earth have a definite goal he must achieve in this life, and does he achieve
  it unconsciously in spite of himself?
  --
  for the efficient administration of this organisation. But
  when they get to know the Ashram and the sadhaks
  --
  of cooperation, etc. What do You say to all this, Mother?
  Sometimes it is like that, as a matter of fact, and sometimes it is
  --
  and cooperation here among us and among the various departments. this results in a great waste of money
  and energy. Where does this disharmony come from and
  when will it be set right?
  --
  Or is this feeling I have only a reflection of my own
  nature!
  --
  Each one carries in himself the seeds of this disharmony,
  and his most urgent work is to purify himself of it by a constant
  --
  paid." What does this mean?
  Mother, is the present situation in India25 like the
  --
  a sort of disequilibrium and chaos. Does this mean that
  it is preparing for the manifestation of a new force, for
  --
  of hostile forces in revolt against this descent? And what
  place does India occupy in all this?
  It is both at the same time - a chaotic means of preparation.
  --
  We know that we should not do certain things and
  we do not really want to do them, but still we do them.
  Why does this happen? How can we avoid it?
  That's how it is when one is lacking in will and in force of
  --
  the two works should proceed side by side. But this
  can be done only through division of labour, and that
  --
  But there are considerable obstacles to the realisation of this
  hierarchy:
  --
  (1) Is this change always violent and destructive,
  such as a revolution or a war?
  --
  You write: "Each one here represents an impossibility to be solved."30 Could You explain to me what this
  means exactly?
  --
  of being. You have to go out of this external consciousness and
  penetrate into a subtler consciousness; then the fortress will no
  --
  of society. We say: "We must also think of the opinion of
  people from outside. Since we live in society, we must be
  --
  Mother, what do You say to all this and what should our
  attitude be towards the customs and laws of society?
  If most people here think and feel like that, it is an obvious proof
  that most are not at all ready for the new life, nor even ready to
  --
  I can progress on this path?
  By the very fact that you are living on earth, you are doing a
  --
  your possibilities. The only thing you lack is being conscious.
  2 February 1966
  --
  I haven't enjoyed this happiness for a long time. Why?
  What does it mean?
  --
  before going to sleep. Do you do this now as you used to before?
   this is also the way to avoid going to undesirable places during
  --
  have forgotten this.
  30 March 1966
  --
  Isn't this immense freedom we are given dangerous
  for those of us who are not yet awake, who are still unconscious? What is the explanation for this opportunity,
   this good fortune we have been granted?
  --
  most important thing, the thing you feel that you couldn't do
  without.
  --
  You every Wednesday. Is this true?
  That you saw and heard me is a sign of progress, and with this I
  am pleased. But it is true that I find you mentally a bit lazy and
  --
  How can one get out of this mental laziness and
  inertia?
  --
  From what point of view are you asking this question?
  If it is from the political point of view, politics is steeped in
  --
  of a large number of human beings who think like them.
  But the Communists and all those who have faith in the
  --
  and of the goal to be achieved, which is the only thing that
  matters.
  --
  Divine Grace, to misuse this unique privilege granted to
  us here. But, Mother, why do we do this? For, each one
  of us has surely felt and enjoyed - at least once in his
  --
  do so here. The only thing that one has outside, but does not
  have here, is the moral constraint of an external discipline.
  --
  approve of this proposal, but all the same I had the
  following reasons when I asked You if I could accept the
  --
  One final note on this famous affair of the invitation which has created a lot of misunderstandings
  everywhere.
  --
  You say to me: "You may go. this decision is final";
  later when I come to You, You affirm it once again
  --
  Truly, I understand no thing about all this except
  that You are not enthusiastic about my going. But why
  all this complication? I don't know what X thinks of me,
  but it is true that I have got him into a very complicated
  --
  like going. I WILL NOT GO. this is my final decision.
   this famous chapter is closed.
  --
  in order to occupy this high position she must be worthy
  politically, morally and physically, mustn't she?
  --
  Why this chaotic condition in our present government? Is it the sign of a change for the better, for the
  reign of Truth?
  --
  The Mother replied to this question orally; she was speaking to someone other than
  the captain.
  --
  with her. If one believes in the Divine, one cannot do things like
  that.
  I don't know - believe in the Divine? One thirsts for a certain perfection, perhaps even to transcend oneself, to arrive at
  some thing higher than what one is; if one is a philanthropist,
  --
  less unhappy, less miserable; all sorts of things like that. One
  can practise yoga for that, but that is not believing. To believe is
  --
  And this is so obvious, you see, that one has the impression that
  in order to think otherwise, one has to be a bit dense. And the
  "Divine" not in the sense of "purpose" or "goal" or "end", not
  that sort of thing: the world as it is proves the Divine. Because
  it is the Divine under a certain aspect - a rather distorted one,
  --
  only to imagine that the thing one wants to do will not be done,
  and if this imagination creates the least uneasiness, then one can
  be sure of the presence of desire.
  --
  In this integral yoga of Sri Aurobindo, work has a
  place of capital importance, doesn't it? this being the
  case, what place does meditation have?
  --
  to time we clearly see this for ourselves. But, Mother, we
  also see extravagant spending by certain individuals and
  --
  in establishing mental silence. But how can one fix this as
  a constant experience? Because the moment one throws
  --
  shocked by this news. The only question that arose in me
  was: How is it possible! Mother knew we were at Gingee,
  --
  the image of what you are." Can you explain this to me
  a little?
  The things that shock you most in others are those that you are
  struggling against in yourself or trying to suppress in yourself.
  Knowing this teaches you to be patient.
  1 February 1967
  --
  But all this is a mental approximation of the Truth. It is not
  the Truth itself.
  --
  Why is it that whenever one thinks of You one feels
  a need for physical closeness? What is the value of this
  physical contact?
  --
  Can You explain to me the reason for this feeling? Why
  doesn't one even feel free?
  --
  People are saying many things about the 4th of
  May33 - sometimes You too are quoted. But in spite
  of all this, I have not quite understood its significance.
  Is it necessary that it should have a significance?
  --
  The numerical sequence of this date is 4.5.67.
  Sri Aurobindo wrote: "1.2.34. It is supposed to be always a year of manifestation.
  2.3.45 is the year of power - when the thing manifested gets full force. 4.5.67 is the
  year of complete realisation." (Letter of 2 February 1934)
  The Mother replied to this question orally; she was speaking to someone other than
  the captain.
  --
  The psychic does not retain things in their totality - it decants,
  it gradually decants the vibrations.
  --
  Before knowing these things, I had had psychic memories
  and always they struck me by their special character. It was as
  --
  The Divine does not see things as men do and has no need
  to punish or reward.
  --
  lives, but I feel very strongly that it is in this very life that
  we must realise our highest aspirations, as if this were
  the last chance given to us. For me, allusions to other
  --
  it is an experience leading towards physical transformation. But when I think of Your suffering body, I am
  sad. And then, is this not part of the Sacrifice of the
  Supreme spoken of by Sri Aurobindo? Are we worthy of
  --
  Sweet Mother, at times like this, how should we be?
  What is the best attitude on our part?

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Nicholas Berdyaev is an ardent worker, as a Russian is naturally expected to be, in the cause of the spiritual rehabilitation of mankind. He is a Christian, a neo-Christian: some of his conclusions are old-world truths and bear repetition and insistence; others are of a more limited, conditional and even doubtful nature. His conception of the value of human person, the dignity and the high reality he gives to it, can never be too welcome in a world where the individual seems to have gone the way of vanished empires and kings and princes. But even more important and interesting is the view he underlines that the true person is a spiritual being, that is to say, it is quite other than the empirical ego that man normally is"not this that one worships" as the Upanishads too declare. Further, in his spiritual being man, the individual, is not simply a portion or a fraction; he is, on the contrary, an integer, a complete whole, a creative focus; the true individual is a microcosm yet holding in it and imaging the macrocosm. Only perhaps greater stress is laid upon the aspect of creativity or activism. An Eastern sage, a Vedantin, would look for the true spiritual reality behind the flux of forces: Prakriti or Energy is only the executive will of the Purusha, the Conscious Being. The personality in Nature is a formulation and emanation of the transcendent impersonality.
   There is another aspect of personality as viewed by Berdyaev which involves a bias of the more orthodox Christian faith: the Christ is inseparable from the Cross. So he says: "There is no such thing as personality if there is no capacity for suffering. Suffering is inherent in God too, if he is a personality, and not merely an abstract idea. God shares in the sufferings of men. He yearns for responsive love. There are divine as well as human passions and therefore divine or creative personality must always suffer to the end of time. A condition of anguish and distress is inherent in it." The view is logically enforced upon the Christian, it is said, if he is to accept incarnation, God becoming flesh. Flesh cannot but be weak. this very weakness, so human, is and must be specially characteristic of God also, if he is one with man and his lover and saviour.
   Eastern spirituality does not view sorrow and sufferingevilas an integral part of the Divine Consciousness. It is born out of the Divine, no doubt, as no thing 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 soo thing 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
   Religious bodies that are formed through the bhakti and puja for one man, social reconstructions forced by the will and power of a single individual, have already in the inception this grain of incapacity and disease and death that they are not an integrally self-conscious creation, they are not, as a whole, intelligent and wide awake and therefore constantly responsive to the truths and ideals and realities for which they exist, for which at least, their founder intended them to exist. The light at the apex is the only light and the entire structure is but the shadow of that light; the whole thing has the aspect of a dark mass galvanised into red-hot activity by the passing touch of a dynamo. Immediately however the solitary light fails and the dynamo stops, there is no thing but the original darkness and inertiatoma asit tamasa gudham agre.
   Man, however great and puissant he may be, is a perishable thing. People who gather or are gathered round a man and cling to him through the tie of a personal relation must fall off and scatter when the man passes away and the personal tie loses its hold. What remains is a memory, a gradually fading memory. But memory is hardly a creative force, it is a dead, at best, a moribund thing; the real creative power is Presence. So when the great man's presence, the power that crystallises is gone, the whole edifice crumbles and vanishes into air or remains a mere name.
   Love and admiration for a mahapurusha is not enough, even faith in his gospel is of little avail, nor can actual participation, consecrated work and labour in his cause save the situation; it is only when the principles, the bare realities for which the mahapurusha stands are in the open forum and men have the full and free opportunity of testing and assimilating them, it is only when individuals thus become living embodiments of those principles and realities that we do create a thing universal and permanent, as universal and permanent as earthly things may be. Principles only can embrace and unify the whole of humanity; a particular personality shall always create division and limitation. By placing the man in front, we erect a wall between the Principle and men at large. It is the principles, on the contrary, that should be given the place of honour: our attempt should be to keep back personalities and make as little use of them as possible. Let the principles work and create in their freedom and power, untrammelled by the limitations of any mere human vessel.
   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 no things, 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 any thing or produced only still-born things. They produced living creaturesephemeral, some might say, but creatures that lived and moved and had their days.
   But, it may be asked, what is the necessity, what is the purpose in making it all a one man show? Granting that principles require personalities for their fructuation and vital functioning, what remains to be envisaged is not one personality but a plural personality, the people at large, as many individuals of the human race as can be consciously imbued with those principles. When principles are made part and parcel of, are concentrated in a single solitary personality, they get "cribbed and cabined," they are vitiated by the idiosyncrasies of the man, they come to have a narrower field of application; they are emptied of the general verities they contain and finally cease to have any effect.
   The thing, however, is that what you call principles do not drop from heaven in their virgin purity and all at once lay hold of mankind en masse. It is always through a particular individual that a great principle manifests itself. Principles do not live in the general mind of man and even if they live, they live secreted and unconscious; it is only a puissant personality, who has lived the principle, that can bring it forward into life and action, can awaken, like the Vedic Dawn, what was dead in allmritam kanchana bodhayanti. Men in general are by themselves 'inert and indifferent; they have little leisure or inclination to seek, from any inner urge of their own, for principles and primal truths; they become conscious of these only when expressed and embodied in some great and rare soul. An Avatar, a Messiah or a Prophet is the centre, the focus through which a Truth and Law first dawns and then radiates and spreads abroad. The little lamps are all lighted by the sparks that the great torch scatters.
   And yet we yield to none in our demand for holding forth the principles always and ever before the wide open gaze of all. The principle is there to make people self-knowing and self-guiding; and the man is also there to illustrate that principle, to serve as the hope and prophecy of achievement. The living soul is there to touch your soul, if you require the touch; and the principle is there by which to test and testify. For, we do not ask anybody to be a mere automaton, a blind devotee, a soul without individual choice and initiative. On the contrary, we insist on each and every individual to find his own soul and stand on his own Truth this is the fundamental principle we declare, the only creedif creed it be that we ask people to note and freely follow. We ask all people to be fully self-dependent and self-illumined, for only thus can a real and solid reconstruction of human nature and society be possible; we do not wish that they should bow down ungrudgingly to any thing, be it a principle or a personality. In this respect we claim the very first rank of iconoclasts and anarchists. And along with that, if we still choose to remain an idol-lover and a hero-worshipper, it is because we recognise that our mind, human as it is, being not a simple equation but a complex paradox, the idol or the hero symbolises for us and for those who so will, the very iconoclasm and anarchism and perhaps other more positive things as wellwhich we behold wi thin and seek to manifest.
   The world is full of ikons and archons; we cannot escape them, even if we try the world itself being a great ikon and as great an archon. Those who swear by principles, swear always by some personality or other, if not by a living creature then by a lifeless book, if not by Religion then by Science, if not by the East then by the West, if not by Buddha or Christ then by Bentham or Voltaire. Only they do it unwittingly they change one set of personalities for another and believe they have rejected them all. The veils of Maya are a thousand-fold tangle and you think you have entirely escaped her when you have only run away from one fold to fall into another. The wise do not attempt to reject and negate Maya, but consciously accept herfreedom lies in a knowing affirmation. So we too have accepted and affirmed an icon, but we have done it consciously and knowingly; we are not bound by our idol, we see the truth of it, and we serve and utilise it as best as we may.
   ***

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   this latest work of Aldous Huxley is a collection of sayings of sages and saints and philosophers from all over the world and of all times. The sayings are arranged under several heads such as "That art Thou", "The Nature of the Ground", "Divine Incarnation", "Self-Knowledge", "Silence", "Faith" etc., which clearly give an idea of the contents and also of the "Neo-Brahmin's" own personal preoccupation. There is also a running commentary, rather a note on each saying, meant to elucidate and explain, naturally from the compiler's standpoint, what is obviously addressed to the initiate.
   A similar compilation was published in the Arya, called The Eternal Wisdom (Les Paroles ternelles, in French) a portion of which appeared later on in book-form: that was more elaborate, the contents were arranged in such a way that no comments were needed, they were self-explanatory, divided as they were in chapters and sections and subsections with proper headings, the whole thing put in a logical and organised sequence. Huxley's compilation begins under the title of the Upanishadic text "That art Thou" with this saying of Eckhart: "The more God is in all things, the more He is outside them. The more He is wi thin, the more without". It will be interesting to note that the Arya compilation too starts with the same idea under the title "The God of All; the God who is in All", the first quotation being from Philolaus, "The Universe is a Unity".The Eternal Wisdom has an introduction called "The Song of Wisdom" which begins with this saying from the Book of Wisdom: "We fight to win sublime Wisdom; therefore men call us warriors".
   Huxley gives only one quotation from Sri Aurobindo under the heading "God in the World". Here it is:
  --
   "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 wi thin 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 wi thin 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 wi thin, 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.
  --
   We fear Mr. Huxley has completely missed the point of the cryptic sentence. He seems to take it as meaning that human kindness and morality are a means to the recovery of the Lost Way-although codes of e thics and deliberate choices are not sufficient in themselves, they are only a second best, yet they mark the rise of self-consciousness and have to be utilised to pass on into the unitive knowledge that is Tao. this explanation or amplification seems to us somewhat confused and irrelevant to the idea expressed in the apophthegm. What is stated here is much simpler and transparent. It is this that when the Divine is absent and the divine Knowledge, then comes in man with his human mental knowledge: it is man's humanity that clouds the Divine and to reach the' Divine one must reject the human values, all the moralities, sarva dharmn, seek only the Divine. The lesser way lies through the dualities, good and evil, the Great Way is beyond them and cannot be limited or measured by the relative standards. Especially in the modern age we see the decline and almost the disappearance of the Greater Light and instead a thousand smaller lights are lighted which vainly strive to dispel the gathering darkness. These do not help, they are false lights and men are apt to cling to them, shutting their eyes to the true one which is not that that one worships here and now, nedam yadidam upsate.
   There is a beautiful quotation from the Chinese sage, Wu Ch'ng-n, regarding the doubtful utility of written Scriptures:
   "'Listen to this!' shouted Monkey. 'After all the trouble we had getting here from China, and after you specially ordered that we were to be given the scriptures, Ananda and Kasyapa made a fraudulent delivery of goods. They gave us blank copies to take away; I ask you, what is the good of that to us?' 'You needn't shout,' said the Buddha, smiling. 'As a matter of fact, it is such blank scrolls as these that are the true scriptures. But I quite see that the people of China are too foolish and ignorant to believe this, so there is no thing for it but to give them copies with some writing on.' "
   A sage can smile and smile delightfully! The parable illustrates the well-known Biblical phrase, 'the letter killeth, but the spirit giveth life'. The monkey is symbolical of the ignorant, arrogant, fussy human mind. There is another Buddhistic story about the monkey quoted in the book and it is as delightful; but being somewhat long, we cannot reproduce it here. It tells how the mind-monkey is terribly agile, quick, clever, competent, moving lightning-fast, imagining that it can easily go to the end of the world, to Paradise itself, to Brahmic status. But alas! when he thought he was speeding straight like a rocket or an arrow and arrive right at the target, he found that he was spinning like a top at the same spot, and what he very likely took to be the very fragrance of the topmost supreme heaven was no thing but the aroma of his own urine.

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The truth behind a credal religion is the aspiration towards the realization of the Divine, some ultimate reality that gives a permanent meaning and value to the human life, to the existence lodged in this 'sphere of sorrow' here below. Credal paraphernalia were necessary to express or buttress this core of spiritual truth when mankind, in the mass, had not attained a certain level of enlightenment in the mind and a certain degree of development in its life-relations. The modern age is modern precisely because it had attained to a necessary extent this mental enlightenment and this life development. So the scheme or scaffolding that was required in the past is no longer unavoidable and can have either no reality at all or only a modified utility.
   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.
  --
   The rise of this spirit in modern times and conditions is a phenomenon that has to be explained and faced: it is a ghost that has come out of the past and has got to be laid and laid for good. First of all, it is a reaction from modernism; it is a reaction from the modernist denial of certain fundamental and eternal truths, of God, soul, and immortality: it is a reaction from the modernist affirmation of the mere economic man. And it is also a defensive gesture of a particular complex of consciousness that has grown and lives powerfully and now apprehends expurgation and elimination.
   In Europe such a contingency did not 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.
  --
   Only, the religious spirit has to be bathed and purified and enlightened by the spirit of the renascence: that is to say, one must learn and understand and realize that Spirit is the thing the one thing needfulTamevaikam jnatha; 'religions' are its names and forms, appliances and decorations. Let us have by all means the religious spirit, the fundamental experience that is the inmost truth of all religions, that is the matter of our soul; but in our mind and life and body let there be a luminous catholicity, let these organs and instruments be trained to see and compare and appreciate the variety, the numberless facets which the one Spirit naturally presents to the human consciousness. Ekam sat viprh bahudh vadanti. It is an ancient truth that man discovered even in his earliest seekings; but it still awaits an adequate expression and application in life.
   II
  --
   The first extremes that met in India and fought and gradually coalesced to form a single cultural and social whole were, as is well known, the Aryan and the non-Aryan. Indeed, the geologists tell us, the land itself is divided into two parts structurally quite different and distinct, the Deccan plateau and the Himalayan ranges with the Indo-Gangetic plain: the former is formed out of the most ancient and stable and, on the whole, horizontally bedded rocks of the earth, while the latter is of comparatively recent origin, formed out of a more flexible and weaker belt (the Himalayan region consisting of a colossal flexing and crumpling of strata). The disparity is so much that a certain group of geologists hold that the Deccan plateau did not at all form part of the Asiatic continent, but had drifted and dashed into it:in fact the Himalayas are the result of this mighty impact. The usual division of an Aryan and a Dravidian race may be due to a memory of the clash of the two continents and their races.
   However, coming to historical times, we see wave after wave of the most heterogeneous and disparate elementsSakas and Huns and Greeks, each bringing its quota of exotic materialenter into the oceanic Indian life and culture, lose their separate foreign identity and become part and parcel of the common whole. Even so,a single unitary body was formed out of such varied and shifting materialsnot in the political, but in a socio-religious sense. For a catholic religious spirit, not being solely doctrinal and personal, admitted and embraced in its supple and wide texture almost an infinite variety of approaches to the Divine, of forms and norms of apprehending the Beyond. It has been called Hinduism: it is a vast synthesis of multiple affiliations. It expresses the characteristic genius of India and hence Hinduism and Indianism came to be looked upon as synonymous terms. And the same could be defined also as Vedic religion and culture, for its invariable basis the bed-rock on which it stood firm and erectwas the Vedas, the Knowledge seen by the sages. But there had already risen a voice of dissidence and discord that of Buddha, not so much, perhaps, of Buddha as of Buddhism. The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of the Indian outlook. However, India's synthetic genius rose to the occasion and knew how to bridge the chasm, close up the fissure, and present again a body whole and entire. Buddha became one of the Avataras: the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmacharya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus:
   They devoted themselves to study in their boyhood, in youth they pursued the objects of life; when old they took to spiritual austerities, and in the end they died united with the higher consciousness.
   Only this process of integration was not done in a day, it took some centuries and had to pass through some unpleasant intermediary stages.
   And still this was not the lastit could not be the lastanti thesis that had to be synthetized. The dialectical movement led to a more serious and fiercer contradiction. The Buddhistic schism was after all a division brought about from wi thin: it could be said that the two terms of the antinomy belonged to the same genus and were commensurable. The idea or experience of Asat and Maya was not unknown to the Upanishads, only it had not there the exclusive stress which the later developments gave it. Hence quite a different, an altogether foreign body was imported into what was or had come to be a homogeneous entity, and in a considerable mass.
   Unlike the previous irruptions that merged and were lost in the general life and consciousness, Islam entered as a leaven that maintained its integrity and revolutionized Indian life and culture by infusing into its tone a Semitic accent. After the Islamic impact India could not be what she was beforea change became inevitable even in the major note. It was a psychological cataclysm almost on a par with the geological one that formed her body; but the spirit behind which created the body was working automatically, inexorably towards the greater and more difficult synthesis demanded by the situation. Only the thing is to be done now consciously, not through an unconscious process of laissez-faire as on the inferior stages of evolution in the past. And that is the true genesis of the present conflict.
   History abounds in instances of racial and cultural immixture. Indeed, all major human groupings of today are invariably composite formations. Excepting, perhaps, some primitiveaboriginal tribes there are no pure races existent. The Briton, the Dane, the Anglo-Saxon, and the Norman have combined to form the British; a Frenchman has a Gaul, a Roman, a Frank in him; and a Spaniard's blood would show an Iberian, a Latin, a Go thic, a Moorish element in it. And much more than a people, a culture in modern times has been a veritable cockpit of multifarious and even incongruous elements. There are instances also in which a perfect fusion could not be accomplished, and one element had to be rejected or crushed out. The complete disappearance of the Aztecs and Mayas in South America, the decadence of the Red Indians in North America, of the Negroes in Africa as a result of a fierce clash with European peoples and European culture illustrate the point.
   Nature, on the whole, has solved the problem of blood fusion and mental fusion of different peoples, although on a smaller scale. India today presents the problem on a larger scale and on a higher or deeper level. The demand is for a spiritual fusion and unity. Strange to say, although the Spirit is the true bed-rock of unitysince, at bottom, it means identityit is on this plane that mankind has not yet been able to really meet and coalesce. India's genius has been precisely working in the line of a perfect solution of this supreme problem.
   Islam comes with a full-fledged spiritual soul and a mental and vital formation commensurable with that inner being and consciousness. It comes with a dynamic spirit, a warrior mood, that aims at conquering the physical world for the Lord, a temperament which Indian spirituality had not, or had lost long before, if she had any thing 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 some thing complementary, but also some thing contradictory, if not for any thing 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 attempted 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.
   To be loyal to one's line of self-fulfilment, to follow one's self-law, swadharma, wholly and absolutelywithout this no spiritual life is possible and yet not to come into clash with other lines and loyalties, nay more, to be in positive harmony with them, is a problem which has not been really solved. It was solved, perhaps, in the consciousness of a Ramakrishna, a few individuals here and there, but it has always remained a source of conflict and disharmony in the general mind even in the field of spirituality. The clash of spiritual or religious loyalties has taken such an acute form in India today, they have been carried to the bitter extreme, in order, we venture to say, that the final synthesis might be absolute and irrevocable. this is India's mission to work out, and this is the lesson which she brings to the world.
   The solution can come, first, by going to the true religion of the Spirit, by being truly spiritual and not merely religious, for, as we have said, real unity lies only in and through the Spirit, since Spirit is one and indivisible; secondly, by bringing down some thinga great part, indeed, if not the wholeof this puissant and marvellous Spirit into our life of emotions and sensations and activities.
   If it is said that this is an ideal for the few only, not for the mass, our answer to that is the answer of the GitaYad yad acharati sreshthah. Let the few then practise and achieve the ideal: the mass will have to follow as far as it is possible and necessary. It is the very character of the evolutionary system of Nature, as expressed in the principle of symbiosis, that any considerable change in one place (in one species) is accompanied by a corresponding change in the same direction in other contiguous places (in other associated species) in order that the poise and balance of the system may be maintained.
   It is precisely strong nuclei that are needed (even, perhaps, one strong nucleus is sufficient) where the single and integrated spiritual consciousness is an accomplished and established fact: that acts inevitably as a solvent drawing in and assimilating or transforming and re-creating as much, of the surroundings as its own degree and nature of achievement inevitably demand.
   India did not and could not stop at mere cultural fusionwhich was a supreme gift of the Moguls. She did not and could not stop at another momentous cultural fusion brought about by the European impact. She aimed at some thing more. Nature demanded of her that she should discover a greater secret of human unity and through progressive experiments apply and establish it in fact. Christianity did not raise this problem of the greater synthesis, for the Christian peoples were more culture-minded than religious-minded. It was left for an Asiatic people to set the problem and for India to work out the solution.
   ***

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The year 1949 has just celebrated the 200th anniversary of the birth of the great force of light that was Goethe. We too remember him on the occasion, and will try to present in a few words, as we see it, the fundamental experience, the major Intuition that stirred this human soul, the lesson he brought to mankind. Goe the was a great poet. He showed how a language, perhaps least poetical by nature, can be moulded to embody the great beauty of great poetry. He made the German language sing, even as the sun's ray made the stone of Memnon sing when falling upon it. Goe the was a man of consummate culture. Truly and almost literally it could be said of him that no thing human he considered foreign to his inquiring mind. And Goe the was a man of great wisdom. His observation and judgment on thingsno matter to whatever realm they belonghave an arresting appropriateness, a happy and revealing insight. But above all, he was an aspiring soulaspiring to know and be in touch with the hidden Divinity in man and the world.
   Goe the and the Problem of Evil
  --
   One view considers Evil as coeval with Good: the Prince of Evil is God's peer, equal to him in all ways, absolutely separate, independent and self-existent. Light and Darkness are eternal principles living side by side, possessing equal reality. For, although it is permissible to the individual to pass out of the Darkness and enter into Light, the Darkness itself does not disappear: it remains and maintains its domain, and even it is said that some human beings are meant eternally for this domain. That is the Manichean principle and that also is fundamentally the dualistic conception of chit-achit in some Indian systems (although the principle of chit or light is usually given a higher position and priority of excellence).
   The Christian too accepts the dual principle, but does not give equal status to the two. Satan is 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.
  --
   Satan is jealous of man who is God's favourite. He tells God that his partiality to man is misplaced. God has put into man a little of his light (reason and intelligence and some thing more perhaps), but to what purpose? Man tries to soar, he thinks he flies high and wide, but in fact he is and will be an insect that "lies always in the grass and sings its old song in the grass." God answers that whatever the perplexity in which man now is, in the end he will come out and reach the Light with a greater and richer experience of it. Satan smiles in return and says he will prove otherwise. Given a free hand, he can do whatever he likes with man: "Dust shall he eat and with a relish." God willingly agrees to the challenge: there is no harm in Satan's trying his hand. Indeed, Satan will prove to be a good companion to man; for man is normally prone to inertia and sinks into repose and rest and stagnation. Satan will be the goad, the force that drives towards ceaseless activity. For activity is life, and without activity no progress.
   Thus, as sanctioned by God, there is a competition, a wager between man and Satan. The pact between the parties is this that, on the one hand, Satan will serve man here in life upon earth, and on the other hand, in return, man will have to serve Satan there, on the other side of life. That is to say, Satan will give the whole world to man to enjoy, man will have to give Satan only his soul. Man in his ignorance says he does not care for his soul, does not know of a there or elsewhere: he will be satisfied if he gets what he wants upon earth. That, evidently, is the demand of what is familiarly known as life-force (lan vital): the utmost fulfilment of the life-force is what man stands for, although the full significance of the movement may not be clear to him or even to Satan at the moment. For life-force does not necessarily drag man down, as its grand finale as it were, into hellhowever much Satan might wish it to be so. In what way, we shall see presently. Now Satan promises man all that he would desire and even more: he would give him his fill so' that he will ask for no more. Man takes up the challenge and declares that his hunger is insatiable, whatever Satan can bring to it, it will take in and press on: satisfaction and satiety will never come in his way. Satan thinks he knows better, for he is armed with a master weapon to lay man low and make him cry halt!
   Love Human and Love Divine
   Satan proposes to lead man down into hell through a sure means, no thing more sure, according to him, viz., love for a woman and a woman's love in return. No thing like that to make man earth-bound or hell-bound and force out of him the nostalgic cry, "Time must have a stop." A most simple, primal and primeval lyric love will most suit Satan's purpose. Hence the Margaret episode. Love=Passion=Lust=Hell; that is the inevitable equation sequence, and through which runs the magic thread of infatuation. And that charm is invincible. Satan did succeed and was wi thin an ace, as they say, of the final and definitive triumph: but that was not to be, for he left out of account an incalculable element. Love, even human love has, at least can have, a wonderful power, the potency of reversing the natural decree and bring about a supernatural intervention. Human love can at a crucial momentin extremiscall down the Divine Grace, which means God's love for man. And the soul meant for perdition and about to be seized and carried away by Satan finds itself suddenly free and lifted up and borne by Heaven's messengers. Human Jove is divine love itself in earthly form and figure and whatever its apparent aberrations it is in soul and substance that thing. Satan is hoisted with his own petard. That is God's irony.
   But Goethe's Satan seems to know or feel some thing of his fate. He knows his function and the limit too of his function. He speaks of the doomsday for people, but it is his doomsday also, he says in mystic terms. Yes, it is his doomsday, for it is the day of man's liberation. Satan has to release man from the pact that stands cancelled. The soul of man cannot be sold, even if he wanted it.
  --
   The angels weave the symphony that is creation. They represent the various notes and rhythmsin their higher and purer degrees that make up the grand harmony of the spheres. It is magnificent, this music that moves the cosmos, and wonderful the glory of God manifest therein. But is it absolutely perfect? Is there nowhere any flaw in it? There is a doubting voice that enters a dissenting note. That is Satan, the Antagonist, the Evil One. Man is the weakest link in the chain of the apparently all-perfect harmony. And Satan boldly proposes to snap it if God only let him do so. He can prove to God that the true nature of his creation is not cosmos but chaos not a harmony in peace and light, but a confusion, a Walpurgis Night. God acquiesces in the play of this apparent breach and proves in the end that it is part of a wider scheme, a vaster harmony. Evil is rounded off by Grace.
   The total eradication of Evil from the world and human nature and the remoulding of a terrestrial life in the substance and pattern of the Highest Good that is beyond all dualities is a conception which it was not for Goe the to envisage. In the order of reality or existence, first there is the consciousness of division, of trenchant separation in which Good is equated with not-evil and evil with not-good. this is the outlook of individualised consciousness. Next, as the consciousness grows and envelops the whole existence, good and evil are both embraced and are found to form a secret and magic harmony. That is the universal or cosmic consciousness. And Goethe's genius seems to be an outflowering of some thing of this status of consciousness. But there is still a higher status, the status of transcendence in which evil is not simply embraced but dissolved and even transmuted into a supreme reality of which it is an aberration, a reflection or projection, a lower formulation. That is the mystery of a spiritual realisation to which Goe the aspired perhaps, but had not the necessary initiation to enter into.
   ***

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Vivekananda said that if human society is to be remodelled, one must first of all learn not to think and act in terms of claims and rights but in terms of duties and obligations. Fulfil your duties conscientiously, the rights will take care of themselves; it is such an attitude that can give man the right poise, the right impetus, the right outlook with regard to a collective living. If instead of each one demanding what one considers as one's dues and consequently scrambling and battling for them, and most often not getting them or getting at a ruinous pricewhat made Arjuna cry, "What shall I do with all this kingdom if in regaining it I lose all my kith and kin dear to me?"if, indeed, instead of claiming one's right, one were content to know one's duty and do it as it should be done, then not only there would be peace and amity upon earth, but also each one far from losing any thing would find miraculously all that one most needs and must have,the necessary, the right rights and all.
   It might be objected here however that actually in the history of humanity the conception of Duty has been no less pugnacious than that of Right. In certain ages and among certain peoples, for example, it was considered the imperative duty of the faithful to kill or convert by force or otherwise as many as possible belonging to other faiths: it was the mission of the good shepherd to burn the impious and the heretic. In recent times, it was a sense of high and solemn duty that perpetrated what has been termed "purges"brutalities undertaken, it appears, to purify and preserve the integrity of a particular ideological, social or racial aggregate. But the real name of such a spirit is not duty but fanaticism. And there is a considerable difference between the two. Fanaticism may be defined as duty running away with itself; but what we are concerned with here is not the aberration of duty, but duty proper self-poised.
  --
   What is required is not therefore an external delimitation of frontiers between unit and unit, but an inner outlook of nature and a poise of character. And this can be cultivated and brought into action by learning to live by the sense of duty. Even then, even the sense of duty, we have to admit, is not enough. For if it leads or is capable of leading into an aberration, we must have some thing else to check and control it, some other higher and more potent principle. Indeed, both the conceptions of Duty and Right belong to the domain of mental ideal, although one is usually more aggressive and militant (Rajasic) and the other tends to be more tolerant and considerate (sattwic): neither can give an absolute certainty of poise, a clear guarantee of perfect harmony.
   Indian wisdom has found this other, a fairer terma tertium quid,the mystic factor, sought for by so many philosophers on so many counts. That is the very well- known, the very familiar termDharma. What is Dharma then? How does it accomplish the miracle which to others seems to have proved an impossibility? Dharma is self-law, that is to say, the law of the Self; it is the rhythm and movement of our inner or inmost being, the spontaneous working out of our truth-conscious nature.
   We may perhaps view the three terms Right, Duty and Dharma as degrees of an ascending consciousness. Consciousness at Its origin and in its primitive formulation is dominated by the principle of inertia (tamas); in that state things have mostly an undifferentiated collective existence, they helplessly move about acted upon by forces outside them. A rise in growth and evolution brings about differentiation, specialisation, organisation. And this means consciousness of oneself of the distinct and separate existence of each and everyone, in other words, self-assertion, the claim, the right of each individual unit to be itself, to become itself first and foremost. It is a necessary development; for it signifies the growth of self consciousness in the units out of a mass unconsciousness or semi-consciousness. It is the expression of rajas, the mode of dynamism, of strife and struggle, it is the corrective of tamas.
   In the earliest and primitive society men lived totally in a mass consciousness. Their life was a blind obedienceobedience to the chief the patriarch or pater familiasobedience to the laws and customs of the collectivity to which one belonged. It was called duty; it was called even dharma, but evidently on a lower level, in an inferior formulation. In reality it was more of the nature of the mechanical functioning of an automaton than the exercise of conscious will and deliberate choice, which is the very soul of the conception of duty.
   The conception of Right had to appear in order to bring out the principle of individuality, of personal freedom and fulfilment. For, a true healthy collectivity is the association and organisation of free and self-determinate units. The growth of independent individuality naturally means at first clash and rivalry, and a violently competitive society is the result. It is only at this stage that the conception of duty can fruitfully come in and develop in man and his society the mode of Sattwa, which is that of light and wisdom, of toleration and harmony. Then only a society is sought to be moulded on the principle of co-ordination and co-operation.
   Still, the conception of duty cannot finally and definitively solve the problem. It cannot arrive at a perfect harmonisation of the conflicting claims of individual units; for, duty, as I have already said, is a child of mental idealism, and although the mind can exercise some kind of control over life-forces, it cannot altogether eliminate the seeds of conflict that lie imbedded in the very nature of life. It is for this reason that there is an element of constraint in duty; it is, as the poet says, the "stern daughter of the Voice of God". One has to compel oneself, one has to use force on oneself to carry out one's dutythere is a feeling somehow of its being a bitter pill. The cult of duty means rajas controlled and coerced by Sattwa, not the transcendence of rajas. this leads us to the high and supreme conception of Dharma, which is a transcendence of the gunas. Dharma is not an ideal, a standard or a rule that one has to obey: it is the law of self-nature that one inevitably follows, it is easy, spontaneous, delightful. The path of duty is heroic, the path of Dharma is of the gods, godly (cf. Virabhava and Divyabhava of the Tantras).
   The principle of Dharma then inculcates that each individual must, in order to act, find out his truth of being, his true soul and inmost consciousness: one must entirely and integrally merge oneself into that, be identified with it in such a manner that all acts and feelings and thoughts, in fact all movements, inner and outerspontaneously and irrepressibly well out of that fount and origin. The individual souls, being made of one truth-nature in its multiple modalities, when they live, move and have their being in its essential law and dynamism, there cannot but be absolute harmony and perfect synthesis between all the units, even as the sun and moon and stars, as the Veda says, each following its specific orbit according to its specific nature, never collide or haltna me thate na tas thatuh but weave out a faultless pattern of symphony.

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In these latest poems of his, Eliot has become outright a poet of the Dark Night of the Soul. The beginnings of the new avatar were already there certainly at the very beginning. The Waste Land is a good preparation and passage into the Night. Only, the negative element in it was stronger the cynicism, the bleakness, the sereness of it all was almost overwhelming. The next stage was "The Hollow Men": it took us right up to the threshold, into the very entrance. It was gloomy and fore-boding enough, grim and seriousno glint or hint of the silver lining yet wi thin reach. Now as we find ourselves into the very heart of the Night, things appear somewhat changed: we look at the past indeed, but can often turn to the future, feel the pressure of the Night yet sense the Light beyond overarching and embracing us. this is how the poet begins:
   I said to my soul, be still, and let the dark come upon you
  --
   For hope would be hope for the wrong thing; wait without love
   For love would be love of the wrong thing; there is yet faith
   But the faith and the love and the hope are all in the waiting.
  --
   Yes, by the force of this secret knowledge he has discovered, this supreme skill in action, as it is termed in the Eastern lore, I that the poet at last comes out into the open, into the light and happiness of the Dawn and the Day:
   Whisper of running streams, and winter lightning.
  --
   The Divine Love is a greater fire than the low smouldering fire that our secular unregenerate life is. One has to choose and declare his adhesion. Indeed, the stage of conversion, the crucial turn from the ordinary life to the spiritual life Eliot has characterised in a very striking manner. We usually say, sometimes in an outburst of grief, sometimes in a spirit of sudden disgust and renunciation that the world is dark and dismal and lonesome, the only thing to do here is to be done with it. The true renunciation, that which is deep and abiding, is not, however, so simple a thing, such a short cut. So our poet says, but the world is not dark enough, it is not lonesome enough: the world lives and moves in a superficial half-light, it is neither real death nor real life, it is death in life. It is this miserable mediocrity, the shallow uncertainty of consciousness that spells danger and ruin for the soul. Hence the poet exclaims:
   . . . . Not here
   Not here the darkness, in this twittering world.
   Descend lower, descend only
  --
   Eliot's is a very Christian soul, but we must remember at the same time that he is no thing if not modern. And this modernism gives all the warp and woof woven upon that inner core. How is it characterised? First of all, an intellectualism that requires a reasoned and rational synthesis of all experiences. Another poet, a great poet of the soul's Dark Night was, as we all know, Francis Thompson: it was in his case not merely the soul's night, darkness extended even to life, he lived the Dark Night actually and physically. His haunting, weird lines, seize wi thin their grip our brain and mind and very flesh
   My days have crackled and gone up in smoke,5
  --
   Now, a modern poet is modern, because he is doubly attracted and attached to things of this world and this mundane life, in spite of all his need and urge to go beyond for the larger truth and the higher reality. Apart from the natural link with which we are born, there is this other fascination which the poor miserable things, all the little superficialities, trivialities especially have for the modern mind in view of their possible sense and significance and right of existence. These too have a magic of their own, not merely a black magic:
   ..... our losses, the torn seine,
  --
   All manner of thing shall be well. 12
   No thing can be clearer with regard to the ultimate end the poet has in view. Listen once more to the hymn of the higher reconciliation:
  --
   The Word was made flesh and the Word was made Poetry. To express the supreme Word in life, that is the work of the sage, the Rishi. To express the Word in speech, that is the labour of the Poet. Eliot undertook this double function of the poet and the sage and he found the task difficult. The poet has to utter the unutterable, if he is to clo the in words the mystic experience of the sage in him. That is Eliot's ambition:
   .... Words, after speech, reach
  --
   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
   Ex oriente lux. Out of the East the Light, and that light is of the nature and substance of beauty, of creative and dynamic beauty in the life the spirit. this, I suppose, is Roerich's message in a nutshell. The Light of the East is always the light of the ample consciousness that dwells on the heights of our being in God.
   The call that stirred a Western soul, made him a wanderer over the world in quest of the Holy Grail and finally lodged him in the Home of the Snows is symbolic of a more than individual destiny. It is representative of the secret history of a whole culture and civilisation that have been ruling humanity for some centuries, its inner want and need and hankering and fulfilment. The West shall come to the East and be reborn. That is the prophecy of occult seers and sages.
  --
   Indeed, Roerich considers the Himalayas as the very abode, the tabernacle itself thesanctum sanctorumof the Spirit, the Light Divine. Many of Roerich's paintings have mountain ranges, especially snow-bound mountain ranges, as their theme. There is a strange kinship between this yearning artistic soul, which seems solitary in spite of its ardent humanism, and the silent heights, rising white tier upon tier reflecting prism like the fiery glowing colours, the vast horizons, the wide vistas vanishing beyond.
   Roerich is one of the prophets and seers who have ever been acclaiming and 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 some thing 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.
   All elemental personalities have some thing of the unconventional and irrational in them. And Roerich is one such in his own way. The truths and realities that he envisages and seeks to realise on earth are elemental and fundamental, although apparently simple and commonplace.

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  In 1958 the Mother said, "If things go on advancing at
   this speed, it seems more than possible, almost evident,
  --
  Have things advanced at the required speed?
  Yes.
  --
  and wrong vibrations arise in me. this is an invariable
  habit, in spite of the fact that I want to get rid of these
  --
  with these people; but until you know how to do this, you
  By "solar plexus", the Mother is referring to the heart (not the navel) region; this is
  clear from statements she has made elsewhere; see, for example, in Series thirteen of
   this volume, the last paragraph of her reply of 20 September 1969.
  --
  your aspirations. Naturally, this does not mean that he
  gives way to the fancies of your outer nature - I am
  --
  state does this marvellous dawn represent?
  Perpetual renewal.
  --
  tamas. How can this body become Your good instrument?
  At the centre of each cell lies the Divine Consciousness. By
  --
  "To be aware of the consciousness of the soul" - is this
  the same thing as uniting with the Divine?
  To become aware of the consciousness of the soul is the surest
  --
  It may very well be that this is what is happening now - but it
  is not on the human scale.
  --
  When I want to be closer to You, I see that I must overcome my ego. But when I think of overcoming my ego,
  I see that I must be closer to You. How can I solve this
  problem?
  --
  spite of this experience my whole being is not offered to
  You. What stupidity! How can I change this?
  We are made up of many different parts which have to be unified
  --
  around the central aspiration. If this unification is not done, we
  carry this division wi thin us.
  The Mother, Prayers and Meditations, 17 May 1914.
  --
  To do this, each thought, each feeling, each sensation, each
  impulse, each reaction, as it manifests, must be presented in the
  --
  material things that belong to me?
  If you belong entirely and totally to the Divine, then all that belongs to you, all that forms part of your material being, belongs
  --
  Sometimes I think that the Agni You have kindled in me
  is going to burn up every thing that separates me from
  --
  future, and if this giving is constantly renewed, the past will fall
  away by itself and no longer encumber you.
  --
  came to me spontaneously was this: "The two states are
  complementary to each other."
  --
  About this, one could say humorously that we are all divine, but
  we are hardly even aware of it, and what we call "ourselves" is
  --
  One thing escapes my understanding: how can You find
  time to do all that You do? Perhaps physical time does
  --
  of the disciples of the Ashram all belong to the same family. In spite of this, there is often a lack of collaboration
  among us. Why is that, Mother?
  If I did say this (probably not quite in these words), it could only
  refer to a universal family open to all differences and even all
  --
  which is formed in this life and is not yet under the rule and
  influence of the psychic. As soon as one is united with one's
  --
  Shadow is the symbol of the inconscient. this is where men
  rest at night from the effort of the day to become conscious.
  --
  Mother, why this change was made?
  Because most people, when they hear the word "unity", understand uniformity and no thing can be further from the truth.
  --
  The cells of the body thirst for the Divine Consciousness and
  when they are brought into contact with It their aspiration
  --
  (even temporarily, long enough for them to settle this
  affair)...
  --
  Naturally, this is a way of speaking which corresponds to a
  Reality that is difficult to put into words.
  --
  I have forgotten the Divine for so long in this life and in
  former lives. But a drop of Your Grace can enable me to
  --
  I think that always, at every moment, someone or other
  is calling You, and You answer. Doesn't this disturb Your
  sleep or Your rest?
  --
  should be used for the progress of the earth, this person will
  be developed enough inwardly to receive the knowledge of how
  --
  and it really smiled. The same thing happened again
  yesterday and today.
  --
  A hibiscus gave me this experience.
  Yes, it is a very conscious flower - I have had many proofs of
  --
  same time." What does this mean?
  Beyond the creation lies the perfect Oneness, but potentially it
  --
  have this knowledge. But yesterday I tried to note down
  what You had said:
  "The mind thinks about things in succession. But
  beyond and above, every thing exists at the same time.
  --
  is a succession: one, two... But this is only a way of
  speaking. There is no succession, no beginning. Beyond,
  --
  time, simultaneously. this cannot be understood, it must
  be experienced; one can have the experience of it."
  --
  But naturally this is only a very approximate explanation.
  11 March 1968
  --
  Yes, the land itself has a consciousness, even though this consciousness is not intellectualised and cannot express itself.
  21 March 1968
  Today You have shown me the basic incompatibility between human law and the Truth. But this is a problem
  that confronts me very often.
  --
  perhaps sooner than we think.
  28 March 1968
  --
  pure Being. Does this apply only to the Yogi or to
  everyone?
  --
  conscious of this relation. It is usually the result of Yoga.
  8 April 1968
  --
  "is already there wi thin us". Please explain this paradox
  which, as I can feel, is only apparent.
  --
  When I thought of writing to You this morning about
  the night of bonds and attachments that have enveloped
  me for the last three weeks, I felt that all these things
  have actually been there for a long time and that now
  --
  "In the spiritual order of things, the higher we project our view and our aspiration,
  the greater the Truth that seeks to descend upon us, because it is already there wi thin us
  --
  In this way, every thing that has to be transformed will be
  transformed quite naturally, without clash or damage.
  --
  the Grace that can bestow this state - even in those who by
  Tapasya have abolished their ego.
  --
  the more sincere and radical this offering is, the more quickly
  the result will come.
  --
  Are they not two ways of saying the same thing? - certainly
  two ways of doing the same thing.
  3 June 1968
  --
  progress towards this goal?
  Now the conditions are such that every sincere effort must
  necessarily tend towards this goal.
  30 September 1968
  --
  still are those who want to realise it consciously. this explains
  Questions and Answers 1953, CWM, Vol. 5, p. 82.
  --
  Does this mean an intense, constant and integral
  aspiration?
  --
  all things and all circumstances.
  11 November 1968
  --
  Is this the secret of the luminous body?
  It is a poetic way of expressing the transformation which is going
  --
  failure. It is the human mind that wants one thing and does not
  want another. In the divine plan each thing has its place and its
  importance. So it is not success that matters. What matters is to
  --
  To be and to do what the Divine wants, this is the truly
  important thing.
  3 December 1968
  --
  When I try to take this attitude, the food tastes better
  and the atmosphere becomes quieter.
  --
  become aware of a wonderful transformation in all things.
  13 December 1968
  --
  When the Presence becomes concrete, does this indicate
  the participation of feeling and sensation?
  --
  "All things shall change in God's transfiguring hour."22
  Can man delay or hasten the coming of this hour?
  Neither the one nor the other in their apparent contradiction
  --
  to think that aspiration and human effort can hasten the advent
  of the divine transformation, because effort and aspiration are
  --
  It seems to me that to know things in detail, the ordinary
  instrumentation is necessary for the yogi too, but that the
  yogi puts this knowledge to the test of the essential truth.
  Yes, one can put it that way. But above all, it is the attitude
  --
  automatic perception of the outer world; but this perception is
  more complete than the ordinary one, as if it revealed some thing
  --
  indispensable so far as it can be done. Because the aim of this
  yoga is not an escape from the physical consciousness but a

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  feels like doing them? Why should one do these things
  and how should one do them?
  --
  deeper things.
  One concentrates at the Samadhi to grow in devotion and
  --
  If these things have any value for you, you must do them
  regularly, because it is the laziness of unconsciousness that keeps
  --
  does not last more than two days. What do You think I
  should do so that I do well what I have decided to do? I
  --
  divine help will be there to support and to help. this help is felt
  inwardly in the heart.
  --
  But in all things and in all cases, one has to keep a balance.
  Blessings.
  --
  certain that this consciousness has manifested in bodies other
  than their present one and that it will survive the disappearance
  of this body.
  It is not a theory to be discussed - it is an indisputable
  --
  we think about? Does being in contact with Nature help
  us in any way?
  --
  It is not by thinking that one can be in contact with Nature, for
  Nature does not think.
  But if one deeply feels the beauty of Nature and communes
  --
  using this Force in the service of the Divine one receives from
  Him all that one has spent and much more.
  --
  only thing or does becoming conscious of one's movements, of one's speech, etc. also count?
  Series Twelve - To a Student
  --
  And this control is infinitely more powerful and luminous
  than any thing one can obtain through external means.
  --
  obstacles. But it first has to be disciplined, and this it consents
  to only when the Divine is its master.
  --
  When the sun sets, a kind of peace descends on earth and this
  peace is helpful for sleep.
  --
  Do astrology and other studies always predict things
  correctly, or are men still unable to do that?
  --
  It must be said that this is not easy. Only he who no longer
  has any ego can do it correctly.
  --
  exists between man and the most advanced ape; but what this
  difference will be we can hardly know until the new species
  --
  Naturally, here we have combined the two. But this is mainly
  because human beings, especially in their childhood, still need a
  --
  Why has the Creator made this world and human
  beings? Does He expect some thing of us?

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Series thirteen
  Series thirteen
  Letters to a Student
  --
  others who will do it in this very lifetime. It is a question of will.
  It is for you to choose.
  --
  Series thirteen - To a Student
  Because, symbolically, during the hours before midnight the sun
  --
  "love": all the desires, attractions, vital exchanges, sexual relations, attachments, even friendships, and many other things
  besides.
  --
  Ordinarily, one becomes aware of the presence of this consciousness only when one has to face some danger or an unexpected event or a great sorrow.
  One has, then, to come into conscious contact with that and
  --
  finds this luminous presence.
  Blessings.
  --
  Series thirteen - To a Student
  The seat of power in action is in the purified vital.
  --
  It is a question that all thinking people have asked.
  Some have considered the problem more deeply and asked
  --
  could see things as they really are; and in the hope of understanding better, they have sought for a diviner vision, a global and true
  vision - with the result of Yoga. And those who have succeeded
  --
  Divine, one's vision of things changes totally, and they have all
  come to the same conclusion: unite with the Divine and you will
  --
  Series thirteen - To a Student
  Sweet Mother,
  --
  I do not think that there are more accidents here than elsewhere.
  Certainly there ought to be less. But for that, the children who
  study here must make an effort to grow in consciousness (a thing
  they could do more easily here than elsewhere). Unfortunately,
  --
  Do you think it isn't good to visit the churches here
  to see the midnight ceremony?
  --
  Mother, will you explain this to me?
  It so happens that we are not in an age when men have been left
  --
  Series thirteen - To a Student
  Sweet Mother,
  --
  in the superman; and that is why this consciousness has come
  down on earth to work in all who are ready to receive it.
  --
  What is this great change that you speak of? And
  how can we be of help to it?
  --
  Series thirteen - To a Student
  I did not say that you must not read newspapers. I said that you

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is merely a moment in eternal time, but this moment is long
  compared to human life. Matter is changing in order to prepare
  --
  plastic enough and offers resistance; this is why the number of
  incomprehensible disorders and even diseases is increasing and
  --
  Divine and uniting with Him. When one has understood this,
  then one is ready to gain the strength to surmount all difficulties.
  --
  At this perilous hour when egoisms are at odds and asserting
  themselves, the only safety lies in taking refuge in Thee!
  --
  can emerge into the eternal delight. And this conscious union is
  the true goal of earthly existence.
  --
  The aspiration to concentrate solely on this realisation.
  To know how to transform all circumstances into a means
  of reaching this goal.
  22 December 1971
  --
  The best thing we can do to express our gratitude is to overcome all egoism in ourselves and make a constant effort towards this transformation. Human egoism refuses to abdicate
  on the grounds that others are not transformed. But that is
  --
  If men knew that this transformation, the abolition of egoism, is the only way to gain constant peace and delight, they
  would consent to make the necessary effort. this, then, is the
  conviction that must awaken in them.
  --
  of men are like this.
  Series Fourteen - To a Sadhak
  --
  live only for Him and through Him. this implies making the
  effort required to find the Divine, to be conscious of His Will
  --
  We are at a decisive hour in the history of the earth. It is preparing for the coming of the superman and because of this the old
  way of life is losing its value. We must strike out boldly on the
  --
  But a method has to be found, and this depends on the case
  and the individual.
  --
  In this way the more one spends the more one receives, and
  one becomes an inexhaustible channel rather than a vessel that
  --
  Sincerity, humility, perseverance and an insatiable thirst for
  progress are essential for a happy and fruitful life. Above all, one
  --
  of the supramental world. And not only did he announce this
  manifestation but he also embodied in part the supramental
  --
  ourselves for this manifestation. The best thing we can do is to
  study all he has told us, strive to follow his example and prepare
  --
  The first thing the physical consciousness must understand is
  that all the difficulties we meet with in life come from the fact
  --
  universal Nature. And this liberation is indispensable for the
  birth and development of the new race.
  --
  The psychic being knows this with certainty; so, by uniting
  with one's psychic, one can know it. But the first condition is
  --
  So the important thing now is to find one's psychic, unite
  with it and allow it to replace the ego, which will be compelled
  --
  The first thing one learns on the way is that the joy of giving is
  far greater than the joy of taking.
  --
  of immutable peace. Later on, in this self-forgetfulness, one finds
  the Divine, and that is the source of an ever-increasing bliss.
  --
  Sri Aurobindo told me one day that if men knew this and
  were convinced of it, they would all want to do yoga.
  --
  to make the Divine a slave of their ego, if such a thing were
  possible, in order to avoid giving themselves to the Divine.
  --
  In other words, this means:
  (1) To constantly enrich the possibilities of the instrument.
  (2) To ceaselessly perfect the functioning of this instrument.
  (3) To make this instrument increasingly receptive and obedient to the Divine.
  To learn to understand and do more and more things. To
  purify oneself of all that prevents one from being totally surrendered to the Divine. To make one's consciousness more and

0 1951-09-21, #Agenda Vol 01, #unset, #Zen
   this food
   I take

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
  object:0_1954-08-25 - what is this personality? and when will she come?
  author class:The Mother
  --
   (A disciple:) Sweet Mother, what is this Personality and when will It manifest?
   My answer is ready.
   I knew you would ask me this question because it is indeed the most interesting thing in the whole passageso my answer is ready, along with my answer to another question. But first let me read you this one.
   You asked, What is this Personality and when will She come? Here is my answer (Mother reads):
   She has come, bringing with Her a splendor of power and love, an intensity of divine joy heretofore unknown to the Earth. The physical atmosphere has been completely changed by her descent, permeated with new and marvelous possibilities.
  --
   At times, finding the world unready to receive Her, She contemplates withdrawing. But how cruel a loss this would be!
   It is true that at present, her presence is more rhetorical than factual, since so far She has had no chance to manifest. Yet even so, She is a powerful instrument in the Work, for of all the Mothers aspects, She holds the greatest power to transform the body. Indeed, those cells which can vibrate at the touch of the divine Joy, receive it and bear it, are cells reborn, on their way to becoming immortal.
  --
   The world is recreated from minute to minute. If you knew how I mean if you could change your natureyou could recreate a new world this very minute!
   I didnt say She HAD gone. I said She was CONTEMPLATING it at times, now and then.
  --
   She came down because there WAS a possibilitybecause things had reached such a stage that it was her hour to come down. But in truth, She came down because because I thought it was possible for her to succeed.
   Possibilities are still thereonly they have to materialize.
   this is borne out by the fact that her descent took place at a given moment and for two or three weeks the atmospherenot only of the Ashram but of the Earthwas so highly charged with such a power of such an intense divine Bliss creating so marvelous a force that things difficult to do before could be done almost instantly.
   There were repercussions the world over. But I dont believe that a single one of you noticed it you cannot even tell me when it happened, can you?
  --
   I dont know dates. I dont know, I never remember dates. I can only tell you this that it happened before Sri Aurobindo left his body, that he was told about it beforeh and and that he well, he acknowledged the fact.
   But there was a formidable battle with the Inconscient, for when I saw that the level of receptivity was not what it should have been, I blamed the Inconscient and tried to wage the battle there.
   I dont say it was ineffectual, but between the result obtained and the result hoped for, there was a considerable difference. But as I said, you who are all so near, so steeped in this atmosphere who among you noticed any thing?You simply went on with your little lives as usual.
   I think it was in 1946, Mother, because you told us so many things at that time.
   Right.
  --
   But actually, to tell you the truth, I think your lives are so easy that you dont exert yourselves very much! How many among you have truly an INTENSE need to find their psychic beings? To find out truly who they are? To find out what their roles are, why they are here? You just let yourselves drift. You even complain when things arent easy enough! You just take things as they come. And sometimes, should an aspiration arise in you and you encounter some difficulty in yourself, you say, Oh, Mother is there! Shell take care of it for me! And you think about some thing else.
   Mother, previously things were very strict in the Ashram, but not now. Why?
   Yes, I have always said that it changed when we had to take the very little children. How can you envision an ascetic life with little sprouts no bigger than that? Its impossible! But thats the little surprise package the war left on our doorstep. When it was found that Pondicherry was the safest place on earth, naturally people came wheeling in here with all their baby carriages filled and asked us if we could shelter them, so we couldnt very well turn them away, could we?! Thats how it happened, and in no other way But, in the beginning, the first condition for coming here was that you would have no thing more to do with your family! If a man was married, then he had to completely overlook the fact that he had a wife and childrencompletely sever all ties, have no thing further to do with them. And if ever a wife asked to come just because her husb and happened to be here, we told her, You have no business coming here!
  --
   The first condition was: No thing more to do with your family Well, we are a long way from that! But I repeat that it only happened because of the war and not because we stopped seeing the need to cut all family ties; on the contrary, this is an indispensable condition because as long as you hang on to all these cords which bind you to ordinary life, which make you a slave to the ordinary life, how can you possibly belong to the Divine alone? What childishness! It is simply not possible. If you have ever taken the trouble to read over the early ashram rules, you would find that even friendships were considered dangerous and undesirable We made every effort to create an atmosphere in which only ONE thing counted: the Life Divine.
   But as I said, bit by bit things changed. However, this had one advantage: we were too much outside of life. So there were a number of problems which had never arisen but which would have suddenly surged up the moment we wanted a complete manifestation. We took on all these problems a little prematurely, but it gave us the opportunity to solve them. In this way we learned many things and surmounted many difficulties, only it complicated things considerably. And in the present situation, given such a large number of elements who havent even the slightest idea why theyre here (!) well, it demands a far greater effort on the disciples part than before.
   Before, when there were we started with 35 or 36 people but even when it got up to 150, even with 150it was as if they were all nestled in a cocoon in my consciousness: they were so near to me that I could constantly guide ALL their inner or outer movements. Day and night, at each moment, every thing was totally under my control. And naturally, I think they made a great deal of progress at that time: it is a fact that I was CONSTANTLY doing the sadhana2 for them. But then, with this baby boom The sadhana cant be done for little sprouts who are 3 or 4 or 5 years old! Its out of the question. The only thing I can do is wrap them in the Consciousness and try to see that they grow up in the best of all possible conditions. However, the one advantage to all this is that instead of there being such a COMPLETE and PASSIVE dependence on the disciples part, each one has to make his own little effort. Truly, thats excellent.
   I dont know to whom I was mentioning this today (I think it was for a Birthday3 No, I dont know now. It was to someone who told me he was 18 years old. I said that between the ages of 18 and 20, I had attained a constant and conscious union with the Divine Presence and that I had done this ALL ALONE, without ANYONES help, not even books. When a little later I chanced upon Vivekanandas Raja Yoga, it really seemed so wonderful to me that someone could explain some thing to me! And it helped me realize in only a few months what would have otherwise taken years.
   I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, Read the Gita ( this translation of the Gita which really wasnt worth much but it was the only one available at the timein those days I wouldnt have understood any thing in other languages; and besides, the English translations were just as bad and well, Sri Aurobindo hadnt done his yet!). He said, Read the Gita knowing that Krishna is the symbol of the immanent God, the God wi thin. That was all. Read it with THAT knowledgewith the knowledge that Krishna represents the immanent God, the God wi thin you. Well, wi thin a month, the whole thing was done!
   So some of you people have been here since the time you were toddlersevery thing has been explained to you, the whole thing has been served to you on a silver platter (not only with words, but through psychic aid and in every possible way), you have been put on the path of this inner discovery and then you just go on drifting along: When it comes, it will come.If you even spare it that much thought!
   So thats how it is.
   But Im not at all discouraged, I just find it rather laughable. Only there are other far more serious things; for example, when you try to deceive yourselves that is not so pretty. One should not mix up cats and kings. You should call a cat a cat and a king a king and human instinct, human instinctand not speak about things divine when they are utterly human, nor pretend to have supramental experiences when you are living in a blatantly ordinary consciousness.
   If you look at yourselves straight in the face and you see what you are, then if by chance you should resolve to But what really astounds me is that you dont even seem to feel an intense NEED to do this! But how can we know? Because you DO know, you have been told over and over again, it has been drummed into your heads. You KNOW that you have a divine consciousness wi thin you. And yet you can go on sleeping night after night, playing day after day, doing your lessons ad infinitum and still not be not have a BURNING desire and will to come into contact with yourselves!With yourselves, yes, the you just there, inside (motion towards the center of the chest) Really, its beyond me!
   As soon as I found outand no one told me, I found out through an experienceas soon as I found out that there was a discovery to be made wi thin myself, well, it became THE MOST IMPORTANT thing in the world. It took precedence over every thing else!
   And when, as I told you, I chanced upon a book or an individual that could give me just a little clue and tell me, Here. If you do such and such, you will find your pathwell I charged into it like a cyclone and no thing could have stopped me.
   And how many years have you all been here, half-asleep? Naturally, youre happy to think about it now and thenespecially when I speak to you about it or sometimes when you read. But THATthat fire, that will which plows through all barriers, that concentration which can triumph over EVERY thiNG
   Now who was it that asked me what you should do?
  --
   Mother, what was the other thing you wrote?
   I thought someone might ask me, Why doesnt She4 stay for your sake? Since She came here because you called Her, then why doesnt She stay for your sake?
  --
   For Her, this body is but one instrument among so many others in an eternity of ages to come, and for Her its only importance is that attributed to it by the Earth and mankind the extent to which it can be used as a channel to further Her manifestation. If I find myself surrounded by people who are incapable of receiving Her, then for Her, I am quite useless.
   It is very clear. So it is not I who can make Her stay. And I certainly cannot ask Her to stay for egotistical reasons. Moreover, all these Aspects, all these Personalities manifest constantly but they never manifest for personal reason. Not one of them has ever thought of helping my bodybesides, I dont ask them to because that is not their purpose. But it is more than obvious that if the people around me were receptive, She could permanently manifest since they could receive Herand this would help my body enormously because all these vibrations would run through it. But She never gets even a chance to manifestnot a single one. She only meets people who dont even feel Her when Shes there! They dont even notice Her, theyre not even aware of her presence. So how can She manifest in these conditions? Im not going to ask Her, Please come and change my body. We dont have that kind of relationship! Furthermore, the body itself wouldnt agree. It never thinks of itself, it never pays attention to itself, and besides, it is only through the work that it can be transformed.
   Yes, certainly had there been any receptivity when She came down and had She been able to manifest with the power with which She came But I can tell you one thing: even before Her coming, when, with Sri Aurobindo, I had begun going down (for the Yoga) from the mental plane to the vital plane, when we brought our yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time I didnt seem very old, I looked less than forty, but I was forty anyway), after no more than a month of this yoga, I looked exactly like an 18 year old! And someone who knew me and had stayed with me in Japan5 came here, and when he saw me, he could scarcely believe his eyes! He said, But my god, is it you? I said, Of course!
   Only when we went down from the vital plane into the physical plane, all this went awaybecause on the physical plane, the work is much harder and we had so much to do, so many things to change.
   But if a force like Hers could manifest and be received here, it would have INESTIMABLE results!
   Well, I am only telling you all this because I thought someone might ask me about it, but otherwise I dont have that kind of relationship with Her. You see, if you consider this body, this poor body, it is very innocent: it in no way tries to draw attention to itself nor to attract forces nor to do any thing at all except its workas best it can. And thats how it stands: its importance is proportionate to its usefulness and to the significance the world attri butes to itsince its action is for the world.
   But in and of itself, it is only one body among countless others. Thats all.

0 1955-03-26, #Agenda Vol 01, #unset, #Zen
   Mother, without Mahakalis grace, I shall never be able to get out of this mechanical round, to shatter these old formations, ever the same, which keep coming back. Mother, I beg of you, help. me to BREAK this shell in which I am suffocating. Deliver me from myself, deliver me in spite of myself. Alone, I am helpless; sometimes I cannot even call you! May your force come and burn all my impurities, shatter my resistances.
   Signed: Bernard2

0 1955-04-04, #Agenda Vol 01, #unset, #Zen
   I am not so absurdly pretentious as to blame the divine, nor yourself and I remain quite convinced that all this is my own fault. Undoubtedly I have not known how to surrender totally in some part of myself, or I do not aspire enough or know how to open myself as needed. Also, I should rely entirely upon the divine to take care of my progress and not be concerned about the absence of experiences. I have therefore asked myself why I am so far away from the true attitude, the genuine opening, and I see two main reasons: on the one hand, the difficulties inherent in my own nature, and on the other, the outer conditions of this sadhana. These conditions do not seem to be conducive to helping me overcome the difficulties in my own nature.
   I feel that I am turning in circles and taking one step backward for each one forward. Furthermore, instead of helping me draw nearer to the divine consciousness, my work in the Ashram (the very fact of working for to change work, even if I felt like it, would not change the overall situation), diverts me from this divine consciousness, or at least keeps me in a superficial consciousness from which I am unable to unglue myself as long as I am busy writing letters, doing translations, corrections or classes.1 I know its my own fault, that I should know how to be detached from my work and do it by relying upon a deeper consciousness, but what can be done? Unless I receive the grace, I cannot remember the essential thing as long as the outer part of my being is active.
   When I am not immediately engrossed in work, I have to confront a thousand little temptations and daily difficulties that come from my contact with other beings and a life that does indeed 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 every thing 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!
  --
   I am not now going to renounce Sri Aurobindos Yoga, Mother, for my whole life is based upon it, but I believe I should employ other meanswhich is why I am writing you this letter.
   By continuing this daily little ant-like struggle and by having to confront the same 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.
   Mother, this is not a vital desire seeking to divert me from the sadhana, for my life has no other meaning than to seek the divine, but it seems to be the only solution that could bring about some progress and get me out of this lukewarm slump in which I have been living day after day. I cannot be satisfied living merely one hour a day, when I see you.
   I know that you do not like to write, Mother, but couldnt you say in a few words if you approve of my project or what I should do? In spite of all my rebellions and discouragements and resistances, I am your child. O Mother, help me!
  --
   No doubt it would be better to go to Almora for a whilenot for too long, I hope, for it is needless to say how much the work will be disrupted by this departure
   (Another handwritten version)
  --
   You may go to Almora if you think it will help you break this shell of the outer consciousness, so obstinately impenetrable.
   Perhaps being far away from the Ashram for a while will help you feel the special atmosphere that exists here and that cannot be found anywhere else to the same extent.
   In any event, my blessings will always be with you to help you find, at long last, this inner Presence which alone gives joy and stability.
   Signed: Mother

0 1955-06-09, #Agenda Vol 01, #unset, #Zen
   If only I could see a distinct error blocking my path which I could clearly attack But I feel that I am not responsible, that it is not my personal fault if I remain without aspiration, stagnating. I feel like a battlefield of contending forces that are beyond me and against which I can do NO thiNG. Oh Mother, it is not an excuse for a lack of will, or at least I dont think so I profoundly feel like a helpless toy, totally helpless.
   If the divine force, if your grace, does not intervene to shatter this obscure resistance that is drawing me downwards in spite of myself, I dont know what will become of me Mother, I am not blackmailing you, I am only expressing my helplessness, my anguish.
   During the day, I live more or less calmly in my little morass, but as evening and the moment to meet you draw near, then the forces pinning me to the ground begin raging beneath your pressure, and I feel at times an unbearable tearing that burns and constricts in my throat like tears that cannot be shed. Afterwards, Truth regains possession of me but the following day it all begins again.
   Mother, it is an impossible, absurd, unlivable life. I feel as though I have no hand in this cruel little game. Oh Mother, why doesnt your grace trust that deep part in me which knows so well that you are the Truth? Deliver me from these evil forces since, profoundly, it is you and you alone I want. Give me the aspiration and strength I do not have. If you do not do this Yoga for me, I feel I shall never have the strength to go on.
   There is some thing that must be SHATTERED: can it not be done once and for all without lingering on indefinitely? Mother, I am your child.
  --
   Mother, this letter is a prayer.
   ***
  --
   Your case is not unique; there are others (and among the best and the most faithful) who are likewise a veritable battlefield for the forces opposing the advent of the truth. They feel powerless in this battle, sorrowful witnesses, victims without the strength to fight, for this is taking place in that part of the physical consciousness where the supramental forces are not yet fully active, although I am confident they soon will be. Meanwhile, the only remedy is to endure, to go through this suffering and to await patiently the hour of liberation.
   While reading your prayer, I too prayed that it be heard.

0 1955-09-03, #Agenda Vol 01, #unset, #Zen
   Mother, it seems that for weeks I have been knocking against myself at every turn, as though I were in a prison, and I cannot get out of it. Mother, I need your Space, your Light, to get out of this walled-in night that is suffocating me.
   No matter where I concentrate, in my heart, above my head, between my eyes, I bang everywhere into an unyielding wall; I no longer know which way to turn, what I must do, say, pray in order to be freed from all this at last. Mother, I know that I am not making all the effort I should, but help me to make this effort, I implore your grace. I need so much to find at last this solid rock upon which to lean, this space of light where finally I may seek refuge. Mother, open the psychic being in me, open me to your sole Light which I need so much. Without your grace, I can only turn in circles, hopelessly. O Mother, may I live in you.
   Your child,

0 1955-09-15, #Agenda Vol 01, #unset, #Zen
   Mother suddenly every thing seems to have crystallizedall the little revolts, the little tensions, the ill will and petty vital demandsforming a single block of open, determined resistance. I have become conscious that from the beginning of my sadhana, the mind has led the gamewith the psychic behind and has held me in leash, helped muzzle all contrary movements, but at no time, or only rarely, has the vital submitted or opened to the higher influence. The rare times when the vital participated, I felt a great progress. But now, I find myself in front of this solid mass that says No and is not at all convinced of what the mind has been imposing upon it for almost two years now.
   Mother, I am sufficiently awakened not to rebel against your Light and to understand that the vital is but one part of my being, but I have come to the conclusion that the only way of convincing this vital is not to force or stifle it, but to let it go through its own experience so it may understand by itself that it cannot be satisfied in this way. I feel the need to leave the Ashram for a while to see how I can get along away from here and to realize, no doubt, that one can really brea the only here.
   I have friends in Bangalore whom I would like to join for two or three weeks, perhaps more, perhaps less, however long it may take to confront this vital with its own freedom. I need a vital activity, to move, to sail, for example, to have friends etc. The need I am feeling is exactly that which I sought to satisfy in the past through my long boat journeys along the coast of Brittany. It is a kind of thirst for space and movement.
   Otherwise, Mother, there is this block before me that is obscuring all the rest and taking away my taste for every thing. I would like to leave, Mother, but not in revolt; may it be an experience to go through that receives your approval. I would not like to be cut off from you by your displeasure or your condemnation, for this would seem to me terrible and leave me no other recourse but to plunge into the worst excesses in order to forget.
   Mother, I would like you to forgive me, to understand me and, above all, not to deprive me of your Love. I would like you to tell me if I may leave for a few weeks and how you feel about it. It seems to me that I am profoundly your child, in spite of all this??
   Signed: Bernard

0 1956-02-29 - First Supramental Manifestation - The Golden Hammer, #Agenda Vol 01, #unset, #Zen
   this evening the Divine Presence, concrete and material, was there present amongst you. I had a form of living gold, bigger than the universe, and I was facing a huge and massive golden door which separated the world from the Divine.
   As I looked at the door, I knew and willed, in a single movement of consciousness, that THE TIME HAS COME, and lifting with both hands a mighty golden hammer I struck one blow, one single blow1 on the door and the door was shattered to pieces.

0 1956-03-19, #Agenda Vol 01, #unset, #Zen
   Note written by Mother in French. At this period, Mother's back was already bent. this straightening of her back seems to be the first physiological effect of the 'Supramental Manifestation' of February 29, which is perhaps the reason why Mother noted down the experience under the name 'Agenda of the Supramental Action on Earth.' It was the first time Mother gave a title to what would become this fabulous document of 13 volumes. The experience took place during a 'translation class' when, twice a week, Mother would translate the works of Sri Aurobindo into French before a group of disciples.
   AGENDA OF THE SUPRAMENTAL ACTION ON EARTH

0 1956-03-21, #Agenda Vol 01, #unset, #Zen
   We know this truth, and we are working for it so that it may reign upon earth.
   ***

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

0 1956-04-20, #Agenda Vol 01, #unset, #Zen
   The difficulties of the past weeks have taught me that as soon as one strays from the true consciousness, in however trifling a way, any thing may happen, any excess, any aberration, any imbalance and I have felt very dangerous things prowling about me. Mother, you told me in regard to Patrick1 that the law of the manifestation was a law of freedom, even the freedom to choose wrongly. this evening, it has been my very deep perception that this freedom is virtually always a freedom to choose wrongly. I harbor a great fear of losing the true consciousness once again. I have become aware of how fragile every thing in me is and that very little would be enough to carry me away.
   Therefore, Sweet Mother, I come to ask a great grace of you, from the depths of my heart: take my freedom into your hands. Prevent me from falling back, far away from you. I place this freedom in your hands. Keep me safe, Mother, protect me. Grant me the grace of watching over me and of taking me in your hands completely, like a child whose steps are unsure. I no longer want this Freedom. It is you I want, the Truth of my being. Mother, as a grace, I implore you to free me from my freedom to choose wrongly.
   I am your child and I love you.

0 1956-04-23, #Agenda Vol 01, #unset, #Zen
   And the things that were promised shall be fulfilled.
   and rewrites it as follows in her own hand:
  --
   The things that were promised are fulfilled.1
   Original English.

0 1956-05-02, #Agenda Vol 01, #unset, #Zen
   Sweet Mother, you said, The Supramental has come down on earth. What does this mean, exactly? You also said, The things that were promised are fulfilled. What are these things?
   Oh, really! How ignorant! It has been promised for such a very long time, it has been said for such a very long timenot only here in the Ashram, but ever since the beginning of the earth. There have been all kinds of predictions, by all kinds of prophets. It has been said, There will be a new heaven and a new earth, a new race shall be born, the world shall be transformed Prophets have spoken of this in every tradition.
   You said, They are fulfilled.
  --
   When the mind came down upon earth, some thing like a million years went by between the manifestation of the mind in the earth atmosphere and the appearance of the first man. But it will go faster this time because man is waiting for some thing, he has a vague idea: he is awaiting in some way or another the advent of the superman. Whereas the apes were certainly not awaiting the birth of man, they never thought of it for the excellent reason that they probably dont think very much! But man has thought about it and is waiting, so it will go faster. But faster probably still means thousands of years. We shall speak of this again in a few thousand years!
   (silence)
  --
   But for this only like can know like. Only the Supramental Consciousness in an individual can perceive the Supramental acting in the earth atmosphere. Those who, for whatever reason, have developed this perception can see it. But those who are not even remotely conscious of their inner beings, who would be quite at a loss to say what their souls look like, are certainly not ready to perceive the difference in the earth atmosphere. They still have quite a way to go for that. Because, for those whose consciousness is more or less exclusively centered in the outer beingmental, vital and physical things need to have an absurd or unexpected appearance to be noticeable. And then they call it a miracle.
   But we do not call a miracle the constant miracle of the forces that intervene to change circumstances and human natures and which have very far-reaching consequences, for we see only the appearance, and this appearance seems quite natural. But in truth, if you were to reflect upon the least thing that happens, you would be forced to acknowledge that it is miraculous.
   It is simply because you do not reflect upon it and assume things to be as they are, what they are, unquestioningly; otherwise you would have quite a number of opportunities everyday to say to yourself, But look! That is absolutely amazing! How did it happen?
   Quite simply, the habit of a purely superficial way of seeing.
   Sweet Mother, what should be our attitude towards this New Consciousness?
   That depends upon what you want to do with it.
  --
   Will we benefit collectively or individually from this new manifestation?
   Why are you asking this question?
   Because a lot of people have come here, and they are asking, How are we going to benefit from it?
  --
   I knew some people who came here a long time ago, some thing like (Oh, I dont recall anymore, but quite a long time ago!), certainly more than twenty years ago; the first time someone died in the Ashram, they expressed a considerable dissatisfaction: But I came here because I thought this yoga would make me immortal! If you can still die, then why did I come here?
   Well, its the same thing. People take the train to come herethere were about a hundred and fifty more people than usual1simply because they want to benefit. But this may be exactly why they have not benefited from it! Because this [the supramental consciousness] has not come to make people benefit in any way whatsoever!
   They ask if their inner difficulties will be easier to overcome.
   I would repeat the same thing. What reason and what right have they to ask that things be easier? What have they done on their side? Why should it be easier? To satisfy peoples laziness and slothor what?
   Because when some thing new comes, we always have the idea of benefiting from it.
   No! Not only in the case of some thing new: in every case, there is always this idea of benefiting. However, that is the best way to get no thing.
   Who are you trying to fool? The Divine? That is hardly possible.
  --
   The number of disciples is increasing now day by day. What does this indicate?
   But inevitablyit will increase more and more! Which is why I cannot do what I used to do when there were one hundred and fifty people in the Ashram. If they had just a little bit of common sense, they would understand that I cannot have the same relationship with people now (just imagine, 1,800 people these last days!), so I cannot have the same relationship with 1,845 people (exactly, I believe) as with thirty or even a hundred. That seems an easy enough logic to understand.
   But they want every thing to remain as it was and, as you say, to be the first to benefit.
  --
   Look. If all of you who have heard of this, not once but perhaps hundreds of times, who have spoken of it yourselves, thought about it, hoped for it, wanted it (there are some people who have come here only for this, to receive the Supramental Force and to be transformed into supermen, this has been their goal) then how is it that you were ALL such strangers to this Force that when it came, you did not even feel it?!
   Can you solve that problem for me? If you find the solution to this problem, you will have the solution to the difficulty.
   I am not speaking of people from outside who have never thought about it, who have never felt concerned and who do not even know that there may be some thing like the Supermind to receive, in fact. I am speaking of people who have built their lives upon this aspiration (and I dont doubt their sincerity for a minute), who have workedsome of them for thirty years, some for thirty-five, others somewhat lessall the while saying, When the supermind comes When the supermind comes That was their refrain: When the supermind comes Consequently, they were really in the best possible frame of mind, one could not have dreamt of a better predisposition. How is it, then, that their inner preparation was so lets just say incomplete, that they did not feel the Vibration immediately, as soon as it came, through a shock of identity?
   Individually, each ones goal was to make himself ready, to enter into a more or less intimate individual relationship with this Force, so as to help the process; or else, if he could not help, at least be ready to recognize and be open to the Force when it would manifest. Then instead of being an alien element in a world in which your OWN inner capacity remains unmanifest, you suddenly become THAT, you enter directly, fully, into the very atmosphere: the Force is there, all around you, permeating you.
   If you had had a little inner contact, you would have recognized it immediately, dont you think so?
   Well, in any event, that was the case for those who had a little inner contact; they recognized it, they felt it, and they said, Ah, there it is! It has come! But how is it that so many hundreds of peoplenot to mention the handful of those who really wanted only that, thought only of that, had staked their whole lives on thathow is it that they felt no thing? What can this mean?
   It is well known that only like knows like. It is an obvious fact.
   There was indeed a possibility to enter into contact with the thing individually this was even what Sri Aurobindo had described as being the necessary procedure: a certain number of people would enter into contact with this Force through their inner effort and their aspiration. We had called it the ascent towards the Supermind. And IF and when they had touched the Supermind through an inner ascent (that is, by freeing themselves from the material consciousness), they should have recognized it SPONTANEOUSLY as soon as it came. But a preliminary contact was indispensableif you have never touched it, how can you recognize it?
   Thats how the universal movement works (I read this to you a few days ago): through their inner effort and inner progress, certain individuals, who are the pioneers, the forerunners, enter into communication with the new Force which is to manifest, and they receive it in themselves. And because a number of calls like this surge forth, the thing becomes possible, and the era, the time, the moment for the manifestation comes. this is how it happened and the Manifestation took place.
   But then, all those who were ready should have recognized it.
   I hasten to tell you that some did recognize it, but they were so few But as for those who ask these questions, who even took the trouble to come here, who took the train to gulp this down as you gulp down a soft drink, how can they possibly feel any thing whatsoever if they have not prepared themselves at all? Yet they are already speaking of profiting: We want to benefit from it
   After all, if they have even a tiny bit of sincerity (not too much, its tiring!), a tiny bit of sincerity, it is quite possible (I am joking), it is quite possible that they might get a few good kicks to make them go faster! It is possible. In fact, I think thats what will happen.
   But really, this attitude this rather overly commercial attitude, is usually not very profitable. If you have difficulties and you sincerely aspire, it is likely that the difficulties will diminish. Let us hope so.
   (Turning to the disciple) So you may tell them this: be sincere and you will be helped.
   Mother, very recently a text has been circulating which says, What has just now happened, with this Victory, is not a descent but a manifestation. And it is no longer merely an individual event: the Supermind has sprung forth into the universal play.
   Yes, yes, yes! I indeed said all that. I acknowledge it. And so?
  --
   But I have just explained the whole thing to you! (Mother laughs) Its incredible!
   What I call a descent is this: first of all, the consciousness climbs in ascent, then you catch the thing up above and redescend with it. this is an INDIVIDUAL event.
   When this individual event has taken place sufficiently to allow a more general possibility to emerge, it is no longer a descent but a manifestation.
   What I call a descent is the individual movement in an individual consciousness. But when a new world is manifesting in an old worldas when similarly the mind spread over the earth I call it a manifestation.
  --
   What I call a descent takes place in the individual consciousness. In the same way, we speak of ascent (there is no ascent really, there is no high or low, no direction: its all a manner of speaking)we speak of ascent when we feel ourselves rising up towards some thing, and we call it a descent when, after having caught this thing, we bring it down into ourselves.
   But when the doors are opened and the flood pours in, it can no longer be called a descent: it is a Force that spreads everywhere. Understood? Ah!

0 1956-09-12, #Agenda Vol 01, #unset, #Zen
   this text was noted down by a disciple from memory. On the original manuscript submitted for her approval, Mother wrote, ' this account is quite correct,' and She signed the text. Words added or corrected by Mother are in italics.
   (During the Wednesday class)
  --
   I saw (how shall I put it?) the successive preparations which took place, in certain anterior beings, in order to achieve this.
   It felt as if I had several heads.
   The experience of February 29 was of a general nature; but this one was intended for me.
   An experience I had never had.
  --
   I had had a somewhat similar experience at the time of the union of the supreme creative principle with the physical consciousness. But that was a subtle experience, while this was materialin the body.
   I did not have the experience, I did not look at it: I WAS it.

0 1956-09-14, #Agenda Vol 01, #unset, #Zen
   Scarcely has a moment gone by since I left that I have not thought of you, but I wanted to wait for things to be clear and settled in me before writing, for you obviously have other things to do than listen to platonic declarations.
   My friends keep telling me that I am not ready and that, like R,1 whom they knew, I should go and spend some time in society. They say that my idea of going to the Himalayas is absurd, and they advise me to return to Brazil for a few years to stay with W W is an elderly American millionaire the only good rich man I knowwho wanted to make me an heir, as it were, to his financial affairs and who treats me rather like a son. He was quite disappointed when I came back to India. My friends tell me that if I have to go through a period in the outside world, the best way to do it is to remain near someone who is fond of me, while at the same time ensuring a material independence for the future.
   These questions of money do not interest me. In fact, no thing interests me except this some thing I feel wi thin me. The only question for me is to know whether I am truly ready for the Yoga, or if my failings are not the sign of some immaturity. Mother, you alone can tell me what is right.
   I feel a bit lost, cut off from you. The idea of going to the Himalayas is absurd and I am abandoning it. My friends tell me that I may remain with them as long as I wish, but this is hardly a solution; I dont even feel like writing a book any longerno thing seems to appeal to me except the trees in this garden and the music that fills a large part of my days. There is no solution other than the Ashram or Brazil. You alone can tell me what to do.
   I KNOW that ultimately my place is near you, but is that my place at present, after all these failings? Spontaneously, it is you I want, you alone who represent the light and all that is real in this world; I can love no one but you nor be interested in any thing but this thing wi thin me, but will it not all begin again once I have returned to the Ashram? You alone know the stage I am at, what is good for me, what is possible.
   Sweet Mother, may I still ask for your Love, your help? For without your help, no thing is possible, and without your love, no thing has any meaning.
  --
   But perhaps you have felt this way because you had left your work in the Ashram for an entirely personal, that is, necessarily egoistical reason, and egoism always isolates one from the great current of universal forces. That is why, too, you no longer clearly perceive my love and my help which nevertheless are always with you.
   You asked me what I see and whether your difficulties will not reappear upon your return to the Ashram. It may well be. If you return as you still are at present, it may be that after a very short period it will all begin again. That is why I am going to propose some thing to you but to accept it you will have to be heroic and very determined in your consecration to my work.
   this possibility appeared to me while reading what you wrote about your sojourn in Brazil with W, the only good rich man you have known. Here is my proposal, which I express to you quite plainly, spontaneously, as it presented itself to me.
   Just now, the work is being delayed, curtailed, limited, almost endangered for want of money.
  --
   Go to Brazil, to this good rich man, make him understand the importance of our work, the extent to which his fortune would be used to the utmost for the good of all and for the earths salvation were he to put it, even partially, at the disposal of our action. Win this victory over the power of money, and by so doing you will be freed from all your personal difficulties. Then you can return here with no apprehension, and you will be ready for the transformation.
   Reflect upon this, take your time, tell me very frankly how you feel about it and whether it appears to you, as it does to me, to be a door opening onto a path that will bring you back, free and strong at last to me.
   All my affection is with you, and my blessings never leave you.

0 1956-10-07, #Agenda Vol 01, #unset, #Zen
   And what is the Ashram? (I dont even mean in terms of the Universeon Earth only.) A speck. And why should this speck receive exceptional treatment? Perhaps if people here had realized the supermind. But are they so exceptional as to expect exceptional treatment?
   As Sri Aurobindo says, people see God as a magnified man: he is the Demiurge, Jehovahwhat I call the Lord of Falsehood.
  --
   But the divine vision is global. The people in the Ashram do not want this strike but what about the others? They are ignorant, mean, full of ill will, etc., but in their own way they are following a path, and why should they be deprived of the Grace? By the fact that their action is against the Ashram? It is certainly a Grace.
   I said that I had not even thought of intervening. When things threatened to turn bad, I simply applied a force so that it wouldnt become too serious.
   Complete surrender It is not a matter of giving what is small to some thing greater nor of losing ones will in the divine will; it is a matter of ANNULLING ones will in some thing that is of another nature.
   What comes to replace this human will?
   A consciousness and a vision. And one is filled with joy and
   I used to be different (although I was said to be non-interfering); I acted, if at all, to defend myself But I understood very quickly that even this was a reaction of ignorance and that things would be set right automatically if one remained in the true consciousness.
   A consciousness that sees and makes you see.
   Which is why things go amiss when people try to force me to act: I am outside of myself, so to speak. As soon as I come back here, with no one around, then I see.
   I have called for a greater package of Grace and asked that the truth of things prevail. We shall see what happens.
   Mother is referring to a strike by the salaried workers of the Ashram, one of the numerous internal and external difficulties constantly assailing Her.

0 1956-10-08, #Agenda Vol 01, #unset, #Zen
   Then I wondered when and how I am at the height of myself. And this is what I saw:
   Two things which were parallel and concomitant that is, they are always together:
   Oneidentity with the Origin, which imparts an absolute serenity and perfect detachment to the action.
  --
   And the moment I perceived this, I saw that my third attitude in action, which is the will for progress for the whole earth as well as for each particular individual, was not the height of my being.
   ***
  --
   I have gone far beyond what I wrote this morning.
   What if the human is too heavy, too narrow, too obscure to follow you?
  --
   I wanted to take this little rose (Tenderness for the Divine), for I consider it to be the manifestation nearest to divine Love. Its disinterested, spontaneous, intimate.
   this is what I wanted to take with me to my super-heaven, as the most precious thing in the human heart.
   ***

0 1956-10-28, #Agenda Vol 01, #unset, #Zen
   I am facing the same difficulties as before my departure to Hyderabad, and I have made the same mistakes. The main reason for this state is that, on the one hand, words and ideas seem to have lost all power over me, and on the other, the vital elan which led me thus far is dead. So upon what shall my faith rest? I still have some faith, of course, but it has become totally ABSTRACT. The vital does not cooperate, so I feel all withered, suspended in a void, no thing seems to give me direction anymore. There is no rebelliousness in me, but rather a void.
   In this state, I am ceaselessly thinking of my forest in Guiana or of my travels through Africa and the ardor that filled me with life in those days. I seem to need to have my goal before me and to walk towards it. Outer difficulties also seem to help me resolve my inner problems: there is a kind of need in me for the elements the sea, the forest, the desert for a milieu with which I can wrestle and through which I can grow. Here, I seem to lack a dynamic point of leverage. Here, in the everyday routine, every thing seems to be falling apart in me. Should I not return to my forest in Guiana?
   Mother, I implore you, in the name of whatever led me to you in the first place, give me the strength to do WHAT HAS TO BE DONE. You who see and who can, decide for me. You are my Mother. Whatever my shortcomings, my difficulties, I feel I am so deeply your child.

0 1956-12-12, #Agenda Vol 01, #unset, #Zen
   I have wanted to remain near you, and I love you, but there is some thing in me that does not accept an Ashram ending. There is a need in me to DO, to act. But what? What? Have I some thing to do in this life?
   For years I have dreamed of going to Chinese Turkestan. Should I head in that direction? Or towards Africa?
   I dont see a thing, no thing. Oh Mother, I turn towards you in this void that is stifling me. Hear my prayer. Tell me what I must do. Give me a sign. Mother, you are my sole recourse, for who else would show me the path to be taken, who else but you would love me? Or is my fate to go off into the night?
   Forgive me, Mother, for loving you so poorly, for giving myself so badly. Mother, you are my only hope, all the rest in me is utter despair.

0 1956-12-26, #Agenda Vol 01, #unset, #Zen
   I feel that this Truth of my being, this self most intensely felt, is independent from any form or institution. As far back as I can reach in my consciousness, this thing has been there; it was what drove me at an early age to liberate myself from my family, my religion, my country, a profession, marriage or society in general. I feel this thing to be a kind of absolute freedom, and I have been feeling wi thin me this same profound drive for more than a year. Is this need for freedom wrong? And yet is it not because of this that the best in me has blossomed?
   this is actually what is happening in me: I never really accepted the W solution, and the solution of Somalil and doesnt appeal to me. But I feel drawn by the idea of Turkestan, as I already told you, and this is why:
   Ten years ago, I had two intuitions the first of which, to my great astonishment, was realized. It was that I had some thing important to do in South America and though I never could have foreseen such a voyage, I went there. The second was that I had some thing to do in Turkestan.
   Mother, this is the problem around which I have desperately been turning in circles. What is the truth of my destiny? Is it that which is urging me so strongly to leave, or that which is struggling against my freedom? For ultimately, sincerely, what I want is to fulfill my lifes truth. If I have ever had a will, then it is: LET BE WHAT MUST BE. Mother, how can one truly know? Is this drive, this very old and very CLEAR urge in me, false??
   Your child,

0 1957-01-18, #Agenda Vol 01, #unset, #Zen
   The conflict that is tearing me apart is between this shadowy part of a past that does not want to die, and the new light. I wonder if, rather than escaping to some desert, it would not be wiser to resolve this conflict by objectify it, by writing this book I spoke to you about.
   But I would like to know whether it is really useful for me to write this book, or whether it is not just some inferior task, a makeshift.
   You told me one day that I could be useful to you. Then, by chance, I came across this passage from Sri Aurobindo the other day: Everyone has in him some thing divine, some thing his own, a chance of perfection and strength in however small a sphere which God offers him to take or refuse.
   Could you tell me, as a favor, what this particular thing is in me which may be useful to you and serve you? If I could only know what my real work is in this world All the conflicting impulses in me stem from my being like an unemployed force, like a being whose place has not yet been determined.
   What do you see in me, Mother? Is it through writing that I shall achieve what is to be achievedor does all this still belong to a nether world? But if so, then of what use am I? If I were good at some thing, it would give me some air to breathe.
   Your child,

0 1957-04-09, #Agenda Vol 01, #unset, #Zen
   For I SEE that, were I to give in now, I would be done forthere would be no alternative but to live out the rest of my days in the Ashram. But every thing in me rebels at this idea. The idea of winding up as General Secretary of the Ashram, like Pavitra, makes my skin crawl. It is absurd, and I apologize for speaking this way, Mother, for I admire Pavitra but I cant help it, I cant do it, I do not want to end up like that.
   For more than a year now, I have been hypnotized by the idea that if I give in, I will be condemned to remain here. Once more, forgive me for speaking so absurdly, for of course I know it is not a condemnation; and yet a part of me feels that it would be.
  --
   P.S. And yet, even if I leave, I know that I shall have to come back here Every thing is a paradox, and I CANNOT get out of this paradox.
   ***
  --
   In your ignorance, you created a phantom of your destiny, and then, out of this non-existent ghost, you made a hobgoblin around which all the resistances of your outer nature have crystallized.
   It is a double ignorance:
  --
   each ones destiny is inevitably fulfilled, but the nearer one is to the Divine, the more does this destiny assume its divine qualities.
   I am saying all this so that you do not hypnotize yourself further with some imaginary and groundless possibility.
   I am with you always.

0 1957-07-03, #Agenda Vol 01, #unset, #Zen
   this vision took place early in the night and woke me up with a rather unpleasant feeling. Then I fell back to sleep and forgot about it; but a little while ago, when I was thinking of the question put to me, it returned. It returned with a great intensity and so imperatively that now, just as I wanted to tell you what kind of collectivity we wish to realize according to the ideal described by Sri Aurobindo in the last chapter of The Life Divinea gnostic, supramental collectivity, the only kind that can do Sri Aurobindos integral yoga and be realized physically in a progressive collective body becoming more and more divine the recollection of this vision became so imperative that I couldnt speak.
   Its symbolism was very clear, though of quite a familiar nature, as it were, and because of its very familiarity, unmistakable in its realism Were I to tell you all the details, you would probably not even be able to follow: it was rather intricate. It was a kind of (how can I express it?)an immense hotel where all the terrestrial possibilities were lodged in different apartments. And it was all in a constant state of transformation: parts or entire wings of the building were suddenly torn down and rebuilt while people were still living in them, such that if you went off somewhere wi thin the immense hotel itself, you ran the risk of no longer finding your room when you wanted to return to it, for it might have been torn down and was being rebuilt according to another plan! It was orderly, it was organized yet there was this fantastic chaos which I mentioned. And all this was a symbola symbol that certainly applies to what Sri Aurobindo has written here1 regarding the necessity for the transformation of the body, the type of transformation that has to take place for life to become a divine life.
   It went some thing like this: somewhere, in the center of this enormous edifice, there was a room reservedas it seemed in the story for a mother and her daughter. The mother was a lady, an elderly lady, a very influential matron who had a great deal of authority and her own views concerning the entire organization. Her daughter seemed to have a power of movement and activity enabling her to be everywhere at once while at the same time remaining in her room, which was well, a bit more than a roomit was a kind of apartment which, above all, had the characteristic of being very central. But she was constantly arguing with her mother. The mother wanted to keep things just as they were, with their usual rhythm, which precisely meant the habit of tearing down one thing to rebuild another, then again tearing down that to build still another, thus giving the building an appearance of frightful confusion. But the daughter did not like this, and she had another plan. Most of all, she wanted to bring some thing completely new into the organization: a kind of super-organization that would render all this confusion unnecessary. Finally, as it was impossible for them to reach an understanding, the daughter left the room to go on a kind of general inspection She went out, looked every thing over, and then wanted to return to her room to decide upon some final measures. But this is where some thing rather peculiar began happening.
   She clearly remembered where her room was, but each time she set out to go there, either the staircase disappeared or things were so changed that she could no longer find her way! So she went here and there, up and down, searched, went in and out but it was impossible to find the way to her room! Since all of this assumed a physical appearanceas I said, a very familiar and very common appearance, as is always the case in these symbolic visions there was somewhere (how shall I put it?) the hotels administrative office and a woman who seemed to be the manager, who had all the keys and who knew where everyone was staying. So the daughter went to this person and asked her, Could you show me the way to my room?But of course! Easily! Everyone around the manager looked at her as if to say, How can you say that? However, she got up, and with authority asked for a key the key to the daughters roomsaying, I shall take you there. And off she went along all kinds of paths, but all so complicated, so bizarre! The daughter was following along behind her very attentively, you see, so as not to lose sight of her. But just as they should have come to the place where the daughters room was supposed to be, suddenly the manageress (let us call her the manageress), both the manageress and her key vanished! And the sense of this vanishing was so acute that at the same time, every thing vanished!
   So to help you understand this enigma, let me tell you that the mother is physical Nature as she is, and the daughter is the new creation. The manageress is the worlds organizing mental consciousness as Nature has developed it thus far, that is, the most advanced organizing sense to have manifested in the present state of material Nature. this is the key to the vision.
   Naturally, when I awoke, I immediately knew what could resolve this problem which appeared so absolutely insoluble. The vanishing of the manageress and her key was an obvious sign that she was altogether incapable of leading what could be called the creative consciousness of the new world to its true place.
   I knew this, but I did not have a vision of the solution, which means it has yet to manifest; this thing had not yet manifested in the building, this fantastic construction, although it is the very mode of consciousness which could transform this incoherent creation into some thing real, truly conceived, willed and materialized, with a center in its proper place, a recognized place, and with a REAL effective power.
   (silence)
   The symbolism is quite clear in that all the possibilities are there, all the activities are there, but in disorder and confusion. They are neither coordinated nor centralized nor unified around the central and unique truth and consciousness and will. So this brings us back precisely to this question of a collective yoga and of a collectivity capable of realizing it. What should this collectivity be?
   It is certainly not an arbitrary construction of the type built by men, where every thing is put pell-mell, without any order, without reality, and which is held together by only illusory ties. Here, these ties were symbolized by the hotels walls, while actually in ordinary human constructions (if we take a religious community, for example), they are symbolized by the building of a monastery, an identity of clo thing, an identity of activities, an identity even of movementor to put it more precisely: everyone wears the same uniform, everyone gets up at the same time, everyone eats the same thing, everyone says his prayers together, etc.; there is an overall identity. But naturally, on the inside there remains the chaos of many disparate consciousnesses, each one following its own mode, for this kind of group identification, which extends right up to an identity of beliefs and dogma, is absolutely illusory.
   Yet it is one of the most common types of human collectivityto group together, band together, unite around a common ideal, a common action, a common realization but in an absolutely artificial way. In contrast to this, Sri Aurobindo tells us that a true communitywhat he terms a gnostic or supramental communitycan be based only upon the INNER REALIZATION of each one of its members, each realizing his real, concrete oneness and identity with all the other members of the community; that is, each one should not feel himself a member connected to all the others in an arbitrary way, but that all are one wi thin himself. For each one, the others should be as much himself as his own bodynot in a mental and artificial way, but through a fact of consciousness, by an inner realization.
   (silence)
   this means that before hoping to realize such a gnostic collectivity, each one must first of all become (or at least start to become) a gnostic being. It is obvious that the individual work must take the lead and the collective work follow; but the fact remains that spontaneously, without any arbitrary intervention of will the individual progress IS restrained or CHECKED, as It were, by the collective state. Between the collectivity and the individual, there exists an interdependence from which one cannot be totally free, even if one tries. And even he who might try, in his yoga, to free himself totally from the human and terrestrial state of consciousness, would be at least subconsciously bound by the state of the whole, which impedes and PULLS BACKWARDS. One can attempt to go much faster, one can attempt to let all the weight of attachments and responsibilities fall off, but in spite of every thing, the realization of even the most advanced or the leader in the march of evolution is dependent upon the realization of the whole, dependent upon the state in which the terrestrial collectivity happens to be. And this PULLS backwards to such an extent that sometimes one has to wait centuries for the earth to be ready before being able to realize what is to be realized.
   this is why Sri Aurobindo has also written somewhere else that a double movement is necessary: the effort for individual progress and realization must be combined with the effort of trying to uplift the whole so as to enable it to make a progress indispensable for the greater progress of the individual: a mass progress, if you will, that allows the individual to take a further step forward.
   And now you understand why I had thought it would be useful to have a few meditations in common, to work at creating a common atmosphere a bit more organized than my big hotel of last night!
   So, the best way to use these meditations (and they are going to increase, since we are now also going to replace the distributions with short meditations) is to go deep wi thin yourselves, as far as you can, and find the place where you can feel, perceive and perhaps even create an atmosphere of oneness wherein a force of order and organization can put each element in its true place, and out of the chaos existing at this hour, make a new, harmonious world surge forth.
   The Supramental Manifestation, (Cent. Ed. XVI, pp. 33-36.)

0 1957-07-18, #Agenda Vol 01, #unset, #Zen
   If I must have some new experience outside, this one has the advantage of being short-termed and not far away from India, and it is also in an interesting milieu. The only disadvantage is that I would have to pay for the trip as far as Kabul. But I dont want to do any thing that displeases you or of which you do not really approve. In the event you might feel this to be a worthwhile experience, I would have to leave by the beginning of August.
   I place this in your hands, sincerely.
   Your child,

0 1957-10-08, #Agenda Vol 01, #unset, #Zen
   I come to ask your permission to leave India. For more than a year now, I have been fighting not to leave, but this seems to be the wrong strategy.
   There is no question of my abandoning the path and I remain convinced that the only goal in life is spiritual. But I need things to help me along the way: I am not yet ripe enough to depend upon inner strength alone. And when I speak of the forest or a boat, it is not only for the sake of adventure or the feeling of space, but also because they mean a discipline. Outer constraints and difficulties help me, they force me to remain concentrated around that which is best in me. In a sense, life here is too easy. Yet it is also too hard, for one must depend on ones own discipline I do not yet have that strength, I need to be helped by outer circumstances. The very difficulty of life in the outside world helps me to be disciplined, for it forces me to concentrate all my vital strength in effort. Here, this vital part is unemployed, so it acts foolishly, it strains at the leash.
   I doubt that a new experience outside can really resolve things, but I believe it might help me make it to the next stage and consolidate my inner life. And if you wish, I would return in a year or two.
   I shall soon have completed the revision1 of The Life Divine and The Human Cycle, so I believe I shall have done the best I could, at present, to serve you. October 30th is my birthday. Could I leave immediately thereafter?
  --
   this is not an answer, but a comment.
   There is a joy to which you still seem completely closed: it is the joy of SERVING.
   In truth, the only thing in the world that interests you, directly or indirectly, is YOURSELF. That is why you feel imprisoned wi thin such narrow, stifling limits.
   Signed: Mother

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, some thing 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.
   We live perennially with a burden on our shoulders, some thing that bows our heads down, and we feel pulled, led by all kinds of external forces, we dont know by whom or what, nor where to this is what men call Fate, Destiny. When you do yoga, one of the first experiences the experience of the kundalini, as it is called here in Indiais precisely one in which the consciousness rises, breaks through this hard lid, here, at the crown of the head, and at last you emerge into the Light. Then you see, you know, you decide and you realizedifficulties may still remain, but truly speaking one is above them. Well, as a result of the supramental manifestation, it is thiS experience that came into the body. The body straightened its head up and felt its freedom, its independence.
   During the flu epidemic, for example, I spent every day in the midst of people who were germ carriers. And one day, I clearly felt that the body had decided not to catch this flu. It asserted its autonomy. You see, it was not a question of the higher Will deciding, no. It didnt take place in the highest consciousness: the body itself decided. When you are way above in your consciousness, you see things, you know things; but in actual fact, once you descend again into matter, it is like water running through sand. In this respect, things have changed, the body has a DIRECT power, independent of any outer intervention. Even though it is barely visible, I consider this to be a very important result.
   And this new vibration in the body has allowed me to understand the mechanism of the transformation. It is not some thing that comes from a higher Will, not a higher consciousness that imposes itself upon the body: it is the body itself awakening in its cells, a freedom of the cells themselves, an absolutely new vibration that sets disorders righteven disorders that existed prior to the supramental manifestation.
   Naturally, all this is a gradual process, but I am hopeful that little by little this new consciousness will grow, gain ground and victoriously resist the old forces of destruction and annihilation, and this Fatality we believed to be so inexorable.
   ***

0 1957-10-18, #Agenda Vol 01, #unset, #Zen
   this evening, you spoke of the possibility of shortening the path of realization to a few months, days or hours. And yesterday, when you talked to me about the freedom of the body, you spoke of the experience of the Kundalini, of this breaking of the lid that makes you emerge once and for all, above difficulties, into the light.
   I need a practical method corresponding to my present possibilities and to results of which I am presently capable. I feel that my efforts are dispersed by concentrating sometimes here, sometimes therea feeling of not knowing exactly what to do to break through and get out of all this. Would you point out some particular concentration to which I could adhere, a particular method that I would stick to?
   I am well aware that a supple attitude is recommended in the Yoga, yet for the time being, it seems to me that one well-defined method would help me hold on1 this practical aspect would help me. I will do it methodically, obstinately, until it cracks for good.
  --
   this unique method was to be the mantra, as Mother herself would discover.
   ***

0 1957-11-12, #Agenda Vol 01, #unset, #Zen
   These three categories of tests are: those conducted by the forces of Nature, those conducted by the spiritual and divine forces, and those conducted by the hostile forces. this latter category is the most deceptive in its appearance, and a constant state of vigilance, sincerity and humility is required so as not to be caught by surprise or unprepared.
   The most commonplace circumstances, people, the everyday events of life, the most seemingly insignificant things, all belong to one or another of these three categories of examiners. In this considerably complex organization of tests, those events generally considered the most important in life are really the easiest of all examinations to pass, for they find you prepared and on your guard. One stumbles more easily over the little pebbles on the path, for they attract no attention.
   The qualities more particularly required for the tests of physical Nature are endurance and plasticity, cheerfulness and fearlessness.
  --
   To conclude, a final recommendation: never pose as an examiner. For while it is good to remember constantly that perhaps one is passing a very important test, it is, on the other hand, extremely dangerous to imagine oneself entrusted with applying tests to others, for that is an open door to the most absurd and harmful vanities. It is not an ignorant human will that decides these things but the Supreme Wisdom.
   ***

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

0 1957-12-21, #Agenda Vol 01, #unset, #Zen
   The other day you told me that in order to know things, you plug into the subtle plane, and there it all unrolls as on a tape recorder. How does this work, exactly?
   There is a whole gradation of planes of consciousness, from the physical consciousness to my radiant consciousness at the very highest level, that which knows the Will of the Supreme. I keep all these planes of consciousness in front of me, working simultaneously, coordinatedly, and I am acting on each plane, gathering the information proper to each plane, so as to have the integral truth of things. Thus, when I have a decision to make in regard to one of you, I plug into you directly from that level of the supreme consciousness which sees the deep truth of your being. But at the same time, my decision is shaped, as it were, by the information given to me by the other planes of consciousness and particularly by the physical consciousness, which acts as a recorder.
   this physical consciousness records all it sees, all your reactions, your thoughts, all the factswithout preference, without prejudice, without personal will. No thing escapes it. Its work is almost mechanical. Therefore I know what to tell or to ask you according to the integral truth of your being and its present possibilities. Ordinarily, in the normal man, the physical consciousness does not see things as they are, for three reasons: because of ignorance, because of preference, and because of an egoistic will. You color what you see, eliminate what displeases you. In short, you see only what you desire to see.
   Now, I recently had a very striking experience: a discrepancy occurred between my physical consciousness and the consciousness of the world. In some instances decisions made in the Light and the Truth produced unexpected results, upheavals in the consciousness of others that were neither foreseen nor desired, and I did not understand. No matter how hard I tried, I could not understand and I emphasize this word understand. At last, I had to leave my highest consciousness and pull myself down into the physical consciousness to find out what was happening. And there, in my head, I saw what appeared to be a little cell bursting, and suddenly I understood: the recording had been defective. The physical consciousness had neglected to register certain of your lower reactions. It could not have been through preference or through personal will (these things were eliminated from my consciousness long, long ago). But I saw that this most material consciousness was already completely permeated with the transforming supramental truth, and it could no longer follow the rhythm of normal life. It was much more attuned to the true consciousness than to the world! I couldnt possibly blame it for lagging behind; on the contrary, it was in front, too far ahead! There was a discrepancy between the rhythm of the transformation of my being and the worlds own rhythm. The supramental action on the world is slow, it does not act directlyit acts by infiltration, by traversing the successive layers, and the results are slow to come about. So I had to pull myself violently down in order to wait for the others.
   One must at times know how not to know.
   this experience showed me once 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, no thing 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 every thing would go flying! But then, there would no longer be any communication with the rest.
   One must have the patience to wait.
   Humility, a perfect humility, is the condition for all realization. The mind is so cocksure. It thinks it knows every thing, understands every thing. And if ever it acts through idealism to serve a cause that appears noble to it, it becomes even more arrogant more intransigent, and it is almost impossible to make it see that there might be some thing still higher beyond its noble conceptions and its great altruistic or other ideals. Humility is the only remedy. I am not speaking of humility as conceived by certain religions, with this God that belittles his creatures and only likes to see them down on their knees. When I was a child, this kind of humility revolted me, and I refused to believe in a God that wants to belittle his creatures. I dont mean that kind of humility, but rather the recognition that one does not know, that one knows no thing, and that there may be some thing beyond what presently appears to us as the truest, the most noble or disinterested. True humility consists in constantly referring oneself to the Lord, in placing all before Him. When I receive a blow (and there are quite a few of them in my sadhana), my immediate, spontaneous reaction, like a spring, is to throw myself before Him and to say, Thou, Lord. Without this humility, I would never have been able to realize any thing. And I say I only to make myself understood, but in fact I means the Lord through this body, his instrument. When you begin living thiS kind of humility, it means you are drawing nearer to the realization. It is the condition, the starting point.
   ***
  --
   In the external consciousness, the impersonal and mechanical recording of what is happening and of what are the people and things that comprise both the field of action and the limitations imposed upon this action. The recording is innately automatic and mechanical, without any kind of evaluation, as objective as possible.
   ***

0 1958-01-01, #Agenda Vol 01, #unset, #Zen
   to the splendor of this collaboration.
   (Message of January 1, 1958)
   Sweet Mother, will you explain this years message?
   There is no thing to explain. It is an experience, some thing that took place, and when it took place, I noted it down; and it so happens that it occurred just as I remembered that I had to write some thing for the new year (which at that time was the following year, that is, the year beginning today). When I remembered that I had to write some thingnot because of that, but simultaneously this experience came, and when I noted it down, I realized that it was the message for this year!
   (Mother reads the notation of her experience)
   During one of our classes (October 30, 1957), I spoke of the limitless abundance of Nature, this tireless Creatrice who takes the multitude of forms, mixes them together, separates them again and reforms them, again undoes them, again destroys them, in order to move on to ever new combinations. As I said, it is a huge cauldron. things get churned up in it and somehow some thing emerges; if its defective, it is thrown back in and some thing else is taken out One form, two forms or a hundred forms make no difference to her, there are thousands upon thousands of formsand one year, a hundred years, a thousand years, millions of years, what difference does it make? Eternity lies before her! She quite obviously enjoys herself and is in no hurry. If you speak to her of pressing on or of rushing through some part of her work or other, her reply is always the same: But what for? Why? Arent you enjoying it?
   The evening I told you these things, I totally identified myself with Nature and I entered into her play. And this movement of identification brought forth a response, a new kind of intimacy between Nature and myself, a long movement of drawing ever nearer which culminated in an experience that came on November 8.
   Nature suddenly understood. She understood that this newborn Consciousness does not seek to reject her, but wants to embrace her entirely. She understood that this new spirituality does not stand apart from life, does not timorously recoil before the awesome richness of her movement, but on the contrary wants to integrate all her facets. She understood that the supramental consciousness is not there to diminish her but to make her complete.
   Then, from the supreme Reality came this command: Awaken, O Nature, to the joy of collaboration. And suddenly, all Nature rushed forth in an immense bounding of joy, saying, I accept! I will collaborate! And at the same time, there came a calm, an absolute tranquillity, to allow this receptacle, this body, to receive and contain without breaking and without losing any thing of the Joy of Nature that was rushing forth in a movement of grateful recognition like an overwhelming flood. She accepted, she sawwith all eternity before her that this supramental consciousness would fulfill her more perfectly and impart a still greater force to her movement and more richness, more possibilities to her play.
   And suddenly, as if resounding from every corner of the earth, I heard these great notes which are sometimes heard in the subtle physicalra ther like those of Beethovens Concerto in Dwhich come at moments of great progress, as though fifty orchestras were bursting forth all at once without a single discordant note, to sound the joy of this new communion of Nature and Spirit, the meeting of old friends who, after a long separation, find each other once more.
   Then came these words: O Nature, Material Mother, thou hast said that thou wilt collaborate, and there is no limit to the splendor of this collaboration.
   And the radiant felicity of this splendor was perceived in a perfect peace.
   Such was the birth of this years message.
   ***
  --
   I have one thing to add: we must not misinterpret the meaning of this experience and imagine that henceforth every thing will take place without difficulties or always in accordance with our personal desires. It is not at this level. It does not mean that when we do not want it to rain, it will not rain! Or when we want some event to take place in the world, it will immediately take place, or that all difficulties will be abolished and every thing will be like a fairy tale. It is not like that. It is some thing more profound. Nature has accepted into her play of forces the newly manifested Force and has included it in her movements. But as always, the movements of Nature take place on a scale infinitely surpassing the human scale and invisible to the ordinary human consciousness. It is more of an inner, psychological possibility that has been born in the world than a spectacular change in earthly events.
   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)
   We must have a great deal of patience and a very wide and very complex vision to understand how things work.
   (silence)
   The miracles that are taking place are not what could be called literary miracles, for they do not take place as in storybooks. They are visible only to a very profound vision of thingsvery profound, very comprehensive, very vast.
   (silence)
   You first have to be able to follow the methods and the means of the Grace to recognize its action. You first have to be able to remain unblinded by appearances to see the deeper truth of things.
   ***

0 1958-01-22, #Agenda Vol 01, #unset, #Zen
   It is an error to confuse Joy and Felicity. They are two very different things. Not only are their vibrations different, but their colors are different. The color of Felicity is blue, a clear silvery blue (the blue of the Ashram flag), very luminous and transparent. And it has a passive and fresh quality that refreshes and rejuvenates.
   Whereas Joy is a golden rose color, a pale gold with a tinge of red, a very pale red. It is active, warm, fortifying, intensifying. The first is sweetness, the second is tenderness.

0 1958-02-03a, #Agenda Vol 01, #unset, #Zen
   I would like to tell you that I am staying, very simply, for some thing in me wants this, but I am afraid to make a decision that I may not be able to keep. A force other than mine is needed. In short, you have to do the willing for me, to utter a word that would help me understand truly that I must stay here. Grant me the grace of helping and enlightening me. I would like to decide without preference, in obedience to the sole Truth and in accordance with my real possibilities.
   I have received a long letter from Swami,1 who in essence says that I should be able to realize what I have to realize right here with you, but he does not refuse to take me with him should I persist in my intention.
   Mother, I am placing all this in your hands, sincerely.
   I am your child.
  --
   A Sannyasi, or wandering monk, whom Satprem would join a few weeks later in Ceylon, on February 27, and who would initiate him as a Sannyasi. Unfortunately, almost all the correspondence from this period has been lost.
   ***

0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
   The experience I had on February 3 proves this. Before, I had had an individual, subjective contact with the supramental world, whereas on February 3, I went strolling there in a concrete wayas concretely as I used to go strolling in Paris in times pastin a world that EXISTS IN ITSELF, beyond all subjectivity.
   It is like a bridge being built between the two worlds.
   this is the experience as I dictated it immediately thereafter:
   (silence)
   The supramental world exists in a permanent way, and I am there permanently in a supramental body. I had proof of this today when my earthly consciousness went there and consciously remained there between two and three oclock in the afternoon: I now know that for the two worlds to join in a constant and conscious relationship what is missing is an intermediate zone between the existing physical world and the supramental world as it exists. this zone has yet to be built, both in the individual consciousness and in the objective world, and it is being built. When formerly I used to speak of the new world that is being created, I was speaking of this intermediate zone. And similarly, when I am on this side that is, in the realm of the physical consciousness and I see the supramental power, the supramental light and substance constantly permeating matter, I am seeing and participating in the construction of this zone.
   I found myself upon an immense ship, which is the symbolic representation of the place where this work is being carried out. this ship, as big as a city, is thoroughly organized, and it had certainly already been functioning for quite some time, for its organization was fully developed. It is the place where people destined for the supramental life are being trained. These people (or at least a part of their being) had already undergone a supramental transformation because the ship itself and all that was aboard was neither material nor subtle-physical, neither vital nor mental: it was a supramental substance. this substance itself was of the most material supramental, the supramental substance nearest the physical world, the first to manifest. The light was a blend of red and gold, forming a uniform substance of luminous orange. Every thing was like that the light was like that, the people were like thatevery thing had this color, in varying shades, however, which enabled things to be distinguished from one another. The overall impression was of a shadowless world: there were shades, but no shadows. The atmosphere was full of joy, calm, order; every thing worked smoothly and silently. At the same time, I could see all the details of the education, the training in all domains by which the people on board were being prepared.
   this immense ship had just arrived at the shore of the supramental world, and a first batch of people destined to become the future inhabitants of the supramental world were about to disembark. Every thing was arranged for this first landing. A certain number of very tall beings were posted on the wharf. They were not human beings and never before had they been men. Nor were they permanent inhabitants of the supramental world. They had been delegated from above and posted there to control and supervise the landing. I was in charge of all this since the beginning and throughout. I myself had prepared all the groups. I was standing on the bridge of the ship, calling the groups forward one by one and having them disembark on the shore. The tall beings posted there seemed to be reviewing those who were disembarking, allowing those who were ready to go ashore and sending back those who were not and who had to continue their training aboard the ship. While standing there watching everyone, that part of my consciousness coming from here became extremely interested: it wanted to see, to identify all the people, to see how they had changed and to find out who had been taken immediately as well as those who had to remain and continue their training. After awhile, as I was observing, I began to feel pulled backwards and that my body was being awakened by a consciousness or a person from here1and in my consciousness, I protested: No, no, not yet! Not yet! I want to see whos there! I was watching all this and noting it with intense interest It went on like that until, suddenly, the clock here began striking three, which violently jerked me back. There was the sensation of a sudden fall into my body. I came back with a shock, but since I had been called back very suddenly, all my memory was still intact. I remained quiet and still until I could bring back the whole experience and preserve it.
   The nature of objects on this ship was not that which we know upon earth; for example, the clothes were not made of cloth, and this thing that resembled cloth was not manufacturedit was a part of the body, made of the same substance that took on different forms. It had a kind of plasticity. When a change had to be made, it was done not by artificial and outer means but by an inner working, by a working of the consciousness that gave the substance its form or appearance. Life created its own forms. There was ONE SINGLE substance in all things; it changed the nature of its vibration according to the needs or uses.
   Those who were sent back for more training were not of a uniform color; their bodies seemed to have patches of a grayish opacity, a substance resembling the earth substance. They were dull, as though they had not been wholly permeated by the light or wholly transformed. They were not like this all over, but in places.
   The tall beings on the shore were not of the same color, at least they did not have this orange tint; they were paler, more transparent. Except for a part of their bodies, only the outline of their forms could be seen. They were very tall, they did not seem to have a skeletal structure, and they could take on any form according to their needs. Only from their waists to their feet did they have a permanent density, which was not felt in the rest of their body. Their color was much more pallid and contained very little red, it verged rather on gold or even white. The parts of whitish light were translucid; they were not absolutely transparent, but less dense, more subtle than the orange substance.
   Just as I was called back, when I was saying, Not yet , I had a quick glimpse of myself, of my form in the supramental world. I was a mixture of what these tall beings were and the beings aboard the ship. The top part of myself, especially my head, was a mere silhouette of a whitish color with an orange fringe. The more it approached the feet, the more the color resembled that of the people on the ship, or in other words, orange; the more it went up towards the top, the more translucid and white it was, and the red faded. The head was only a silhouette with a brilliant sun at its center; from it issued rays of light which were the action of the will.
   As for the people I saw aboard ship, I recognized them all. Some were here in the Ashram, some came from elsewhere, but I knew them as well. I saw everyone, but as I realized that I would not remember everyone when I came back, I decided not to give any names. Besides, it is unnecessary. Three or four faces were very clearly visible, and when I saw them, I understood the feeling that I have had here, on earth, while looking into their eyes: there was such an extraordinary joy On the whole, the people were young; there were very few children, and their ages were around fourteen or fifteen, but certainly not below ten or twelve (I did not stay long enough to see all the details). There were no very old people, with the exception of a few. Most of the people who had gone ashore were of a middle ageagain, except for a few. Several times before this experience, certain individual cases had already been examined at a place where people capable of being supramentalized are examined; I had then had a few surprises which I had noted I even told some people. But those whom I disembarked today I saw very distinctly. They were of a middle age, neither young children nor elderly people, with only a few rare exceptions, and this quite corresponded to what I expected. I decided not to say any thing, not to give any names. As I did not stay until the end, it would be impossible for me to draw an exact picture, for it was neither absolutely clear nor complete. I do not want to say things to some and not say them to others.
   What I can say is that the criterion or the judgment was based EXCLUSIVELY on the substance constituting the peoplewhe ther they belonged completely to the supramental world or not, whether they were made of this very special substance. The criterion adopted was neither moral nor psychological. It is likely that their bodily substance was the result of an inner law or an inner movement which, at that time, was not in question. At least it is quite clear that the values are different.
   When I came back, along with the memory of the experience, I knew that the supramental world was permanent, that my presence there is permanent, and that only a missing link is needed to allow the consciousness and the substance to connectand it is this link that is being built. At that time, my impression (an impression which remained rather long, almost the whole day) was of an extreme relativityno, not exactly that, but an impression that the relationship between this world and the other completely changes the criterion by which things are to be evaluated or judged. this criterion had no thing mental about it, and it gave the strange inner feeling that so many things we consider good or bad are not really so. It was very clear that every thing depended upon the capacity of things and upon their ability to express the supramental world or be in relationship with it. It was so completely different, at times even so opposite to our ordinary way of looking at things! I recall one little thing that we usually consider bad actually how funny it was to see that it is some thing excellent! And other things that we consider important were really quite unimportant there! Whether it was like this or like that made no difference. What is very obvious is that our appreciation of what is divine or not divine is incorrect. I even laughed at certain things Our usual feeling about what is anti-divine seems artificial, based upon some thing untrue, unliving (besides, what we call life here appeared lifeless in comparison with that world); in any event, this feeling should be based upon our relationship between the two worlds and according to whether things make this relationship easier or more difficult. this would thus completely change our evaluation of what brings us nearer to the Divine or what takes us away from Him. With people, too, I saw that what helps them or prevents them from becoming supramental is very different from what our ordinary moral notions imagine. I felt just how ridiculous we are.
   (Then Mother speaks to the children)
   There is a continuation to all this, which is like the result in my consciousness of the experience of February 3, but it seems premature to read it now. It will appear in the April issue [of the Bulletin], as a sequel to this.
   But one thing and I wish to stress this point to youwhich now seems to me to be the most essential difference between our world and the supramental world (and it is only after having gone there consciously, with the consciousness that ordinarily works here, that this difference appeared to me in what might be called its enormity): every thing here, except for what happens wi thin and at a very deep level, seemed absolutely artificial to me. Not one of the values of ordinary physical life is based upon truth. Just as we have to buy cloth, sew it together, then put it on our backs in order to dress ourselves, likewise we have to take things from outside and then put them inside our bodies in order to feed ourselves. For every thing, our life is artificial.
   A true, sincere, spontaneous life, as in the supramental world, is a springing forth of things through the fact of conscious will, a power over substance that shapes this substance according to what we decide it should be. And he who has this power and this knowledge can obtain whatever he wants, whereas he who does not has no artificial means of getting what he desires.
   In ordinary life, EVERY thiNG is artificial. Depending upon the chance of your birth or circumstances, you have a more or less high position or a more or less comfortable life, not because it is the spontaneous, natural and sincere expression of your way of being and of your inner need, but because the fortuity of lifes circumstances has placed you in contact with these things. An absolutely worthless man may be in a very high position, and a man who might have marvelous capacities of creation and organization may find himself toiling in a quite limited and inferior position, whereas he would be a wholly useful individual if the world were sincere.
   It is this artificiality, this insincerity, this complete lack of truth that appeared so shocking to me that one wonders how, in a world as false as this one, we can arrive at any truthful evaluation of things.
   But instead of feeling grieved, morose, rebellious, discontent, I had rather the feeling of what I spoke of at the end: of such a ridiculous absurdity that for several days I was seized with an uncontrollable laughter whenever I saw things and people! Such a tremendous laughter, so absolutely inexplicable (except to me), because of the ridiculousness of these situations.
   When I invited you on a voyage into the unknown, a voyage of adventure,2 I did not know just how true were my words! And I can promise those who are ready to embark upon this adventure that they will make some very astonishing discoveries.
   Indeed, one of the people near Mother had pulled Her out of the experience.

0 1958-02-15, #Agenda Vol 01, #unset, #Zen
   Last night, I had the vision of what this supramental world could become if men were not sufficiently prepared. The confusion existing at present upon earth is no thing in comparison to what could take place. Imagine that every powerful will has the power to transform matter as it likes! If the sense of collective oneness did not grow in proportion to the development of power, the resulting conflict would be yet more acute and chaotic than our material conflicts.
   ***

0 1958-02-25, #Agenda Vol 01, #unset, #Zen
   These surface things are not dramatic. More and more, they seem to me like soap bubbles, especially since February 3.
   Some people come to see me in utter despair, in tears, in what they call terrible moral suffering; when I see them like that I slightly shift the needle in that part of my consciousness containing all of you, and when they leave, they are completely relieved. It is just like a compass needle I slightly shift the needle in my consciousness, and its over. Naturally, through habit, it returns later on. But these are mere soap bubbles.
  --
   The only thing in the world that still appears intolerable to me now is all physical deterioration, physical suffering, the ugliness the powerlessness to express this capacity of beauty inherent in every being. But this, too, will be conquered one day. Here, too the power will come one day to shift the needle a little. Only, one has to climb higher in consciousness: the deeper into matter you want to descend, the higher must you ascend in consciousness.
   It will take time. Sri Aurobindo was surely right when he spoke of a few centuries.

0 1958-03-07, #Agenda Vol 01, #unset, #Zen
   Since my departure, I have been feeling your Force continually, almost constantly. And I feel an infinite gratitude that you are there, and that this thread from you to me keeps me anchored to some thing in this world. Simply knowing that you exist, that you are there, that I have a goal, a centerfills me with infinite gratitude. On a street in Madras, the day after I left, I suddenly had a poignant experience: I felt that if that were not in me, I would fall to pieces on the sidewalk, I would crumble, no thing would be left, no thing. And this experience remains. Like a litany, some thing keeps repeating almost incessantly, I need you, need you, I have only you, you alone in the world. You are all my present, all my future, I have only you Mother, I am living in a state of need, like hunger.
   On the way, I stopped at J and Es place. They are living like native fishermen, in loincloths, in a coconut grove by the sea. The place is exceedingly beautiful, and the sea full of rainbow-hued coral. And suddenly, wi thin twenty-four hours, I realized an old dreamor rather, I purged myself of an old and tenacious dream: that of living on a Pacific island as a simple fisherman. And all at once, I saw, in a flash, that this kind of life totally lacks a center. You float in a nowhere. It plunges you into some kind of higher inertia, an illumined inertia, and you lose all true substance.
   As for me, I am totally out of my element in this new life, as though I 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, no thing 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.
   Sweet Mother, I am in a hurry to work for you. Will you still want me? Mother, I need you, I need you. I would like to ask you an absurd question: Do you think of me? I have only you, you alone in the world.
   Your child,
  --
   It is good, very goodin truth, every thing is taking place as expected, as the best expected. And I am so happy for this.
   To your question, I reply: I do not think of you, I feel you; you are with me, I am with you, in the light
   Your place has remained vacant here; you alone can fill it, and it awaits your return, when the moment comes.

0 1958-04-03, #Agenda Vol 01, #unset, #Zen
   I was waiting for things to be well established in me before writing you again. An important change has occurred: it seems that some thing in me has clickedwhat Sri Aurobindo calls the central will, perhapsand I am living literally in the obsession of divine realization. this is what I want, no thing else, it is the only goal in life, and at last I have understood (not with the head) that the outer realization in the world will be the consequence of the inner realization. So thousands of times a day, I repeat, Mother, I want to be your instrument, ever more conscious, I want to express your truth, your light. I want to be what you want, as you want, when you want. There is in me now a kind of need for perfection, a will to abolish this ego, a real understanding that to become your instrument means at the same time to find the perfect plenitude of ones personality. So I am living in an almost constant state of aspiration, I feel your force constantly, or nearly so, and if I am distracted a few minutes, I experience a void, an uneasiness that calls me back to you.
   And at the same time, I saw that it is you who is doing every thing, you who aspires in me, you who wants the progress, and that all I myself am in this affair is a screen, a resisting obstacle. O Mother, break this screen that I may be wholly transparent before you, that your transforming force may purify all the secret recesses in my being, that no thing may remain but you and you alone. O Mother, may all my being be a living expression of your light, your truth.
   Mother, from the depths of my being, I offer you a sole prayer: may I become your more and more perfect instrument, a sword of light in your hands. Oh, to get out of this ego that belittles every thing, diminishes every thing, to emerge from it! All is falsehood in it.
   And I, who understood no thing of love, am beginning to suspect who Satprem is. Mother, your grace is infinite, it has accompanied me everywhere in my life.
  --
   P.S. My system is not in perfect condition due to this absurdly spiced food, and the river water that is used for every thing.
   ***
  --
   I want it to come out of this tempered forever, above all attacks.
   May the joy of luminous love be with you.

0 1958-05-01, #Agenda Vol 01, #unset, #Zen
   These days I am having every possible experience in the body, one after the other. Yesterday and this morning oh, this morning!
   I saw there (center of the heart) the Master of the Yoga; he was no different from me, but nevertheless I saw him, and he even seemed slightly imbued with color. Well, he does every thing, he decides every thing, he organizes every thing with an almost mathematical precision and in the smallest detailsevery thing.
   To do the divine Will I have been doing the sadhana for a long time, and I can say that not a day has passed that I have not done the Divines Will. But I didnt know what it was! I was living in all the inner realms, from the subtle physical to the highest regions, yet I didnt know what it was I always had to listen, to refer things, to pay attention. Now, no morebliss! There are no more problems, and every thing is done in such harmony! Even if I had to leave my body, I would be in bliss! And it would happen in the best possible way.
   Only now am I beginning to understand what Sri Aurobindo has written in The Synthesis of Yoga! And the human mind, the physical mind, appears so stupid, so stupid!

0 1958-05-10, #Agenda Vol 01, #unset, #Zen
   this morning, I suddenly looked at my body (usually, I dont look at it I am inside it, working), I looked at my body and said to myself, Lets see, what would a witness say about this body?the witness Sri Aurobindo speaks of in The Synthesis of Yoga. No thing very remarkable. So I formulated it like this (Mother reads a written note):
   this body has neither the uncontested authority of a god nor the imperturbable calm of the sage.
   So, what then?
  --
   I saw and understood very well that by concentrating, I could have given it the attitude of the absolute authority of the eternal Mother. When Sri Aurobindo told me, You are She, at the same time he bestowed upon my body this attitude of absolute authority. But as I had the inner vision of this truth, I concerned myself very little with the imperfections of the physical body I didnt bother about that, I only used it as an instrument. Sri Aurobindo did the sadhana for this body, which had only to remain constantly open to his action.1
   Afterwards, when he left and I had to do the Yoga myself, to be able to take his physical place, I could have adopted the attitude of the sage, which is what I did since I was in an unparalleled state of calm when he left. As he left his body and entered into mine, he told me, You will continue, you will go right to the end of the work. It was then that I imposed a calm upon this body the calm of total detachment. And I could have remained like that.
   But in a way, absolute calm implies withdrawal from action, so a choice had to be made between one or the other. I said to myself, I am neither exclusively this nor exclusively that. And actually, to do Sri Aurobindos work is to realize the Supramental on earth. So I began that work and, as a matter of fact, this was the only thing I asked of my body. I told it, Now you shall set right every thing which is out of order and gradually realize this intermediate supermanhood between man and the supramental being or, in other words, what I call the superman.
   And this is what I have been doing for the last eight years, and even much more during the past two years, since 1956. Now it is the work of each day, each minute.
   Thats where I am. I have renounced the uncontested authority of a god, I have renounced the unshakable calm of the sage in order to become the superman. I have concentrated every thing upon that.
  --
   The difficulty is greater for Westerners than for Indians. Its as though their substance were steeped in falsehood. It also happens with Indians, of course, but generally the falsehood is much more in the vital than in the physicalbecause after all, the physical has been utilized by bodies belonging to enlightened beings. The European substance seems steeped in rebellion; in the Indian substance this rebelliousness is subdued by an influence of surrender. The other day, someone was telling me about some Europeans with whom he corresponds, and I said, But tell them to read, to learn, to follow The Synthesis of Yoga!it leads you straight to the path. Whereupon he replied, Oh, but they say its full of talk on surrender, surrender, always surrender and they want none of it.
   They want none of it! Even if the mind accepts, the body and the vital refuse. And when the body refuses, it refuses with the stubbornness of a stone.
  --
   No. From the minute it is conscious, it is conscious of its own falsehood! It is conscious of this law, of that law, of this third law that fourth law, this tenth lawevery thing is a law. We are subject to physical laws: this will produce such and such a result if you do that, this will happen, etc. Oh! It reeks! I know it well. I know it very well. These laws reek of falsehood. In the body, we have no faith in the divine Grace, none, none, none, none! Those who have not undergone a tapasya2 as I have, say, Yes, all these inner moral things, feelings, psychology, all that is very good; we want the Divine and we are ready to But all the same, material facts are material facts, they have their concrete reality, after all an illness is an illness, food is food, and every thing you do has a consequence, and when you are bah, bah, bah, bah, bah!
   We must understand that this isnt trueit isnt true, its a falsehood, all this is sheer falsehood. It is NOT TRUE, it is not true!
   If only we would accept the Supreme inside our bodies, if we had the experience I had a few days ago3: the supreme Knowledge in action along with the complete abolition of all consequences, past and future. Each second has its own eternity and its own law, which is a law of absolute truth.
   When I had this experience, I understood that only a month ago I was still uttering mountain-sized imbecilities. And I laughed to the point of almost approving those who say, But all the same, the Supreme does not decide the number of sugar cubes you put in your coffee! That would be to project your own way of being onto the Supreme. But this is an Himalayan imbecility! It is a stupidity, the minds pretentious stupidity projecting itself onto the divine life and imagining that the divine life conforms to its own projection.
   The Supreme does not decide: He knows. The Supreme does not want: He sees. And it is so for each thousandth of a second, eternally. Thats all. And it is the only true condition.
   I know that the experience I had the other day is new and that I was the first person on earth to have it. But it is the only thing that is true. All the rest
   I began my sadhana at birth, without knowing that I was doing it. I have continued it throughout my whole life, which means for almost eighty years (even though for perhaps the first three or four years of my life it was only some thing stirring about in unconsciousness). But I began a deliberate, conscious sadhana at about the age of twenty-two or twenty-three, upon prepared ground. I am now more than eighty years old: I have thought of no thing but that, I have wanted no thing but that, I had no other interest in life, and not for a single minute have I ever forgotten that it was THAT that I wanted. There were not periods of remembering and forgetting: it was continuous, unceasing, day and night, from the age of twenty-four and I had this experience for the first time about a week ago! So, I say that people who are in a hurry, people who are impatient, are arrogant fools.
   It is a hard path. I try to make it as comfortable as possible, but nevertheless, it is a hard path. And it is obvious that it cannot be otherwise. You are beaten and battered until you understand. Until you are in that state in which all bodies are your body. But at that point, you begin to laugh! You were upset by this, hurt by that, you suffered from this or that but now, how laughable it all seems! And not only the head, but the body too finds it laughable!
   (silence)
  --
   From the positive point of view, I am convinced that we agree upon the result to be obtained, that is, an integral and unreserved consecrationin love, knowledge and actionto the Supreme AND TO HIS WORK. I say to the Supreme and to his work because consecration to the Supreme alone is not enough. Now we are here for the supramental realization, this is what is expected of us, but to reach it, our consecration to it must be total, unreserved absolutely integral. I believe you have understood thisin other words, that you have the will to realize it.
   From the negative point of view I mean the difficulties to be overcomeone of the most serious obstacles is that the ignorant and falsifying outer consciousness, the ordinary consciousness legitimizes all the so-called physical laws, causes, effects and consequences, all that science has discovered physically and materially. All this is an unquestionable reality to the consciousness, a reality that remains independent and absolute even in the face of the eternal divine Reality.
   And it is so automatic that it is unconscious.
   When it is a question of movements like anger, desire, etc., you recognize that they are wrong and must disappear, but when material laws are in questionlaws of the body, for example, its needs, its health, its nourishment, all those things they have such a solid, compact, established and concrete reality that it appears absolutely unquestionable.
   Well, to be able to cure that, which of all the obstacles is the greatest (I mean the habit of putting spiritual life on one side and material life on the other, of acknowledging the right of material laws to exist), one must make a resolution never to legitimize any of these movements, at any cost.
   To be able to see the problem as it is, it is absolutely indispensable, as a first step, to get out of the mental consciousness, even out of a mental transcription (in the highest mind) of the supramental vision and truth. A thing cannot be seen as it is, in its truth, except in the supramental consciousness, and if you try to explain, it immediately begins to escape you because you are obliged to give it a mental formulation.
   As for me, I saw the thing only at the time of this experience,4 and as a result of this experience. But it is impossible to formulate even the experience itself, and as soon as I endeavored to formulate it and the more I was able to formulate it, the more the thing faded, escaped.
   Consequently, if you do not remember having had the experience, you are left in the same condition as before, but with the difference that now you know, you can know, that these material laws do not correspond to the truth thats all. They do not at all correspond to the truth, so consequently, if you want to be faithful to your aspiration, you must in no way legitimize all that. Rather, you must say that it is an infirmity from which we are suffering for the moment, for an intermediate periodit is an infirmity and an ignorance for it really is an ignorance ( this is not just a word): it is ignorance, it is not the thing as it is, even in regard to our present material bodies. Therefore, we will not legitimize any thing. What we say is thisit is an infirmity which has to be endured for the time being, until we get out of it, but we do NOT ACKNOWLEDGE all this as a concrete reality. It does NOT have a concrete reality, it has a false realitywhat we call concrete reality is a false reality.
   And the proof I have the proof because I experienced it myselfis that from the minute you are in the other consciousness, the true consciousness, all these things which appear so real, so concrete, change INSTANTLY. There are a number of things, certain material conditions of my bodymaterial that changed instantly. It did not last long enough for every thing to change, but some things changed and never returned, they remained changed. In other words, if that consciousness were kept constantly, it would be a perpetual miracle (what we would call a miracle from our ordinary point of view), a fantastic and perpetual miracle! But from the supramental point of view, it would not be a miracle at all, it would be the most normal of things.
   Therefore, if we do not want to oppose the supramental action by an obscure, inert and obstinate resistance, we have to admit once and for all that none of these things should be legitimized.
   this last sentence was later added by Mother in writing.
   Tapasya: yogic discipline or askesis.

0 1958-05-11 - the ship that said OM, #Agenda Vol 01, #unset, #Zen
   One of the things that most gives me the feeling of the miraculous is when these obscure throngs1really tamasic2 beings, in fact, with children crying, people coughingwhen all that is gathered there, and then suddenly silence.
   Each time that happens, I have truly the feeling of a miracle! I immediately say, Oh, Lord! Your Grace is infinite!
  --
   I said to myself, Who could have done that? I was not sure if only I had heard it, so I asked. The reply was, But it was the ship leaving! There was actually a ship which had left during the night3that is in support of those who said it was a ship. But for me, it was SOMEONE because I felt someone there and I thought, Oh! If someone, in the ardor of his soul, said that in this what I could call an atheistic silence. Because people here are so afraid of following tradition, of being the slaves of the old things, that they cast out any thing closely or remotely resembling religion.
   It was very strange, because my first reaction was one of bewilderment: how is it that someone I was really bewildered for a fraction, not even the fraction of a second. And then
  --
   And these things act upon my body. It is strange, but it coagulates some thing: all the cellular life becomes one solid, compact mass, in a tremendous concentrationwith a single vibration. Instead of all the usual vibrations of the body, there is now only one single vibration. It becomes as hard as a diamond, a single massive concentration, as if all the cells of the body had
   I became stiff from it. When the forest scene5 was over, I was so stiff that I was like that (gesture): one single mass.
  --
   During an Indian film on Dhruva in which this manna was chanted for a long time. this film was shown at the Ashram Playground on April 29, 1958.
   In the same film.

0 1958-05-30, #Agenda Vol 01, #unset, #Zen
   I have noticed that in at least ninety-nine cases out of a hundred, it is an excuse people give to themselves. I have seen that practically, in the case of almost all the people who write to me saying, I am being violently attacked by hostile forces, its an excuse they are giving. It means that certain things in their nature do not want to yield, so they put all the blame on the hostile forces.
   As a matter of fact, my tendency is more and more towards some thing in which the role of these hostile forces will be reduced to that of an examinerwhich means that they are there to test the sincerity of your spiritual quest. These elements have a reality in their action and for the work this is their great reality but when you go beyond a certain region, it all grows dim to such a degree that it is no longer so well defined, so distinct. In the occult world, or rather if you look at the world from the occult point of view, these hostile forces are very real, their action is very real, quite concrete, and their attitude towards the divine realization is positively hostile; but as soon as you go beyond this region and enter into the spiritual world where there is no longer any thing but the Divine in all things, and where there is no thing undivine, then these hostile forces become part of the total play and can no longer be called hostile forces: it is only an attitude that they have adoptedor more precisely, it is only an attitude adopted by the Divine in his play.
   this again belongs to the dualities that Sri Aurobindo speaks of in (The Synthesis of Yoga, these dualities that are being reabsorbed. I dont know if he spoke of this particular one; I dont think so, but its the same thing. Its again a certain way of seeing. He has written of the Personal-Impersonal duality, Ishwara-Shakti, Purusha-Prakriti but there is still one more: Divine and anti-divine.
   ***

0 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Zen
   Its all the same thing, but the word realization can be reserved for some thing that is durable, that does not wear off. Because every thing on earth fades awayevery thing fades away, no thing remains. In this sense, there has never been any realization, for every thing fades away. No thing is ever permanent. And I know for myself: I am doing the sadhana at a gallop, as it were; never are two experiences identical nor do they recur in the same way. As soon as some thing is established, the next thing begins immediately. It may appear to fade away, but it doesnt fade away; rather, it is the basis upon which the next thing is built.
   ***
   this morning while I was on the balcony, I had an interesting experience: the experience of mans effort, in all its forms and through all the ages, to approach the Divine. And I seemed to be growing wider and wider so that all the forms and all the ways of approaching the Divine attempted by man would be contained in the present Work.
   It was represented by a kind of image in which I was as vast as the Universe, and each way of approaching the Divine was like a tiny image containing the characteristic form of this approach. And my impression was this: Why do people always limit, limit themselves? Narrow, narrow, narrow! They understand only when it is narrow.
   Take all! Take all wi thin you. And then you will begin to understandyou will begin.
  --
   It was in 1910 that I had this sort of reversal of consciousness about which I spoke the other evening that is, the first contact with the higher Divine and it completely changed my life.
   From that moment on, I was conscious that all one does is the expression of the indwelling Divine Will. But it is the Divine Will AT THE VERY CENTER of oneself, although for a while there remained an activity in the physical mind. But this was stilled two or three days after I saw Sri Aurobindo for the first time in 1914, and it never started up again. Silence settled. And the consciousness was established above the head.
   In the first experience [of 1910], the consciousness was established in the psychic depths of the being, and from that poise issued the feeling of no longer doing any thing but what the Divine wantedit was the consciousness that the divine Will was all-powerful and that there was no longer any personal will, although there was still some mental activity and every thing had to be made silent. In 1914, it was silenced, and the consciousness was established above the head. Here (the heart) and here (above the head), the connection is constant.
  --
   They exist simultaneously; its the same thing. When you start becoming truly conscious, you realize that it depends upon the kinds of activities you have to do. When you do a certain kind of work, it is in the heart that the Force gathers to radiate outwards, and when you do another kind of work, it is above the head that the Force concentrates to radiate outwards, but the two are not separate: the center of activity is here or there depending upon what you have to do.
   As for the latest experience,1 I cant say for sure that no one has ever had it, because someone like Ramakrishna, individuals like that, could have had it. But I am not sure, for when I had this experience (not of the divine Presence, which I had already felt in the cells for a long time, but the experience that the Divine ALONE is acting in the body, that He has BECOME the body, yet all the while retaining his character of divine omniscience and omnipotence) well, the whole time it remained actively like that, it was absolutely impossible to have the LEAST disorder in the body, and not only in the body, but IN ALL THE SURROUNDING MATTER. It was as if every object obeyed without even needing to decide to obey: it was automatic. There was a divine harmony in EVERY thiNG (it took place in my bathroom upstairs, certainly to demonstrate that it exists in the most trivial things), in every thing, constantly. So if that is established in a permanent way, there CAN NO LONGER be illness it is impossible. There can no longer be accidents, there can no longer be illness, there can no longer be disorders, and every thing should harmonize (probably in a progressive way) just as that was harmonized: all the objects in the bathroom were full of a joyful enthusiasmevery thing obeyed, every thing!
   As it was the first experience, it started to fade slightly when I began having contact with people; but I really had the feeling that it was a first experience, new upon earth. For I have experienced an absolute identity of the will with the divine Will ever since 1910, it has never left me. It isnt that, its SOME thiNG ELSE. It is MATTER BECOMING THE DIVINE. And it really came with the feeling that this thing was happening for the first time upon earth. It is difficult to say for sure, but Ramakrishna died of cancer, and now that I have had the experience, I know in an ABSOLUTE way that this is impossible. If he had decided to go because the Divine wanted him to go, it would have been an orderly departure, in total harmony and with a total will, whereas this illness is a means of disorder.
   Is this experience of May 1 related to the Supramental Manifestation of 1956? Is it a supramental experience?
   It is the result of the descent of the supramental substance into Matter. Only this substancewhat it has put into physical Mattercould have made it possible. It is a new ferment. From the material standpoint, it removes from physical Matter its tamas, the heaviness of its unconsciousness, and from the psychological standpoint, its ignorance and its falsehood. Matter is subtilized. But it has surely come only as a first experience to show how it will be.
   It is truly a state of absolute omniscience and omnipotence in the body which changes all the vibrations around it.
   It is likely that the greatest resistance will be in the most conscious beings due to a lack of mental receptivity, due to the mind itself which wants things to continue (as Sri Aurobindo has written) according to its own mode of ignorance. So-called inert matter is much more easily responsive, much moreit does not resist. And I am convinced that among plants, for example, or among animals, the response will be much quicker than among men. It will be more difficult to act upon a very organized mind; beings who live in an entirely crystallized, organized mental consciousness are as hard as stone! It resists. According to my experience, what is unconscious will certainly follow more easily. It was a delight to see the water from the tap, the mouthwash in the bottle, the glass, the spongeit all had such an air of joy and consent! There is much less ego, you see, it is not a conscious ego.
   The ego becomes more and more conscious and resistant as the being develops. Very primitive, very simple beings, little children will respond first, because they dont have an organized ego. But these big people! People who have worked on themselves, who have mastered themselves, who are organized, who have an ego made of steel, it will be difficult for them.
   Unless they go beyond all this and have enough spiritual knowledge to be able to make the ego surrender in which case the realization will naturally be much greaterit will be more difficult to accomplish, but the result will be far more complete.
   When you had this experience of February 3, 1958 [the supramental ship], the vision of your usual consciousness, which is nevertheless a Truth Consciousness, no longer seemed true to you at all. Did you see things you had never before seen, or did you see things in another way?
   Yes, one enters into another world.
   this consciousness here is true in relation to this world as it is, but the other is some thing else entirely. An adjustment is needed for the two to touch, otherwise one jumps from one to the other. And that serves no purpose. A progressive passage has to be built between the two. this means that a whole number of rungs of consciousness are missing. this consciousness here must consciously connect with that consciousness there, which means a multitude of stairs passing from one to the other. Then we will be able to rise up progressively, and the whole will arise.
   Its action will be somewhat similar to what is described in the Last Judgment, which is an entirely symbolic expression of some thing that makes us discern between what belongs to the world of falsehood which is destined to disappear and what belongs to this same world of ignorance and inertia but is transformable. One will go to one side and the other to the other side. All that is transformable will be permeated more and more with this new substance and this new consciousness to such an extent that it will rise towards it and serve as a link between the two but all that belongs incorrigibly to falsehood and ignorance will disappear. this was also prophesied in the Gita: among what we call the hostile or anti-divine forces, those capable of being transformed will be uplifted and go off towards the new consciousness, whereas all that is irrevocably in darkness or belongs to an evil will shall be destroyed and vanish from the Universe. And a whole part of humanity that has responded to these forces rather too zealously will certainly vanish with them. And this is what was expressed in this concept of the Last Judgment.
   May 1, 1958.

0 1958-06-22, #Agenda Vol 01, #unset, #Zen
   Do not ask questions about the details of the material existence of this body: they are in themselves of no interest and must not attract attention.
   Throughout all this life, knowingly or unknowingly, I have been what the Lord wanted me to be, I have done what the Lord wanted me to do. That alone matters.
   ***

0 1958-07-02, #Agenda Vol 01, #unset, #Zen
   A subject for this evening
   Some thing I have never said completely. On the one hand, there is the attitude of those in yesterday evenings film2: God is every thing, God is everywhere, God is in he who smites you (as Sri Aurobindo wroteGod made me good with a blow, shall I tell Him: O Mighty One, I forgive you your harm and cruelty but do not do it again!), an attitude which, if extended to its ultimate conclusion, accepts the world as it is: the world is the perfect expression of the divine Will. On the other hand, there is the attitude of progress and transformation. But for that, you must recognize that there are things in the world which are not as they should be.
   In The Synthesis of Yoga, Sri Aurobindo says that this idea of good and bad, of pure and impure, is a notion needed for action; but the purists, such as Chaitanya, Ramakrishna and others, do not agree. They do not agree that it is indispensable for action. They simply say: your acceptance of action as a necessary thing is contrary to your perception of the Divine in all things.
   How can the two be reconciled?
   I recall that once I tried to speak of this, but no one followed me, no one understood, so I did not insist. I left it open and never pursued it further, for they could not decipher any thing or find any meaning in what I was saying. But now I could give a very simple answer: Let the Supreme do the work. It is He who has to progress, not you!
   Ramdas does not at all consider that the world as it is, is good.
   No, but I know all these people, I know them thoroughly! I know Chaitanya, Ramakrishna and Ramdas thoroughly. They are utterly familiar to me. It doesnt bother them. These are people who live with a certain feeling, who have an entirely concrete experience and live in this experience, but they dont care at all if their formation they have not even crystallized it, they leave it like that, vaguecontains things that are mutually contradictory, because, in appearance, they reconcile them. They do not raise any questions, they do not have the need for an absolutely clear vision; their feeling is absolutely clear, and thats enough for them. Ramakrishna was like that; he said the most contradictory things without being bothered in the least, and they are all exactly and equally true.
   But this crystal clear vision Sri Aurobindo had, where every thing is in its place, where contradictions no longer existthey never soared to that height. this was the thing, this really crystalline, perfect supramental vision, even from the standpoint of understanding and knowledge. They never went that far.
   ***
  --
   When the Grace acts on the collectivity, each thing, each element, each principle, is put in its place as the result of a karmic logic in the universal movement. this is what gives us the impression of disorder and confusion as we see it.
   When the Grace acts on the individual, it gives to each the maximum position according to what he is and what he has realized.

0 1958-07-05, #Agenda Vol 01, #unset, #Zen
   I have just explained to Z my program for getting out of the present difficulties,1 and I think if he has not concluded that I am totally mad, it is because he has an immense respect for me! But as always in these cases, there is such a joy in me, such an exultation: all the cells are dancing. I understand why people begin singing, dancing, etc. It takes a formidable power to remain like that (gesture of solidity): there is such a desire in the throat to sing!
   ***

0 1958-07-06, #Agenda Vol 01, #unset, #Zen
   this morning I asked myself the question, is money truly under Natures control? I shall have to see Because for me personally, she always gives every thing in abundance.
   When I was young, I was as poor as a turkey, as poor as could be! As an artist, I sometimes had to go out in society (as artists are forced to do). I had lacquered boots that were cracked and I painted them so it wouldnt show! this is to tell you the state I was inpoor as a turkey. So one day, in a shop window, I saw a very pretty petticoat much in fashion then, with lace, ribbons, etc. (It was the fashion in those days to have long skirts which trailed on the floor, and I didnt have a petticoat which could go with such things I didnt care, it didnt matter to me in the least, but since Nature had told me I would always have every thing I needed, I wanted to make an experiment.) So I said, Well, I would very much like to have a petticoat to go with those skirts. I got five of them! They came from every direction!
   And it is always like that. I never ask for any thing, but if by chance I say to myself, Hmm, wouldnt it be nice to have that, mountains of them pour in! So last year, I made an experiment, I told Nature, Listen, my little one, you say that you will collaborate, you told me I would never lack any thing. Well then, to put it on a level of feelings, it would really be fun, it would give me joy (in the style of Krishnas joy), to have A LOT of money to do every thing I feel like doing. Its not that I want to increase things for myself, no; you give me more than I need. But to have some fun, to be able to give freely, to do things freely, to spend freely I am asking you to give me a crore of rupees1 for my birthday!
   She didnt do a thing! No thing, absolutely no thing: a complete refusal. Did she refuse or was she unable to? It may be that I always saw that money was under the control of an asuric force. (I am speaking of currency, cash; I dont want to do business. When I try to do business, it generally succeeds very well, but I dont mean that. I am speaking of cash.) I never asked her that question.
   You see, this is how it happened: theres this Ganesh2 We had a meditation ( this was more than thirty years ago) in the room where Prosperity3 is now distributed. There were eight or ten of us, I believe. We used to make sentences with flowers; I arranged the flowers, and each one made a sentence with the different flowers I had put there. And one day when the subject of prosperity or wealth came up, I thought (they always say that Ganesh is the god of money, of fortune, of the worlds wealth), I thought, Isnt this whole story of the god with an elephant trunk merely a lot of human imagination? Thereupon, we meditated. And who should I see walk in and park himself in front of me but a living being, absolutely alive and luminous, with a trunk that long and smiling! So then, in my meditation, I said, Ah! So its true that you exist!Of course I exist! And you may ask me for whatever you wish, from a monetary standpoint, of course, and I will give it to you!
   So I asked. And for about ten years, it poured in, like this (gesture of torrents). It was incredible. I would ask, and at the next Darshan, or a month or several days later, depending, there it was.
   Then the war and all the difficulties came, bringing a tremendous increase of people and expenditure (the war cost a fortuneany thing at all cost ten times more than before), and suddenly, finished, no thing more. Not exactly no thing, but a thin little trickle. And when I asked, it didnt come. So one day, I put the question to Ganesh through his image (! ), I asked him, What about your promise?I cant do it, its too much for me; my means are too limited!Ah! I said to myself (laughing), What bad luck! And I no longer counted on him.
   Once someone even asked Santa Claus! A young Muslim girl who had a special liking for Father Christmas I dont know why, as it was not part of her religion! Without saying a word to me, she called on Santa Claus and told him, Mother doesnt believe in you; you should give Her a gift to prove to Her that you exist. You can give it to Her for Christmas. And it happened! She was quite proud.
   But it only happened like that once. And as for Ganesh, that was the end of it. So then I asked Nature. It took her a long time to accept to collaborate. But as for the money, I shall have to ask her about it; because for me personally, it is still going on. I think, Hmm, wouldnt it be nice to have a wristwatch like that. And I get twenty of them! I say to myself, Well, if I had that and I get thirty of them! things come in from every side, without my even uttering a word I dont even ask, they just come.
   The first time I came here and spoke with Sri Aurobindo about what was needed for the Work, he told me (he also wrote it to me) that for the secure achievement of the Work we would need three powers: one was the power over health, the second was the power over government, and the third was the power over money.
   Health naturally depends upon the sadhana; but even that is not so sure: there are other factors. As for the second, the power over government, Sri Aurobindo looked at it, studied it, considered it very carefully, and finally he told me, There is only one way to have that power: it is TO BE the government. One can influence individuals, one can transmit the will to them, but their hands are tied. In a government, there is no one individual, nor even several who is all-powerful and who can decide things. One must be the government oneself and give it the desired orientation.
   For the last, for money, he told me, I still dont know exactly what it depends on. Then one day I entered into trance with this idea in mind, and after a certain journey I came to a place like a subterranean grotto (which means that it is in the subconscient, or perhaps even in the inconscient) which was the source, the place and the power over money. I was about to enter into this grotto (a kind of inner cave) when I saw, coiled and upright, an immense serpent, like an all black python, formidable, as big as a seven-story house, who said, You cannot pass!Why not? Let me pass!Myself, I would let you pass, but if I did, they would immediately destroy me.Who, then, is this they?They are the asuric4 powers who rule over money. They have put me here to guard the entrance, precisely so that you may not enter.And what is it that would give one the power to enter? Then he told me some thing like this: I heard (that is, he himself had no special knowledge, but it was some thing he had heard from his masters, those who ruled over him), I heard that he who will have a total power over the human sexual impulses (not merely in himself, but a universal power that is, a power enabling him to control this everywhere, among all men) will have the right to enter. In other words, these forces would not be able to prevent him from entering.
   A personal realization is very easy, it is no thing at all; a personal realization is one thing, but the power to control it among all men that is, to control or master such movements at will, everywhereis quite another. I dont believe that this condition has been fulfilled. If what the serpent said is true and if this is really what will vanquish these hostile forces that rule over money, well then, it has not been fulfilled.
   It has been fulfilled to a certain extent but its negligible. It is conditional, limited: in one case, it works; in another, it doesnt. It is quite problematic. And naturally, where terrestrial things are involved (I dont say universal, but in any case terrestrial), when it is some thing involving the earth, it must be complete; there cannot be any approximations.
   Therefore, its an affair between the asuras and the human species. To transform itself is the only solution left to the human speciesin other words, to tear from the asuric forces the power of ruling over the human species.
  --
   I am speaking of terrestrial Nature. Through their mental power, men had the choice and the freedom to make pacts with these extraterrestrial vital forces. There is a whole vital world that has no thing to do with the earth, it is entirely independent or prior to earths existence, it is self-existentwell, they have brought that down here! They have made what we see! And such being the case this is what terrestrial Nature told me: It is beyond my control.
   So considering all that, Sri Aurobindo came to the conclusion that only the supramental power (Mother brings down her hands) as he said, will be able to rule over every thing. And when that happens, it will be all overincluding Nature. For a long time, Nature rebelled (I have written about it often). She used to say, Why are you in such a hurry? It will be done one day. But then last year, there was that extraordinary experience.5 And it was because of that experience that I told her, Well, now that we agree, give me some proof; I am asking you for some proofdo it for me. She didnt budge, absolutely no thing.
   Perhaps it is a kind of it can hardly be called an intuition, but a kind of divination of this idea that made people speak of selling ones soul to the devil for money, of money being an evil force, which produces this shrinking on the part of all those who want to lead a spiritual life but as for that, they shrink from every thing, not only from money!
   Perhaps it would not be necessary to have this power over all men, but in any event, it should be great enough to act upon the mass. It is likely that once a certain movement has been mastered to some degree, what the mass does or doesnt do ( this whole human mass that has barely, barely emerged into even the mental consciousness) will become quite irrelevant. You see, the mass is still under the great rule of Nature. I am referring to mental humanity, predominantly mental, which developed the mind but misused it and immediately set out on the wrong pathfirst thing.
   There is no thing to say since the first thing done by the divine forces which emanated for the Creation was to take the wrong path!6 That is the origin, the seed of this marvelous spirit of independence the negation of surrender, in other words. Man said, I have the power to think; I will do with it what I want, and no one has the right to intervene. I am free, I am an independent being, IN-DE-PEN-DENT! So thats how things stand: we are all independent beings!
   But yesterday, in fact, I was looking (with all these mantras and these prayers and this whole vibration that has descended into the atmosphere, creating a state of constant calling in the atmosphere), and I remembered the old movements and how every thing now has changed! I was also thinking of the old disciplines, one of which is to say, I am That.7 People were told to sit in meditation and repeat, I am That, to reach an identification. And it all seemed to me so obsolete, so childish, but at the same time a part of the whole. I looked, and it seemed so absurd to sit in meditation and say, I am That! I, what is this I who is That; what is this I, where is it? I was trying to find it, and I saw a tiny, microscopic point (to see it would almost require some gigantic instrument), a tiny, obscure point in an im-men-sity of Light, and that little point was the body. At the same timeit was absolutely simultaneous I saw the Presence of the Supreme as a very, very, very, VERY immense Being, wi thin which was I in an attitude of (I was only a sensation, you see), an attitude (gesture of surrender) like this. There were no limits, yet at the same time, one felt the joy of being permeated, enveloped and of being able to widen, widen, widen indefinitelyto widen the whole being, from the highest consciousness to the most material consciousness. And then, at the same time, to look at this body and to see every cell, every atom vibrating with a divine, radiant Presence with all its Consciousness, all its Power, all its Will, all its Loveall, all, really and a joy! An extraordinary joy. And one did not disturb the other, no thing was contradictory and every thing was felt at the same time. That was when I said, But truly! this body had to have the training it has had for more than seventy years to be able to bear all that without starting to cry out or dance or leap up or whatever it might be! No, it was calm (it was exultant, but it was very calm), and it remained in control of its movements and its words. In spite of the fact that it was really living in another world, it could apparently act normal due to this strenuous training in self-control by the REASONby the reasonover the whole being, which has tamed it and given it such a great cohesive power that I can BE in the experience, I can LIVE this experience, and at the same time respond with the most amiable of smiles to the most idiotic questions!
   And then, it always ends in the same way, by a canticle to the action of the grace: O, Lord! You are truly marvelous! All the experiences I have needed to pass through You have given to me, all the things I needed to do to make this body ready You have made me do, and always with the feeling that it was You who was making me do itand with the universal disapproval of all the right-minded humanity!
   About one million dollars.

0 1958-07-19, #Agenda Vol 01, #unset, #Zen
   At heart, this is the symbol of the earthly Paradise and the tree of Knowledge: by biting into the fruit of Knowledge, one loses the spontaneity of movement and begins objectivizing, learning, questioning. So as soon as they ate of this fruit, they were full of sin.
   I say that every fruit should be eaten in its own way. The being who lives according to his own nature, his own truth, must spontaneously find the right way of using things. When you live according to the truth of your being, you dont need to learn things: you do them spontaneously, according to the inner law. When you sincerely follow your nature, spontaneously and sincerely, you are divine. As soon as you think or look at yourself acting or start questioning, you are full of sin.
   It is mans mental consciousness that has filled all Nature with the idea of sin and all the misery it brings. Animals are not at all unhappy in the way we are. Not at all, not at all, exceptas Sri Aurobindo saysthose that are corrupted. Those that are corrupted are those that live with men. Dogs have the sense of sin and guilt, for their whole aspiration is to resemble man. Man is the god. Hence there is dissimulation, hypocrisy: dogs lie. But men admire that. They say, Oh! How intelligent they are!
  --
   Its not a question of being conscious. There is no doubt that man is more evolved than the tiger, but the tiger is more divine than man. One shouldnt confuse things. These are two entirely different things.
   The Divine is everywhere, in every thing. We should never forget itnot for a second should we forget it. He is everywhere, in every thing; and in an unconscious but spontaneous, therefore sincere, way, all that exists below the mental manifestation is divine, without mixture; in other words, it exists spontaneously and in harmony with its nature. It is man with his mind who has introduced the idea of guilt. Naturally, he is much more conscious! Theres no question about it, its a fact, although what we call consciousness (what we call it, that is, what man calls consciousness) is the power to objectify and mentalize things. It is not the true consciousness, but its what men call consciousness. So according to the human mode, it is obvious that man is much more conscious than the animal, but the human brings in sin and perversion which do not exist outside of this state we call consciouswhich in fact is not conscious but merely consists in mentalizing things and in having the ability to objectify them.
   It is an ascending curve, but a curve that swerves away from the Divine. So naturally, one has to climb much higher to find a higher Divine, since it is a conscious Divine, whereas the others are divine spontaneously and instinctively, without being conscious of it. All our moral notions of good and evil, all of that, are what we have thrown over the creation with our distorted and perverted consciousness. It is we who have invented it.

0 1958-07-21, #Agenda Vol 01, #unset, #Zen
   Human beings dont know how to keep energy. When some thing happensan accident or an illness, for example and they ask for help, a double or a triple dose of energy is sent. If they happen to be receptive, they receive it. this energy is given for two reasons: to restore order out of the disorder caused by the accident or illness, and to impart a transformative force to repair or change the source of the illness or accident.
   But instead of using the energy in this way, they immediately throw it out. They start stirring about, reacting, working, speaking They feel full of energy and they throw it all out! They cant keep any thing. So naturally, since the energy was not sent to be wasted like that but for an inner use, they feel absolutely flat, run down. And it is universal. They dont know, they do not know how to make this movementto turn wi thin, to use the energy (not to keep it, it doesnt keep), to use it to repair the damage done to the body and to go deeply wi thin to find the reason for this accident or illness, and there to change it by an aspiration, an inner transformation. Instead of that, right away they start speaking, stirring about, reacting, doing this or that!
   In fact, the immense majority of human beings feel they are living only when they waste their energy. Otherwise, it does not seem to them to be life.
  --
   Naturally, if a special work is given to someone along with the energy to do this work, its very good as long as it is being used towards the end for which it was given.
   But as soon as a man feels energetic, he immediately rushes into action. Or else, those who dont have the sense of doing some thing useful start gossiping. And still worse, those who have no control over themselves become intolerant and start arguing! If someone contradicts their will, they feel full of energy and they mistake that for a godlike wrath!

0 1958-07-23, #Agenda Vol 01, #unset, #Zen
   In the final analysis, seeing the world such as it is and seems meant to be irremediably, human intellect has decided that this universe must be an error of God and that the manifestation or creation is certainly the result of a desire, the desire to manifest, know oneself, enjoy oneself. So the only thing to do is to put an end to this error as soon as possible by refusing to cling to desire and its fatal consequences.
   But the Supreme Lord answers that the comedy is not entirely played out, and He adds: Wait for the last act; undoubtedly you will change your mind.

0 1958-07-25a, #Agenda Vol 01, #unset, #Zen
   For it is You who is, who lives and who knowsit is You who does all things, You who is the result of every action.
   ***

0 1958-08-07, #Agenda Vol 01, #unset, #Zen
   When I think of the time the hatha yogis devote to the work on the bodythey do no thing but that; they do no thing but that all the time, until they have attained a certain point. this is in fact the reason why Sri Aurobindo wanted none of it: he found that it took a lot of time for a rather meager result.
   ***
  --
   Last night, I had many dreams (not really dreams, but ); I used to find them very interesting because they gave me certain indications, all kinds of things, but when I saw it all now, I said to myself, Good Lord! What a waste of time! Instead, I could be living in a supramental consciousness and seeing things. So during the night, I made a resolution to change all this too. My nights have to change. I am already changing my days; now my nights have to change. But then all this subconscious in Matter, all this, it all has to change! Theres no choice, it has to be seen to.
   Once you set to this work, it is such a formidable task! But what can I do?
   ***

0 1958-08-08, #Agenda Vol 01, #unset, #Zen
   Its remarkable that things you have understood in your consciousness reappear as problems to be solved in the cells of the body.
   In the cells, both things are there. The body is convinced of the divine Presence everywhere, that all is the Divineit lives in that; and at the same time, it shrinks from certain contacts! I saw that this morning, both things at once, and I said, Lord, I know no thing at all!
   There (gesture above the head), every thing has been resolved, I could write books on how to resolve this or that, how the synthesis is made, etc., but here (the body) I live this synthesis stumblingly. The two coexist, but it is still not THAT (gesture, hands clasped together, pointing upwards).
   (silence)

0 1958-08-09, #Agenda Vol 01, #unset, #Zen
   Evidently the gods of the Puranas are a good deal worse than human beings, as we saw in that film the other day1 (and that story was absolutely true). The gods of the Overmind are infinitely more egocentric the only thing that counts for them is their power, the extent of their power. Man has in addition a psychic being, so consequently he has true love and compassionwherein lies his superiority over the gods. It was very, very clearly expressed in this film, and its very true.
   The gods are faultless, for they live according to their own nature, spontaneously and without constraint; it is their godly way. But if one looks at it from a higher point of view, if one has a higher vision, a vision of the whole, they have fewer qualities than man. In this film, it was proved that through their capacity for love and self-giving, men can have as much power as the gods, and even morewhen they are not egoists, when they can overcome their egoism.
   Certainly man is nearer the Supreme than the gods. Provided he fulfills the necessary conditions, he can be nearerhe isnt so automatically, but he can be, he has the power, the potentiality to be.
   Anusuya: wife of the rishi Atri and endowed with a great inner force. In her husband's absence, three gods came (Brahma, Vishnu and Shiva) disguised as brahmins and asked her for some thing to eat. Then they refused to eat unless she served them naked. Since they were brahmins, she could not send them away without feeding them, so by her inner power, she changed them into babies and served them naked. this film was shown at the Ashram Playground on August 5, 1958.
   ***

0 1958-08-29, #Agenda Vol 01, #unset, #Zen
   (Note written by Mother after an experience She had during a playground meditation when Swami J.J. was present. It was this swami with whom Satprem journeyed in the Himalayas to receive tantric initiation.)
   [Satprem would later part company with this Swami and follow a thorough tantric discipline with another guru who will henceforth be called X in the Agenda.]
   The mantra written upon each of the souvenirs1 from the Himalayas has a strong power of evoking the Supreme Mother.

0 1958-08-30, #Agenda Vol 01, #unset, #Zen
   It was just at four oclock in the morning, and it woke me up. It was exactly like this I was apparently in my bathroom, and I had to open the door between the bathroom and Sri Aurobindos room; the moment I put my hand on the doorknob, I knew with an absolute certainty that destruction was awaiting me behind the door. It had the form or image of those great invaders of India, those who had swooped down upon India and destroyed every thing in their wake But it was only an impression.
   So the door had to be opened and I felt and said, Lord, may your will be done. I opened the door and behind it was Z1 in the same clothes he wears when he drives, and he was leaning against one of those big tractor tiresor perhaps he was holding it at the same time. I was so dumbfounded that I woke up. It took me a little while to be able to understand what it might mean, and afterwards Even now, I still dont know What was I? Was I India, or was I the world? I dont know. And what did Z represent? It was as imperative and clear, as positive and absolute as could be: the certitude that destruction was behind the door, that it was inevitable. And it had the form of those great Tartar or Mongol invaders, those people who came from the North and invaded India, who pillaged every thing Thats what it was like. But what Z was doing there I dont know. What does he represent? The first impulse was to tell Abhay Singh, Forbid him to drive the tractor.
  --
   What could it represent, he, and the tractor? I dont know It was not personal, you see I mean this body. It had no thing to do with that.
   (Pavitra:) The industrialization of India?

0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Zen
   I dont know when it begana very long time ago, before I came here, although some of them came while I was here. But in my case, they were always very short. For example, when Sri Aurobindo was here in his body, at any moment, in any difficulty, for any thing, it always came like this: My Lord!simply and spontaneouslyMy Lord! And instantly, the contact was established. But since He left, it has stopped. I can no longer say it, for it would be like saying My Lord, My Lord! to myself.
   I had a mantra in French before coming to Pondicherry. It was Dieu de bont et de misricorde [God of kindness and mercy], but what it means is usually not understoodit is an entire program, a universal program. I have been repeating this mantra since the beginning of the century; it was the mantra of ascension, of realization. At present, it no longer comes in the same way, it comes rather as a memory. But it was deliberate, you see; I always said Dieu de bont et de misricorde, because even then I understood that every thing is the Divine and the Divine is in all things and that it is only we who make a distinction between what is or what is not the Divine.
   My experience is that, individually, we are in relationship with that aspect of the Divine which is not necessarily the most in conformity with our natures, but which is the most essential for our development or the most necessary for our action. For me, it was always a question of action because, personally, individually, each aspiration for personal development had its own form, its own spontaneous expression, so I did not use any formula. But as soon as there was the least little difficulty in action, it sprang forth. Only long afterwards did I notice that it was formulated in a certain way I would utter it without even knowing what the words were. But it came like this: Dieu de bont et de misricorde. It was as if I wanted to eliminate from action all aspects that were not this one. And it lasted for I dont know, more than twenty or twenty-five years of my life. It came spontaneously.
   Just recently one day, the contact became entirely physical, the whole body was in great exaltation, and I noticed that other lines were spontaneously being added to this Dieu de bont et de misricorde, and I noted them down. It was a springing forth of states of consciousness not words.
   Seigneur, Dieu de bont et de misricorde
  --
   The words came afterwards, as if they had been superimposed upon the states of consciousness, grafted onto them. Some of the associations seem unexpected, but they were the exact expression of the states of consciousness in their order of unfolding. They came one after another, as if the contact was trying to become more complete. And the last was like a triumph. As soon as I finished writing (in writing, all this becomes rather flat), the impetus wi thin was still alive and it gave me the sense of an all-conquering Truth. And the last mantra sprang forth:
   Seigneur, Dieu de la Vrit victorieuse!
  --
   Of course, these things should not be published. We can file them in this Agenda of the Supramental Manifestation for later on. Later on, when the Victory is won, we shall say, If you want to see the curve
   But what is going to come now? I constantly hear the Sanskrit mantra:
  --
   When I have this mantra, instead of saying hello, good-bye, I shall say that. When I say hello, good-bye, it means Hello: the Presence is here, the Light is here. Good-bye: I am not going away, I am staying here.
   But when I have this mantra, I believe some thing will happen.
   (silence)
   For the moment, of all the formulas or mantras, the one that acts most directly on this body, that seizes all the cells and immediately does this (vibrating motion) is the Sanskrit mantra: OM NAMO BHAGAVATEH.
   As soon as I sit for meditation, as soon as I have a quiet minute to concentrate, it always begins with this mantra, and there is a response in the body, in the cells of the body: they all start vibrating.
   this is how it happened: Y had just returned, and he brought back a trunk full of things which he then proceeded to show me, and his excitement made tight, tight little waves in the atmosphere, making my head ache; it made anyway, it was unpleasant. When I left, just after that had happened, I sat down and went like this (gesture of sweeping out) to make it stop, and immediately the mantra began.
   It rose up from here (Mother indicates the solar plexus), like this: Om Namo Bhagavateh OM NAMO BHAGAVATEH OM NAMO BHAGAVATEH. It was formidable. For the entire quarter of an hour that the meditation lasted, every thing was filled with Light! In the deeper tones it was of golden bronze (at the throat level it was almost red) and in the higher tones it was a kind of opaline white light: OM NAMO BHAGAVATEH, OM NAMO BHAGAVATEH, OM NAMO BHAGAVATEH.
   The other day (I was in my bathroom upstairs), it came; it took hold of the entire body. It rose up in the same way, and all the cells were trembling. And with such a power! So I stopped every thing, all movement, and I let the thing grow. The vibration went on expanding, ever widening, as the sound itself was expanding, expanding, and all the cells of the body were seized with an intensity of aspiration as if the entire body were swellingit became overwhelming. I felt that it would all burst.
   I understood those who withdraw from every thing to live that totally.
  --
   Unfortunately, I was unable to continue, because I dont have the time; it was just before the balcony darshan and I was going to be late. Some thing told me, That is for people who have no thing to do. Then I said, I belong to my work, and I slowly withdrew. I put on the brakes, and the action was cut short. But what remains is that whenever I repeat this mantra every thing starts vibrating.
   So each one must find some thing that acts on himself, individually. I am only speaking of the action on the physical plane, because mentally, vitally, in all the inner parts of the being, the aspiration is always, always spontaneous. I am referring only to the physical plane.
  --
   And the third is addressed to Sri Aurobindo: Thou art my refuge.
   Shriaravindah sharanam mama.
   Each time this music is played, it produces exactly the same effect upon the body. It is strange, as if all the cells were dilating, with a feeling that the body is growing larger It becomes all dilated, as if swollen with lightwith force, a lot of force. And this music seems to form spirals, like luminous ribbons of incense smoke, white (not transparent, literally white) and they rise up and up. I always see the same thing; it begins in the form of a vase, then swells like an amphora and converges higher up to blossom forth like a flower.
   So for these mantras, every thing depends upon what you want to do with them. I am in favor of a short mantra, especially if you want to make both numerous and spontaneous repetitionsone or two words, three at most. Because you must be able to use them in all cases, when an accident is about to happen, for example. It has to spring up without thinking, without calling: it should issue forth from the being spontaneously, like a reflex, exactly like a reflex. Then the mantra has its full force.
   For me, on the days when I have no special preoccupations or difficulties (days I could call normal, when I am normal), every thing I do, all the movements of this body, all, all the words I utter, all the gestures I make, are accompanied and upheld by or lined, as it were, with this mantra:
   OM NAMO BHAGAVATEH OM NAMO BHAGAVATEH
  --
   this one, this mantra, OM NAMO BHAGAVATEH, came to me after some time, for I felt well, I saw that I needed to have a mantra of my own, that is, a mantra consonant with what this body has to do in the world. And it was just then that it came.3 It was truly an answer to a need that had made itself felt. So if you feel the neednot there, not in your head, but here (Mother points to the center of her heart), it will come. One day, either you will hear the words, or they will spring forth from your heart And when that happens, you must hold onto it.
   The first syllable of NAMO is pronounced with a short 'a,' as in nahmo. The final word is pronounced BHA-GAH-VA-TEH.

0 1958-09-19, #Agenda Vol 01, #unset, #Zen
   Ever since my childhood, I have spent my time veiling myself: one veil over another veil over another veil, so as to remain invisible. Because to see me without the true attitude is the great sin. Anyway, sin in the sense Sri Aurobindo defines itmeaning that things are no longer in their place.
   ***

0 1958-10-01, #Agenda Vol 01, #unset, #Zen
   It was so strong, so strong that it was really inexpressible. The negative experience of no longer being an individual, or in other words, the dissolution of the ego, took place a long time ago and still takes place quite often: the ego completely vanishes. But this was a positive experience of being not just the universe in its totality, but some thing elseineffable, yet concrete, absolutely concrete! Unutterable1and yet utterly concrete: the divine Person beyond the Impersonal.
   The experience lasted for only a few minutes. And I knew, then, that all our words all our words are empty. But circumstances were such that I had to speak

0 1958-10-04, #Agenda Vol 01, #unset, #Zen
   It must be strong enough to pull me from my concentration or my activity. If I knew when you concentrate or do your puja,1 I could tune into you, and shell I would know more; otherwise, my inner life is too l am not at all passive inwardly, you see, I am very active, so I dont usually receive your vibrations unless they impose themselves strongly or unless I have decided beforeh and to be attentive to what is coming from someone or other. If I know that at a given moment some thing is going to happen, then I open a door, as it were. But its difficult to speak of these things.
   When you left on your journey,2 for example, I made a specie! concentration for all to go well so that no thing untoward happen to you. I even made a formation and asked for a constant, special help over you. Then I renewed my concentration every day, which is how I came to notice that you were invoking me very regulary. I Saw you everyday, everyday, with a very regular precision. It was some thing that imposed itself on me, but it imposed itself only because l had initially made a formation to follow you.
  --
   The other day when I was in this state of concentration, I had the vision that I mentioned to you. I felt I was being pulled, that some thing was pulling me and trying to draw my attention. I felt it very strongly. So I opened my eyes, my mental eyes (the physical eyes may remain opened or closed, it makes no difference either way; when I am concentrated, things on the physical plane no longer exist), I deliberately opened the minds eyes, for that is where I felt myself being pulled, and then I had this vision I told you of. Someone was trying to draw my attention, to tell me some thing. It takes someone really quite powerful, with a very great power of concentration, to do thatthere are certainly a great many people here and elsewhere who try to do this, yet I dont feel a thing.3
   In the outer, practical domain, I might suddenly think of someone, so I know that this person is calling or thinking of me. When you left on your trip, I created a special link-up so that if ever, at any moment, you called me for any thing, I would know it instantly, and I remained attentive and alert. But I do that only in exceptional cases. Generally speaking, when I havent made this special link-up, things keep coming in and coming in and coming in and coming in, and the answer goes out automatically, here or there or there or therehundreds and hundreds of things that I dont keep in my memory because then it would really be frightful. I dont keep these things in my consciousness; it is rather a work that is done automatically.
   When you asked me if X4 were thinking of me, I consulted my atmosphere and saw that it was true, that even many times a day Xs thoughts were coming. So I know that he is concentrating on me, or some thing: it simply passes through me, and I answer automatically. But I dont particularly pay attention to X, unless you ask me a question about him, in which case I deliberately tune into him, then observe and determine whether its like this or like that. Whereas this vision the other day was some thing that thrust itself on me; I was in another region altogether, in my inner contemplation, my concentrationa very strong concentrationwhen I was forced to enter into contact with this being whose vision I had and who was obviously a very powerful being. After telling me what he had to tell me, he went away in a very peculiar way, not at all suddenly as most people appear and disappear, not at all like that. When I first saw him, there was a living form the being himself was there but upon leaving (probably to see the effect, to find out whether he had truly succeeded in making himself understood), he left behind a kind of image of himself. Afterwards, this image blurred and it left only a silhouette, an outline, then it disappeared altogether leaving only an impression. That was the last thing I saw. So I kept the impression and analyzed it to find out exactly what was involved; all this was filed away, and then it was over. I began my concentration once again.
   I intentionally carry everybody in my active consciousness for the work, and I do the work consciously; but the extent to which people in the world, or those who are here in the Ashram, are conscious of this or receive the results depends upon them, though not exclusively.
   The other day, for example, though I no longer recall exactly when (I forget every thing on purpose)but it was in the last part of the night I had a rather long activity concerning the whole realization of the Ashram, notably in the fields of education and art. I was apparently inspecting this area to see how things were there, so naturally I saw a certain number of people, their work and their inner states. Some saw me and, at that moment, had a vision of me. It is likely that many were asleep and didnt notice any thing, but some actually saw me. The next morning, for example, someone who works at the theater told me that she had had a splendid vision of me in which I had spoken to her, blessed her, etc. this was her way of receiving the work I had done. And this kind of thing is happening more and more, in that my action is awakening the consciousness in others more and more strongly.
   Naturally, the reception is always incomplete or partially modified; when it passes through the individuality, it becomes narrowed, a personal thing. It seems impossible for each one to have a consciousness vast enough to see the thing in its entirety.
   You said that our way of receiving your work or becoming conscious of it does not exclusively depend upon us. What do you mean?
   It depends upon the progress in the consciousness. The more the action is supramentalized, the more its reception is IMPOSED upon the consciousness of each one. The actions progress makes it more and more perceptible IN SPITE OF each ones condition. The milieu obviously limits and altersdistortswhat it receives, but the quality of the Work acts upon this receptivity and imposes itself on it in a more and more efficient and imperious way.
   There is an interdependence between the individual progress and the collective progress, between that which works and that which is worked upon. It proceeds like this (gesture of intermeshing), and as one progresses, the other progresses. The progress above not only hastens the progress below but brings the two nearer together, thus changing the distance in the relationship; that is, the distance will not remain the same, the ratio between the progress here and the progress above wont always be identical.
   The progress above follows a certain trajectory, and in some cases the distance increases, in others it decreases (although on the whole, the distance remains relatively unchanged), but my feeling is that the collective receptivity will increase as the action becomes increasingly supramentalized. And the need for an individual receptivitywith all its distortions and alterations and limitationswill decrease in importance as the supramental influence increasingly imposes its power. this influence will impose itself in such a way that it will no longer be subject to the defects in receptivity.
   ***
  --
   Before, I always had the negative experience of the disappearance of the ego, of the oneness of Creation, where every thing implying separation disappearedan experience that, personally, I would call negative. Last Wednesday, while I was speaking (and thats why at the end I could no longer find my words), I seemed suddenly to have left this negative phenomenon and entered into the positive experience: the experience of BEING the Supreme Lord, the experience that no thing exists but the Supreme Lordall is the Supreme Lord, there is no thing else. And at that moment, the feeling of this infinite power that has no limit, that no thing can limit, was so overwhelming that all the functions of the body, of this mental machine that summons up words, all this was I could no longer speak French. Perhaps the words could have come to me in Englishprobably, because it was easier for Sri Aurobindo to express himself in English, and thats how it must have happened: it was the part embodied in Sri Aurobindo (the part of the Supreme that was embodied in Sri Aurobindo for its manifestation) that had the experience. this is what joined back with the Origin and caused the experience I was well aware of it. And that is probably why its transcription through English words would have been easier than through French words (for at these moments, such activities are purely mechanical, rather like automatic machines). And naturally the experience left some thing behind. It left the sense of a power that can no longer be qualified,5 really. And it was there yesterday evening.
   The difficultyits not even a difficulty, its just a kind of precaution that is taken (automatically, in fact) in order to For example, the volume of Force that was to be expressed in the voice was too great for the speech organ. So I had to be a little attentive that is, there had to be a kind of filtering in the outermost expression, otherwise the voice would have cracked. But this isnt done through the will and reason, its automatic. Yet I feel that the capacity of Matter to contain and express is increasing with phenomenal speed. But its progressive, it cant be done instantly. There have often been people whose outer form broke because the Force was too strong; well, I clearly see that it is being dosed out. After all, this is exclusively the concern of the Supreme Lord, I dont bother about itits not my concern and I dont bother about itHe makes the necessary adjustments. Thus it comes progressively, little by little, so that no fundamental disequilibrium occurs. It gives the impression that ones head is swelling so tremendously it will burst! But then if there is a moment of stillness, it adapts; gradually, it adapts.
   Only, one must be careful to keep the sense of the Unmanifest sufficiently present so that the various things the elements, the cells and all thathave time to adapt. The sense of the Unmanifest, or in other words, to step back into the Unmanifest.6 this is what all those who have had experiences have done; they always believed that there was no possibility of adaptation, so they left their bodies and went off.
   ***
  --
   Money is meant to circulate. What should remain constant is the progressive movement of an increase in the earths productionan ever-expanding progressive movement to increase the earths production and improve existence on earth. It is the material improvement of terrestrial life and the growth of the earths production that must go on expanding, enlarging, and not this silly paper or this inert metal that is amassed and lifeless.
   Money is not meant to generate money; money should generate an increase in production, an improvement in the conditions of life and a progress in human consciousness. this is its true use. What I call an improvement in consciousness, a progress in consciousness, is every thing that education in all its forms can providenot as its generally understood, but as we understand it here: education in art, education in from the education of the body, from the most material progress, to the spiritual education and progress through yoga; the whole spectrum, every thing that leads humanity towards its future realization. Money should serve to augment that and to augment the material base for the earths progress, the best use of what the earth can giveits intelligent utilization, not the utilization that wastes and loses energies. The use that allows energies to be replenished.
   In the universe there is an inexhaustible source of energy that asks only to be replenished; if you know how to go about it, it is replenished. Instead of draining life and the energies of our earth and making of it some thing parched and inert, we must know the practical exercise for replenishing the energy constantly. And these are not just words; I know how its to be done, and science is in the process of thoroughly finding outit has found out most admirably. But instead of using it to satisfy human passions, instead of using what science has found so that men may destroy each other more effectively than they are presently doing, it must be used to enrich the earth: to enrich the earth, to make the earth richer and richer, more active, generous, productive and to make all life grow towards its maximum efficiency. this is the true use of money. And if its not used like that, its a vicea short circuit and a vice.
   But how many people know how to use it in this way? Very few, which is why they have to be taught. What I call teach is to show, to give the example. We want to be the example of true living in the world. Its a challenge I am placing before the whole financial world: I am telling them that they are in the process of withering and ruining the earth with their idiotic system; and with even less than they are now spending for useless thingsmerely for inflating some thing that has no inherent life, that should be only an instrument at the service of life, that has no reality in itself, that is only a means and not an end (they make an end of some thing that is only a means)well then, instead of making of it an end, they should make it the means. With what they have at their disposal they could oh, transform the earth so quickly! Transform it, put it into contact, truly into contact, with the supramental forces that would make life bountiful and, indeed, constantly renewedinstead of becoming withered, stagnant, shrivelled up: a future moon. A dead moon.
   We are told that in a few millions or billions of years, the earth will become some kind of moon. The movement should be the opposite: the earth should become more and more a resplendent sun, but a sun of life. Not a sun that burns, but a sun that illuminesa radiant glory.
   Puja: ceremony , invocation or evocation of a god (in this case, a tantric ritual ).
   When the disciple became a Sannyasi and travelled in the Himalayas with the tantric Swami
   In this vision, the d. ceased tantric guru of the guru who initiated Satprem appeared to Mother in a dark blue light and 'imposed' himself on her to tell her certain things.
   The disciple's tantric guru.

0 1958-10-06, #Agenda Vol 01, #unset, #Zen
   When I am not in my body, I have all kinds of contacts with people, contacts of different types. And its not a thing decided in advance, it is not willed, it is not even thought out; it is simply observed.
   Certain relationships are entirely wi thin me, entirely. It is not a relationship between individuals, but a relationship between states of beingwhich means that with the same individual there may be many different relationships. If it were a single whole but I am still not sure if there is a single person with whom the relationship is global.
   So there are parts which are entirely wi thin me, entirely there is no difference; they are myself. There are other parts with which I am conscious of an exchangea very familiar, very intimate exchange. And there are parts outside of me with which I still have relationships, not exactly as with strangers but merely as acquaintances; it is still necessary to observe their reactions in order to do the correct thing. And the ratio between these different parts is naturally different depending upon the different individuals.
   ***
  --
   So this habit of cringing, of being discouraged or even feeling ill at ease or abusing oneself, saying, There, Ive done it again All this is absolute foolishness.
   Rather, simply say, We do not know how to do things as they should be done, well then, let them be done for us and come what may! If we could only see how every thing that looks like a difficulty, an error, a failure or an obstacle is simply there to help us make the realization more perfect.
   Once we know this, every thing becomes easy.
   ***

0 1958-10-10, #Agenda Vol 01, #unset, #Zen
   We always come back to the same thing: the absolute necessity for perfect sincerity, perfect honesty and a sense of the dignity of all we do so that we may do it as it should be done.
   If we could truly, perfectly know all the details of the ceremony of life, the worship of the Lord in physical life, it would be wonderfulto know, and no longer to err, never again to err. To perform the ceremony as perfectly as an initiation.
   To know life utterly Oh, there is a very interesting thing in this regard! And its strange, but this particular knowledge reminds me of one of my Sutras1 (which I read out, but no one understood or understood only vaguely, like that):
   It is the Supreme Lord who has ineluctably decreed the place you occupy in the universal concert, but whatever be this place, you have equally the same right as all others to ascend the supreme summits right to the supramental realization.
   There is ones position in the universal hierarchy, which is some thing ineluctableit is the eternal lawand there is the development in the manifestation, which is an education; it is progressive and done from wi thin the being. What is remarkable is that to become a perfect being, this positionwhatever it is, decreed since all eternity, a part of the eternal Truthmust manifest with the greatest possible perfection as a result of evolutionary growth. It is the junction, the union of the two, the eternal position and the evolutionary realization, that will make the total and perfect being, and the manifestation as the Lord has willed it since the beginning of all eternity (which has no beginning at all! ).
   And for the cycle to be complete, one cannot stop on the way at any plane, not even the highest spiritual plane nor the plane closest to matter (like the occult plane in the vital, for example). One must descend right into matter, and this perfection in manifestation must be a material perfection, or otherwise the cycle is not completewhich explains why those who want to flee in order to realize the divine Will are in error. What must be done is exactly the opposite! The two must be combined in a perfect way. this is why all the honest sciences, the sciences that are practiced sincerely, honestly, exclusively with a will to know, are difficult pathsyet such sure paths for the total realization.
   It brings up very interesting things. (What I am going to say now is very personal and consequently cannot be used, but it may be kept anyway:)
   There are two parallel things that, from the eternal and supreme point of view, are of identical importance, in that both are equally essential for the realization to be a true realization.
   On the one hand, there is what Sri Aurobindowho, as the Avatar, represented the supreme Consciousness and Will on earthdeclared me to be, that is, the supreme universal Mother; and on the other hand, there is what I am realizing in my body through the integral sadhana.2 I could be the supreme Mother and not do any sadhana, and as a matter of fact, as long as Sri Aurobindo was in his body, it was he who did the sadhana, and I received the effects. These effects were automatically established in the outer being, but he was the one doing it, not II was merely the bridge between his sadhana and the world. Only when he left his body was I forced to take up the sadhana myself; not only did I have to do what I was doing beforebeing a bridge between his sadhana and the world but I had to carry on the sadhana myself. When he left, he turned over to me the responsibility for what he himself had been doing in his body, and I had to do it. So there are both these things. Sometimes one predominates, sometimes the other (I dont mean successively in time, but it depends on the moment), and they are trying to combine in a total and perfect realization: the eternal, ineffable and immutable Consciousness of the Executrice of the Supreme, and the consciousness of the Sadhak of the integral Yoga who strives in an ascending effort towards an ever increasing progression.
   To this has been added a growing initiation into the supramental realization which is (I understand it well now) the perfect union of what comes from above and what comes from below, or in other words, the eternal position and the evolutionary realization.
   Then and this becomes rather amusing like lifes play Depending upon each ones nature and position and bias, and because human beings are very limited, very partial and incapable of a global vision, there are those who believe, who have faith, or to whom the eternal Mother is revealed through Grace, who have this kind of relationship with the eternal Mother and there are those who themselves are plunged in sadhana, who have the consciousness of a developed sadhak, and thereby have the same relationship with me as one has with what they generally call a realized soul. Such persons consider me the prototype of the Guru teaching a new way, but the others dont have this relationship of sadhak to Guru (I am taking the two extremes, but of course there are all the possibilities in between), they are only in contact with the eternal Mother and, in the simplicity of their hearts, they expect Her to do every thing for them. If they were perfect in this attitude, the eternal Mother would do every thing for themas a matter of fact, She does do every thing, but as they arent perfect, they cannot receive it totally. But the two paths are very different, the two kinds of relationships are very different; and as we all live according to the law of external things, in a material body, there is a kind of annoyance, an almost irritated misunderstanding, between those who follow this path (not consciously and intentionally, but spontaneously), who have this relationship of the child to the Mother, and those who have this other relationship of the sadhak to the Guru. So it creates a whole play, with an infinite diversity of shades.
   But all this is still in suspense, on the way to realization, moving forward progressively; therefore, unless we are able to see the outcome, we cant understand a thing. We get confused. Only when we see the outcome, the final realization, only when we have TOUCHED there, will every thing be understood then it will be as clear and as simple as can be. But meanwhile, my relationships with different people are very funny, utterly amusing!
   Those who have what I would call the more outer relationship compared to the other (although it is not really so)the relationship of yoga, of sadhanaconsider the others superstitious; and the others, who have faith OI perception, or the Grace to have understood what Sri Aurobindo meant (perhaps even before knowing what he said, but in any event, after he said it), discard the others as ignorant unbelievers! And there are all the gradations in between, so it really becomes quite funny!
   It opens up extraordinary horizons; once you have understood this, you have the keyyou have the key to many, many things: the different positions of each of the different saints, the different realizations and it resolves all the incoherencies of the various manifestations on earth.
   For example, this question of PowerTHE Powerover Matter. Those who perceive me as the eternal, universal Mother and Sri Aurobindo as the Avatar are surprised that our power is not absolute. They are surprised that we have not merely to say, Let it be thus for it to be thus. this is because, in the integral realization, the union of the two is essential: a union of the power that proceeds from the eternal position and the power that proceeds from the sadhana through evolutionary growth. Similarly, how is it that those who have reached even the summits of yogic knowledge (I was thinking of Swami) need to resort to beings like gods or demigods to be able to realize things?Because they have indeed united with certain higher forces and entities, but it was not decreed since the beginning of time that they were this particular being. They were not born as this or that, but through evolution they united with a latent possibility in themselves. Each one carries the Eternal wi thin himself, but one can join Him only when one has realized the complete union of the latent Eternal with the eternal Eternal.
   And this explains every thing, absolutely every thing: how it works, how it functions in the world.3 I was saying to myself, But I have no powers, I have no powers! Several days ago, I said, But after all, I KNOW WHO is there, I know, yet how is it that ? There, up to there (the level of the head), it is all-powerful, no thing can resist but here it is ineffective. So those who have faith, even an ignorant but real faith (it can be ignorant but nevertheless it is real), say, What! How can you have no powers? Because the sadhana is not yet over.
   The Lord will possess his universe only when the universe will have consciously become the Lord.

0 1958-10-25 - to go out of your body, #Agenda Vol 01, #unset, #Zen
   Each one is in touch with the universal expression of an aspect or a will or a mode of the Supreme, and if one aspires for this, it is this that comes, with an extraordinary plasticity. And when that happens, I even become the Witness (not the witness in the way of the Purusha1: a witness far more infinite and eternal than the Purusha). I see what responds, why it responds, how it responds. this is how I know what people want (not here below, nor even in their highest aspiration). I see it even when the people themselves are no longer consciousor rather, not yet conscious (for me, its no longer, but anyway ), when they are not yet conscious of this identification somewhere. Even then I see it.
   Its interesting.
  --
   Why arent people conscious of this identification while having it in a part of their being?
   Between the outer consciousness and the deepest consciousness there are truly holeswhich are missing links between states of being and which have to be built, but they dont know how to do it. So their first reaction when they go wi thin is panic! They feel they are falling into night, into no thingness, into non-being!
   I had a Danish friend, an artist, to whom this happened. He wanted me to teach him how to go out of his body. He had interesting dreams so he thought it might be worthwhile to go there consciously. I helped him to go out but it was frightful! When he dreamed, a part of his mind indeed remained conscious, active, and a kind of link remained between this active part and his outer being, so he remembered some of his dreams, but it was only a very partial phenomenon. To go out of your body means that you must gradually pass through ALL the states of being, if you are to do it systematically. But already in the subtle physical it was almost non-individualized, and as soon as he went a bit further, there was no longer any thing! It was unformed, nonexistent.
   So they sit down (they are told to interiorize, to go wi thin themselves), and they panic!Naturally they feel that they that they are disappearing: there is no thing! There is no consciousness!

0 1958-11-02, #Agenda Vol 01, #unset, #Zen
   Last night, I thought, My god! If I have to Individually, with this one or that one, by selecting the best, I could get somewhere, but this this mass.1 Swami had told me sohe told me immediately after his first meditation (collective meditation at the Ashram playground), he told me, The stuff is not good! (Mother laughs)
   I didnt press the matter.
   All this together constitutes one collective entity, and the individual is lost in it. If I had to deal with this person or that person individually, it would be different. But all together, taking them all together as a collective entity, well, its not brilliant.
   Mother is referring to the Ashram as a collectivity.

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
   The gods of the Puranas are merciless gods who respect only power and have no thing of the true love, charity or profound goodness that the Divine has put into the human consciousness and which compensate psychically for all the outer defects. They themselves have no thing of this, they have no psychic.1 The Puranic gods have no psychic, so they act according to their power. They are restrained only when their power is not all-powerful, thats all.
   But what does Anusuya represent?2
   She is a portrait of the ideal woman according to the Hindu conception, the woman who worships her husb and as a god, which means that she sees the Supreme in her husband. And so this woman was much more powerful than all the gods of the Puranas precisely because she had this psychic capacity for total self-giving; and her faith in the Supremes presence in her husb and gave her a much greater power than that of all the gods.
   The story narrated in the film went like this: Narada, as usual, was having fun. (Narada is a demigod with a divine position that is, he can communicate with man and with the gods as he pleases, and he serves as an intermediary, but then he likes to have fun!) So he was quarrelling with one of the goddesses, I no longer recall which one, and he told her (Ah, yes! The quarrel was with Saraswati.) Saraswati was telling him that knowledge is much greater than love (much greater in that it is much more powerful than love), and he replied to her, You dont know what youre talking about! (Mother laughs) Love is much more powerful than knowledge. So she challenged him, saying, Well then, prove it to me.I shall prove it to you, he replied. And the whole story starts there. He began creating a whole imbroglio on earth just to prove his point.
   It was only a film story, but anyway, the goddesses, the three wives of the Trimurti that is, the consort of Brahma, the consort of Vishnu and the consort of Shivajoined forces (!) and tried all kinds of things to foil Narada. I no longer recall the details of the story Oh yes, the story begins like this: one of the three I believe it was Shivas consort, Parvati (she was the worst one, by the way!)was doing her puja. Shiva was in meditation, and she began doing her puja in front of him; she was using an oil lamp for the puja, and the lamp fell down and burned her foot. She cried out because she had burned her foot. So Shiva at once came out of his meditation and said to her, What is it, Devi? (laughter) She answered, I burned my foot! Then Narada said, Arent you ashamed of what you have done?to make Shiva come out of his meditation simply because you have a little burn on your foot, which cannot even hurt you since you are immortal! She became furious and snapped at him, Show me that it can be otherwise! Narada replied, I am going to show you what it is to really love ones husbandyou dont know any thing about it!
   Then comes the story of Anusuya and her husb and (who is truly a husb and a very good man, but well, not a god, after all!), who was sleeping with his head resting upon Anusuyas knees. They had finished their puja (both of them were worshippers of Shiva), and after their puja he was resting, sleeping, with his head on Anusuyas knees. Meanwhile, the gods had descended upon earth, particularly this Parvati, and they saw Anusuya like that. Then Parvati exclaimed, this is a good occasion! Not very far away a cooking fire was burning. With her power, she sent the fire rolling down onto Anusuyas feetwhich startled her because it hurt. It began to burn; not one cry, not one movement, no thing because she didnt want to awaken her husband. But she began invoking Shiva (Shiva was there). And because she invoked Shiva (it is lovely in the story), because she invoked Shiva, Shivas foot began burning! (Mother laughs) Then Narada showed Shiva to Parvati: Look what you are doing; you are burning your husbands foot! So Parvati made the opposite gesture and the fire was put out.
   Thats how it went.
  --
   Oh, the story was very lovely all along. There was one thing after another, one thing after another, and always the power of Anusuya was greater than the power of the gods. I liked that story very much.
   It ended in a (Oh, the story was very long; it lasted three hours!) But really, it was lovely throughout. Lovely in the way it showed that the sincerity of love is much more powerful than any thing else.
   If I were to narrate the whole thing to you, there would be no end to it, but anyway, you get the idea.
   ***
  --
   It should be said that we are speaking of the Puranic gods, because the Christians, for example, do not understand what this can mean. They have an entirely different conception of the gods.
   It could apply to the old Greek mythology, though.
  --
   There is the whole Chaldean tradition, and there is also the Vedic tradition, and there was very certainly a tradition anterior to both that split into two branches. Well, all these occult experiences have been the same. Only the description differs depending upon the country and the language. The story of creation is not told from a metaphysical or psychological point of view, but from an objective point of view, and this story is as real as our stories of historical periods. Of course, its not the only way of seeing, but it is just as legitimate a way as the others, and in any event, it recognizes the concrete reality of all these divine beings. Even now, the experiences of Western occultists and those of Eastern occultists exhibit great similarities. The only difference is in the way they are expressed, but the manipulation of the forces is the same.
   I learned all this through Theon. Probably, he was I dont know if he was Russian or Polish (a Russian or Polish Jew), he never said who he really was or where he was born, nor his age nor any thing.
   He had assumed two names: one was an Arab name he had adopted when he took refuge in Algeria (I dont know for what reason). After having worked with Blavatsky and having founded an occult society in Egypt, he went to Algeria, and there he first called himself Aa Aziz (a word of Arabic origin meaning the beloved). Then, when he began setting up his Cosmic Review and his cosmic group, he called himself Max Theon, meaning the supreme God (!), the greatest God! And no one knew him by any other name than these twoAa Aziz or Max Theon.
  --
   He said he had received initiation in India (he knew a little Sanskrit and the Rig-Veda thoroughly), and then he formulated a tradition which he called the cosmic tradition and which he claimed to have received I dont know howfrom a tradition anterior to that of the Cabala and the Vedas. But there were many things (Madame Theon was the clairvoyant one, and she received visions; oh, she was wonderful!), many things that I myself had seen and known before knowing them which were then substantiated.
   So personally, I am convinced that there was indeed a tradition anterior to both these traditions containing a knowledge very close to an integral knowledge. Certainly, there is a similarity in the experiences. When I came here and told Sri Aurobindo certain things I knew from the occult standpoint, he always said that it conformed to the Vedic tradition. And as for certain occult practices, he told me that they were entirely tantric and I knew no thing at that time, absolutely no thing, neither the Vedas nor the Tantras.
   So very probably there was a tradition anterior to both. I have recollections (for me, these are always things I have LIVED), very clear, very distinct recollections of a time that was certainly VERY anterior to the Vedic times and to the Cabala, to the Chaldean tradition.
   But now, there is only a very small number of people in the West who know that it isnt merely subjective or imaginative (the result of a more or less unbridled imagination), and that it corresponds to a universal truth.
   All these regions, all these realms are filled with beings who exist separately in their own realms, and if you are awake and conscious on a given plane for example, if while going out of a more material body you awaken on some higher planeyou can have the same relationship with the things and people of that plane as with the things and people of the material world. In other words, there exists an entirely objective relationship that has no thing to do with your own idea of things. Naturally, the resemblance becomes greater and greater as you draw nearer the physical world, the material world, and there is even a moment when one region can act directly upon the other. In any case, in what Sri Aurobindo calls the kingdoms of the overmind, you find a concrete reality entirely independent of your personal experience; whenever you come back to it, you again find the same things, with some differences that may have occurred DURING YOUR ABSENCE. And your relationships with the beings there are identical to those you have with physical beings, except that they are more flexible, more supple and more direct (for example, there is a capacity to change the outer form, the visible form, according to your inner state), but you can make an appointment with someone, come to the meeting and again find the same being, with only certain differences that may have occurred during your absence but it is absolutely concrete, with absolutely concrete results.
   However, you must have at least a little experience of these things to understand them. Otherwise, if you are convinced that all this is just human fancy or mental formations, if you believe that these gods have such and such a form because men have imagined them to be like that, or that they have such and such defects or qualities because men have envisioned it that wayas with all those who say God is created in the image of man and exists only in human thoughtall such people wont understand, it will seem absolutely ridiculous to them, a kind of madness. You must live a little, touch the subject a little to know how concrete it is.
   Naturally, children know a great dealif they have not been spoiled. There are many children who return to the same place night after night and continue living a life they have begun there. When these faculties are not spoiled with age, they can be preserved wi thin one. There was a time when I was especially interested in dreams, and I could return exactly to the same place and continue some work I had begun there, visit some thing, for example, or see to some thing, some work of organization or some discovery or exploration; you go to a certain place, just as you go somewhere in life, then you rest a while, then you go back and begin againyou take up your work just where you left it, and you continue. You also notice that there are things entirely independent of you, certain variations which were not at all created by you and which occurred automatically during your absence.
   But then, you must LIVE these experiences yourself; you yourself must see, you must live them with enough sincerity to see (by being sincere and spontaneous) that they are independent of any mental formations. Because one can take the opposite line and make an intensive study of the way mental formations act upon eventswhich is very interesting. But thats another field. And this study makes you very careful, very prudent, because you start noticing to what extent you can delude yourself. Therefore, both one and the other, the mental formation and the occult reality, must be studied to see what the ESSENTIAL difference is between them. The one exists in itself, entirely independent of what we think about it, and the other
   That was a grace. I was given every experience without knowing ANY thiNG of what it was all aboutmy mind was absolutely blank. There was no active correspondence in the formative mind. I only knew about what had happened or the laws governing these happenings AFTERWARDS, when I was curious and inquired to find out what it related to. Then I found out. But otherwise, I didnt know. So that was the clear proof that these things existed entirely outside of my imagination or thought.
   It doesnt happen very frequently in this world. And thats why these experiences, which otherwise seem quite natural, quite obvious, appear to be extravagant fancies to people who know no thing.
   But if you transposed this to France, to the West, unless you frequent occult circles, people would look at you with And behind your back, they would say, That person is cracked!
   ***
  --
   Once you have worked in this field, you realize that when you have studied a subject, when you have mentally understood some thing, it gives a special tonality to the experience. The experience may be quite spontaneous and sincere, but the simple fact of having known this subject and of having studied it gives a particular tonality; on the other hand, if you have learned no thing of the subject, if you know no thing at all, well, when the experience comes, the notation of it is entirely spontaneous and sincere. It can be more or less adequate, but it is not the result of a former mental formation.
   What happened in my life is that I never studied or knew things until AFTER having the experienceonly BECAUSE OF the experience and because I wanted to understand it would I study things related to it.
   It was the same thing for visions of past lives. I knew NO thiNG when I would have the experience, not even the possibility of past lives, and only after having had the experience would I study the question and, for example, even verify certain historical facts that had occurred in my vision but about which I had no prior knowledge.
   ***
  --
   To give another comparison, it could be said that the physical body is at the centerit is the most material and the most condensed, as well as the smallestand the more subtle inner bodies increasingly overlap the limits of this central physical body; they pass through it and extend further and further out, like water evaporating from a porous vase which creates a kind of steam all around it. And the more subtle it is, the more its extension tends to fuse with that of the universe: you finally become universal. It is an entirely concrete process that makes the invisible worlds an objective experience and even allows you to act in those worlds.
   In Sri Aurobindo's and Mother's terminology, 'psychic' or 'psychic being' means the soul or the portion of the Supreme in man which evolves from life to life until it becomes a fully self-conscious being. The soul is a special capacity or grace of human beings on earth.

0 1958-11-08, #Agenda Vol 01, #unset, #Zen
   I found my message for the 1st of January It was quite unforeseen. Yesterday morning, I thought, All the same, I have to find my message, but what? I was absolutely like that, neutral, no thing. Then yesterday evening at the class (of Friday, November 7) I noticed that these children who had had a whole week to prepare their questions on the text had not found a single one! A terrible lethargy! A total lack of interest. And when I had finished speaking, I thought to myself, But what IS there in these people who are interested in no thing but their personal little affairs? So I began descending into their mental atmosphere, in search of the little light, of that which responds And it literally pulled me downwards as into a hole, but in such a material way; my hand, which was on the arm of the chair, began slipping down, my other hand went like this (to the ground), my head, too! I thought it was going to touch my knees!
   And I had the impression It was not an impression I saw it. I was descending into a crevasse between two steep rocks, rocks that appeared to be made of some thing harder than basalt, BLACK, but metallic at the same time, with such sharp edgesit seemed that a mere touch would lacerate you. It appeared endless and bottomless, and it kept getting narrower, narrower and narrower, narrower and narrower, like a funnel, so narrow that there was almost no more roomnot even for the consciousness to pass through. And the bottom was invisible, a black hole. And it went down, down, down, like that, without air, without light, except for a sort of glimmer that enabled me to make out the rock edges. They seemed to be cut so steeply, so sharply Finally, when my head began touching my knees, I asked myself, But what is there at the bottom of this this hole?
   And as soon as I had uttered, What is there at the bottom of this hole? I seemed to touch a spring that was in the very depthsa spring I didnt see but that acted instantly with a tremendous power and it cast me up forthwith, hurled me out of this crevasse into (arms extended, motionless) a formless, limitless vast which was infinitely comfortablenot exactly warm, but it gave a feeling of ease and of an intimate warmth.
   And it was all-powerful, with an infinite richness. It did not have no, it didnt have any kind of form, and it had no limits (naturally, as I was identified with it I knew there was neither limit nor form). It was as if (because it was not visible), as if this vast were made of countless, imperceptible pointspoints that occupied no place in space (there was no sense of space), that were of a deep warm gold but this is only a feeling, a transcription. And all this was absolutely LIVING, living with a power that seemed infinite. And yet motionless.
   It lasted for quite some time, for the rest of the meditation.
   It seemed to contain a whole wealth of possibilities, and all this that was formless had the power to become form.
   At the time, I wondered what it meant. Later, of course, I found out, and finally this morning, I said to myself, Ah, so thats it! It came to give me my message for the new year! Then I transcribed the experienceit cant be described, of course, for it was indescribable; it was a psychological phenomenon and the form it took was only a way of describing the psychological state to oneself. Here is what I wrote down, obviously in a mental way, and I am thinking of using it as my message.
   There was a hesitation in the expression, so I brought the paper and I want us to decide upon the final text together.
  --
   Yes, it was not a willed experience, for I had not decided I would do this. It did not correspond to an inner attitude. In a meditation, one can decide, I will meditate on this or on that or on some thing else I will do this or that. For meditations, I usually have a kind of inner (or higher) perception of what has to be done, and I do it. But it was not that way. I had decided: no thing, to decide no thing, to be like that (gesture of turning upwards).
   And then it happened.
   Suddenly, while I was speaking (it was while I was speaking), I felt, Well really, can any thing be done with such material? Then, quite naturally, when I stopped speaking, oh!I felt that I was being pulled! Then I understood. Because I had asked myself the question, But what is HAPPENING in there behind all those forms? I cant say that I was annoyed, but I said to myself, Well really, this has to be shaken up a bit! And just as I had finished, some thing pulled meit pulled me out of my body, I was literally pulled out of my body.
   And then, down into this hole I still see what I saw then, this crevasse between two rocks. The sky was not visible, but on the rock summits I saw some thing like the reflection of a glimmera glimmercoming from some thing beyond, which (laughing) must have been the sky! But it was invisible. And as I descended, as if I were sliding down the face of this crevasse, I saw the rock edges; and they were really black rocks, as if cut with a chisel, cuts so fresh that they glistened, with edges as sharp as knives. There was one here, one there, another there, everywhere, all around. And I was being pulled, pulled, pulled, I went down and down and downthere was no end to it, and it was becoming more and more compressing.1 It went down and down
   And so, physically, the body followed. My body has been taught to express the inner experience to a certain extent. In the body there is the body-force or the body-form or the body-spirit (according to the different schools, it bears a different name), and this is what leaves the body last when one dies, usually taking a period of seven days to leave.2 With special training, it can acquire a conscious lifeindependent and consciousto such a degree that not only in a state of trance (in trance, it frequently happens that one can speak and move if one is slightly trained or educated), but even in a cataleptic state it can produce sounds and even make the body move. Thus, through training, the body begins to have somnambulistic capacitiesnot an ordinary somnambulism, but it can live an autonomous life.3 this is what took place, yesterday evening it was like that I had gone out of my body, but my body was participating. And then I was pulled downwards: my hand, which had been on the arm of the chair, slipped down, then the other hand, then my head was almost touching my knees! (The consciousness was elsewhere, I saw it from outsideit was not that I didnt know what I was doing, I saw it from outside.) So I said, In any case, this has to stop somewhere because if it continues, my head (laughing) is going to be on the ground! And I thought, But what is there at the bottom of this hole?
   Scarcely had these words been formulated when there I was, at the bottom of the hole! And it was absolutely as if a tremendous, almighty spring were there, and then (Mother hits the table) vrrrm! I was cast out of the abyss into a vastness. My body immediately sat straight up, head on high, following the movement. If someone had been watching, this is what he would have seen: in a single bound, vrrrm! Straight up, to the maximum, my head on high.
   And I followed all this without objectifying it in the least; I was not aware of what it was nor of what was happening, nor of any explanation at all, no thing: it was like that. I was living it, thats all. The experience was absolutely spontaneous. And after this rather painful descent, phew!there was a kind of super-comfort. I cant explain it otherwise, an ease,4 but an ease to the utmost. A perfect immobility in a sense of eternity but with an extraordinary INTENSITY of movement and life! An inner intensity, unmanifested; it was wi thin, self-contained. And motionless (had there been an outside, it would have been motionless in relation to that) and it was in a life so immeasurable that it can only be expressed metaphorically as infinite. And with an intensity, a POWER, a force and a peace the peace of eternity. A silence, a calm. A POWER capable of of EVERY thiNG. Every thing.
   And I was not imagining nor objectifying it; I was living it with easewith a great ease. And it lasted until the end of the meditation. When it gradually began fading, I stopped the meditation and left.
  --
   At the very bottom of the inconscience most hard and rigid Because generally, the inconscience gives the impression, precisely, of some thing amorphous, inert, formless, drab and gray (when formerly I entered the zones of the inconscient, that was the first thing I encountered). But this was an inconscience it was hard, rigid, COAGULATED, as if coagulated to resist: all effort slides off it, doesnt touch it, cannot penetrate it. So I am putting, most hard and rigid and narrow (the idea of some thing that compresses, compresses, compresses you) and stiflingyes, stifling is the word.
   I struck upon an almighty spring that cast me up forthwith into a formless, limitless vast, generator of all creation. It was yes, I have the feeling that it was not the ordinary creation, the primordial creation, but the SUPRAMENTAL creation, for it bore no similarity to the experience of returning to the Supreme, the origin of every thing. I had utterly the feeling of being cast into the origin of the supramental creation some thing that is already (how can it be expressed?) objectified from the Supreme, with the explicit goal of the supramental creation.
  --
   I dont think I am mistaken, for there was such a superabundant feeling of power, of warmth, of gold It was not fluid, it was like a powdering. And each of these things (they cannot be called specks or fragments, nor even points, unless you understand it in the mathematical sense, a point that occupies no space) was some thing equivalent to a mathematical point, but like living gold, a powdering of warm gold. I cannot say it was sparkling, I cannot say it was dark, nor was it made of light, either: a multitude of tiny points of gold, no thing but that. They seemed to be touching my eyes, my face and with such an inherent power and warm thit was a splendor! And then, at the same time, the feeling of a plenitude, the PEACE of omnipotence It was rich, it was full. It was movement at its ultimate, infinitely swifter than all one can imagine, and at the same time it was absolute peace, perfect tranquillity.
   (Mother resumes her message)
  --
   Later Mother further explained: 'When one is exteriorized, this body-spirit retains a connection with the being that has gone out, and what has gone out has a power over itwhich is precisely why one isn't completely dead! The being that has gone out also has the power to make the body move.'
   Later, Mother explained: 'I don't mean an autonomous will (it is the being that has gone out which has the power to make the body move), it has only acquired, through training, the capacity to express the will of the being with which it has kept a relationship through this link of the body-spirit which is broken only at death.'
   Original English.

0 1958-11-11, #Agenda Vol 01, #unset, #Zen
   The objectification of the experience came progressively, as always happens to me. When I have the experience, I am absolutely blank, like a newborn baby to whom things come just like that. I dont know what is happening, and I expect no thing. How much time it has taken me to learn this!
   There is no preliminary thought, preliminary knowledge, preliminary will: all those things do not exist. I am only like a mirror receiving the experience, the simplicity of a little child learning life. It is like that. And it is the gift of the Grace, truly the Grace: in the face of the experience, the simplicity of a little child just born. And it is spontaneously so, but deliberately too; in other words, during the experience I am very careful not to watch myself having the experience so that no previous knowledge intervenes. Only afterwards do I see. It is not a mental construction, nor does it come from some thing higher than the mind (it is not even a knowledge by identity that makes me see things); no, the body (when the experience is in the body) is like that, what in English is called blank. As if it had just been born, as if just then it were being born with the experience.
   And only little by little, little by little, is this experience put in the presence of any previous knowledge. Thus, its explanation and its evaluation come about progressively.
   It is indispensable if one doesnt want to be arbitrary.
   So in fact, only the final wording is correct, but from the point of view of the historical unfolding, it is interesting to observe the passage. It was exactly the same phenomenon for the experience of the Supramental Manifestation. Both these things, the experience of November 7 and of the Supramental, occurred in the same way, identically: I WAS the experience, and no thing else. No thing but the experience at the time it was occurring. And only slowly, while coming out of it, did the previous knowledge, the previous experiences, all the accumulation of what had come before, examine it and put it in its place.
   this is why I arrive at a verbal expression progressively, gropingly; these are not literary gropingsit is aimed at being precise, specific and concise at the same time.
   When I write some thing, I dont expect people to understand it, but I try to avoid the least possible distortion of the experience or the image in this kind of shrinking towards expression.
   What is this spring?
   The spring? It means exactly this: in the deepest depths of the Inconscient is the supreme spring that makes us touch the Supreme. It is like the Supreme making us touch the Supreme: that is the almighty spring. When you arrive at the very bottom of the Inconscient, you touch the Supreme.
   So that is the shortest path!
  --
   Yes. Because at the very bottom of the Inconscient is the Supreme. It is the same idea as the highest height touching the deepest depth. The universe is like a circleit is represented by the serpent biting its tail, its head touching its tail. It means that the supreme height touches the most material matter, without any intermediary. I have already said this several times. But that was the experience. I didnt know what was happening. I expected no thing and it was stupendousin a single bound, I sprang up! If someone had had his eyes open, I assure you he would have had to laugh: I was bent over, like this, more and more, more and more, more and more, my head was just about to touch my knees when suddenlyvrrrm! Straight, straight up, my head upright in a single bound!
   But as soon as you want to express it, it escapes like water running through your fingers; all the fluidity is lost, it evaporates. A rather vague, poetic or artistic expression is much truer, much nearer to the truth some thing hazy, nebulous, undefined. Some thing not concretized like a rigid mental expression this rigidity that the mind has introduced right down into the Inconscient.
   this vision of the Inconscient (Mother remains gazing for a moment) it was the MENTAL Inconscient. Because the starting point was mental. A special Inconscientrigid, hard, resistantwith all that the mind has brought into our consciousness. But it was far worse, far worse than a purely material Inconscient! A mentalized Inconscient, as it were. All this rigidity, this hardness, this narrowness, this fixitya FIXITYcomes from the presence of the mind in creation. When the mind was not manifested, the Inconscient was not like that! It was formless and had the plasticity of some thing that is formless the plasticity has gone.
   It is a terrible image of the Minds action in the Inconscient.
  --
   It would be interesting to mention this.
   Because the starting point, precisely, was to look into the mental unconsciousness of these people. It was the mental Inconscient. Well, the mental Inconscient REFUSES to changewhich is not true of the other one; the other is no thing, it doesnt exist, it is not organized in any way, it has no way of being, whereas this one is an ORGANIZED Inconscientorganized by a beginning mental influence. A hundred times worse!
   this is a very interesting point to note.
   It is not the experience, which I had once before, of the original Inconscient. The experience I had this time is of the Inconscient that has undergone the influence of the Mind in creation. It has become It has become a FAR greater obstacle than before. Before, it did not even have the power to resist, it had no thing, it was truly unconscious. Now it is an Inconscient organized in its refusal to change!
   It was a very new experience.
  --
   And this almighty spring is the perfect image of what is happeningwhat must happen, what will happenFOR EVERYONE: suddenly, one is cast forth into the vast.
   ***

0 1958-11-14, #Agenda Vol 01, #unset, #Zen
   But there is always this wretched question of money. I need it to leave and to pay for the journey. Afterwards, I will manage. Anyway, it is all the same to me; I am not afraid of any thing any longer.
   It seems to me that the sooner I leave the better, because of this hypocrisy I detest.2
   Signed: Satprem

0 1958-11-15, #Agenda Vol 01, #unset, #Zen
   Truly speaking, perhaps one is never rid of the hostile forces as long as one has not permanently emerged into the Light, above the lower hemisphere. There, the term hostile forces loses its meaning; they become only forces of progress, they force you to progress. But to see things in this way, you have to get out of the lower hemisphere, for below, they are very real in their opposition to the divine plan.
   It was said in the ancient traditions that one could not live for more than twenty days in this higher state without leaving ones body and returning to the supreme Origin. Now this is no longer true.
   It is precisely this state of perfect Harmony beyond all attacks that will become possible with the supramental realization. It is what all those who are destined for the supramental transformation will realize. The hostile forces know it well; in the supramental world, they will automatically disappear. Having no more utility, they will be dissolved without our having to do any thing, simply through the presence of the supramental force. So now they are being unleashed with a fury in a negation of every thing, every thing.
   The link between the two worlds has not yet been built, but it is in the process of being built; this was the meaning of the experience of February 3 1958, 1: to build a link between the two worlds. For both worlds are indeed therenot one above the other, but wi thin each other, in two different dimensions. Only, there is no communication between them; they overlap, as it were, without being connected. In the experience of February 3, I saw certain people from here (and from elsewhere) who already belong to the supramental world in a part of their being, but there is no connection, no link. But now the hour has come in universal history for this link to be built.
   What is the relationship between this experience of February 3 and that of November 7 (the almighty spring)? Is what you found in the depths of the Inconscient this same Supramental?
   The experience of November 7 was a further step in the building of the link between the two worlds. Where I was cast was clearly into the origin of the supramental creationall this warm gold, this tremendous living power, this sovereign peace. And once again I saw that the values governing the supramental world have no thing to do with our values here, even the values of our highest wisdom, even those we consider the most divine when we live constantly in a divine Presence: it is utterly different.
   Not only in our state of adoration and surrender to the Supreme, but even in our state of identification, the QUALITY of the identification is different depending upon whether we are on this side, progressing in this hemisphere, or have passed to the other side and have emerged into the other world, the other hemisphere, the higher hemisphere.
   The quality or the kind of relationship I had with the Supreme at that moment was entirely different from the one we have hereeven the identification had a different quality. One can very well understand that all the lower movements are different but this identification by which the Supreme governs and lives in us was the summit of our experience herewell, the way He governs and lives is different depending on whether we are in this hemisphere here or in the supramental life. And at that moment (the experience of November 13), what made the experience so intense was that I came to perceive vaguely both these states of consciousness at once. It was almost as if the Supreme Himself were different, or our experience of Him. And yet, in both cases, it was a contact with the Supreme. It is probably how we perceive Him or the way in which we translate it that differs, but the fact is that the quality of the experience is different.
   In the other hemisphere, there is an intensity and a plenitude which are translated by a power different from the one here. How can I formulate it?I cannot.
  --
   And probably each time a new world opens up, there will again be a new reversal. this is why even our spiritual life, which is such a total reversal compared to ordinary life, seems some thing still so so totally different when compared to this supramental consciousness that the values are almost opposite.
   It can be expressed in this way (but its quite approximate, more than diminished or deformed): its as if our entire spiritual life were made of silver, whereas the supramental life is made of goldas if our entire spiritual life here were a vibration of silver, not gold but simply a light, a light that goes right to the summit, an absolutely pure light, pure and intense; but in the other, in the supramental world, there is a richness and a power that make all the difference. this whole spiritual life of the psychic being and of all our present consciousness that appears so warm, so full, so wonderful, so luminous to the ordinary consciousness, well, all this splendor seems poor in comparison to the splendor of the new world.
   I can explain the phenomenon like this: successive reversals such that an EVER NEW richness of creation will take place from stage to stage, making whatever came before seem so poor in comparison. What to us seems supremely rich compared to our ordinary life, appears so poor compared to this new reversal of consciousness. Such was my experience.
   Last night, my effort to understand what was missing in order to help you completely and truly come out of the difficulty reminded me of what I said the other day about Power, the transforming power, the true realizing power, the supramental power. When you enter that, when you suddenly surge into that thing, then you seeyou see that it is truly almighty in comparison to what we are here. So once again, I touched it, I experienced both states simultaneously.
   But as long as this is not an accomplished fact, it will still be a progressiona progression, an ascension; you gain a little, you gain some ground, you rise higher and higher. But as long as the new reversal has not taken place, its as if every thing had still to be done. It is a repetition of the experience below, reproduced above.
   (silence)
   And each time, you have the feeling of having lived on the surface of things. Its a feeling that is repeated over and over again. With each new conquest, you feel that until then you had lived only on the surface of thingson the surface of the realization, on the surface of surrender, on the surface of power. It was only the surface of things, the surface of the experience. Behind the surface, there is a depth, and only when one enters into this depth does one touch the True thing. And it is the same experience each time: what seemed a depth becomes the surface. A surface, with all that it entails of inaccuracy, yes, of artificialityartificialan artificial transcription. It feels like some thing not really alive, a copy, an imitation: its an image, a reflection, but not THE thing itself. You step into another zone and you feel you have uncovered the Source and the Power and the Truth of things; then this source and power and truth in turn become an appearance, an imitation, a mere transcription in comparison to some thing concrete: the new realization.
   (silence)
   Meanwhile, we should acknowledge that we dont have the key, it is not yet in our hands. Or rather, we know quite well where it is, and there is only one thing to do: the perfect surrender Sri Aurobindo speaks of, the total surrender to the divine Will whatever happens, even in the dark of night.
   There is night and sun, night and sun, and night again, many nights, but one must cling to this will for surrender, cling as through a storm, and put every thing into the hands of the Supreme Lord. Until the day when the Sun shall shine forever, the day of total Victory.
   The Supramental Ship.

0 1958-11-20, #Agenda Vol 01, #unset, #Zen
   I dont have all the information, otherwise certainly Two things made me see I saw them the other day. First of all, when you didnt understand my letter, for I wrote it to a part of you that without any doubt should have understood; I was referring to some thing other than what is seen and known by this part of you which is this center, this knot of revolt that seems to resist every thing, that really remains knotted, in spite of your experiences and the strides you have made, as well as your openings. And what made me see is especially the fact that it resists experiences, it is not touched by experiences; this was the point that did not understand what I wrote. Because the part of you that had the experience must necessarily understand what I wrote, without the shadow of a doubt.
   Time is needed
   I had two visions which are certainly related to this. The most recent one was yesterday, and it concerned a past life in India. It is some thing that took place in India about one thousand years ago, perhaps a little more (I am not yet sure about this). And it contains both things. Its strange, both things together the origin of the power of realization in this life and the obstacle to be conquered.
   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.
   But now I KNOWbefore I did not know. The other morning I saw, and I was told very clearly that it was a karma1 to be worked out; so then I told you, but at the time I didnt know what it was.
  --
   In any event, one point is clear: it is some thing that happened in India, and the origin of the karma and the remedy of the karma go together. And it has to do with this initiation you received in Rameswaram.2
   So the difficulty and the victory go together. Its very interesting.
  --
   Yes, thats the point. I think I know, but I dont want to say any thing without being sure.
   (silence)
  --
   And it seems to me that its relatively easier than when you have to confront the thing all alone.
   If you can when the attack comes, if you can cling to some thing that knows, or to some thing in you that has had the experience, and if you can hold onto that memory, even if it is only a memory, and cling to that in spite of all that denies and revolts Above all not To keep your head as still as possible. And not follow the movement, not succumb to the vibration.

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
   Even at a very young age, I had a kind of intuition of my destiny. I felt that some thing in me had to be exhausted, or that I had to exhaust myself. I dont know, as though I had to descend into the depths of the night to find the thing. I thought it was the concentration camps. Perhaps this was still not deep enough Do you see any meaning in all this?
   It can hardly be formulated; these are merely impressions that follow one another. I know that when you thought of leaving with Swami,1 I saw that a door was opening, that it was the truth, that this was IT.
   My immediate impression was that you were being put in direct contact with this this sort of Fatality that here they call karma, which is the consequence yes, some thing that must be exhausted, some thing that remains in the consciousness.
   this is how it works: the psychic being passes from one life to another, but there are cases in which the psychic incarnates in order to to work out2 to pass through a certain experience, to learn a certain thing, to develop a certain thing through a certain experience. And so in this life, in the life where the experience is to be made, it can happen (there may be more than one reason) that the soul does not come down accurately in the place it should have, some shift or other may occur, a set of contrary circumstances this happens sometimesand then the incarnation miscarries entirely and the soul leaves. But in other cases, the soul is simply placed in the impossibility of doing exactly what it wants and it finds itself swept away by unfortunate circumstances. Not only unfortunate from an objective standpoint, but unfortunate for its own development, and then that creates in it the necessity to begin the experience all over again, and in much more difficult conditions.
   And ifit can happenif the second attempt also miscarries, if the conditions make the experience the soul is seeking still more difficult for example, if one is in a body with an inadequate will or some distortion in the thought, or an egoism too too hardened, and it ends in suicide, it is dreadful. I have seen this many times, it creates a dreadful karma that can be repeated for lifetimes on end before the soul can conquer it and manage to do what it wants. And each time, the conditions become more difficult, each time it requires a still greater effort. And people who know this say, You cannot get out! In fact, it is this kind of desire to escape which pushes you into more foolish things3 that result in a still greater accumulation of difficulty. There are momentsmoments and circumstanceswhen no one is there to help you, and then things become so horrible, the circumstances become so abominable.
   But if the soul has had but ONE call, but ONE contact with the Grace, then in your next life you are put in the conditions, once, whereby EVERY thiNG can be swept away at one stroke. And at this present moment on earth, you cannot imagine the number of people I have met that is, the number of soulswho had reached out towards this possibility with such an intensity and they have all found themselves on my path.
   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 every thing 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.
  --
   But because it is karma, one must, one must DO some thing oneself. Karma is the construction of the ego; the ego MUST DO some thing, every thing cannot be done for it. this is it, thiS is the thing: karma is the result of the egos actions, and only when the ego abdicates is the karma dissolved. One can help it along, one can assist it, give it strength, bestow courage upon it, but the ego must then make use of it.
   (silence)
   So this is what I saw for you: that the crystallization of this karma occurred during a life in India in which you were put in the presence of the possibility of liberation and I dont know the details; I dont know the material facts at all. So far, I know no thing, I have only had a vision. I saw you there, as I told you, taller than you are now, in an Indian body, north Indian, for it was not dark but fair. But there was a HARDNESS in the being, the hardness born of a kind of despair mixed with rebellion, incomprehension and an ego that resists. That is all I know. The image was of you backed up against a bronze door: BACKED UP against it. I didnt see what had caused it. As I told you, some thing interrupted me, so I was unable to follow it.
   The other indication is what I told you the other day. When you thought of leaving to join Swami, I immediately saw a stream of light: Ah, the road is opening up! So I said, It is good. And while you were away in Ceylon, I followed you from day to day. You called much more than the second time, when you were in the Himalayas; and with the physical hardships you were undergoing, I was very, very close to you I constantly felt what was happening.
   And then I saw a GREAT light, like a glory, when you were at Rameswaram. A great light. And when you returned here, this light was upon you, very strong and imposing. But at the same time, I felt that it needed protectingto be shielded, protected that it was not yet established. Established, ready to resist all that decomposes an experience. I would have liked to have kept you apart, under a glass case, but then I saw that this would have drawbacks as well as advantages. Also, I liked the way you wanted to fight against an uncomprehending reception due to your orange robes and your shaved head. Of course, it was a much shorter path than the other, but it was more difficult.
   And then, more and more, I felt that if what I saw, as I saw it, could be realized I saw two things: a journeynot at all a pilgrimage as it is commonly understooda journey towards solitude in arduous conditions, and a sojourn in a very severe solitude, facing the mountains, in arduous physical conditions. The contact with this majesty of Nature has a great influence upon the ego at certain moments: it has the power to dissolve it. But all this complication, all these organized pilgrimages, all that it brings in the whole petty side of human life which spoils every thing
   Yes, that whole journey was odious
  --
   The other thing was the tantric initiation. But I wanted the conditions of this initiation to be at least as favorable as those in Rameswaram, by which I mean conducted by someone very capable and as far as possible free from the whole formalistic and external side. A TRUE initiationsomeone who would be capable of pulling down the Power and putting you in conditions rigorous enough for you to be able to hold this Power, to receive it and hold it.
   As soon as you had left, and since I was following you, I saw that no thing of the kind was going to happen, but rather some thing very superficial which would not be of much use. And when I received your letters and saw that you were in difficulty, I did some thing. There are places that are favorable for occult experiences. Benares is one of these places, the atmosphere there is filled with vibrations of occult forces, and if one has the slightest capacity, it spontaneously develops there, in the same way that a spiritual aspiration develops very strongly and spontaneously as soon as one lands in India. These are Graces. Graces, because it is the destiny of the country, it has been so throughout its history, and because India has always been turned much more towards the heights and the inner depths than towards the outer world. Now, it is in the process of losing all that and wallowing in the mud, but thats another story it was like that and it is still like that. And in fact, when you returned from Rameswaram with your robes, I saw with much satisfaction that there was still a GREAT dignity and a GREAT sincerity in this endeavor of the Sannyasis towards the higher life and in the self-giving of a certain number of people to realize this higher life. When you returned, it had become a very concrete and a very real thing that immediately commanded respect. Before, I had seen only a copy, an imitation, an hypocrisy, a pretentionno thing that was really lived. But then, I saw that it was true, that it was lived, that it was real and that it was still Indias great heritage. I dont believe it is very prevalent now, but in any case, it is still there, and as I told you, it commands respect. And then, as I felt you in difficulty and as the outer conditions were not only veiling but spoiling the inner, well, on that day I wrote you a short note I no longer recall when it was exactly, but I wrote you just a word or two, which I put in an envelope and sent you I concentrated very strongly upon those few words and sent you some thing. I didnt note the date, I dont remember when it was, but its likely that it happened as I wished when you were in Benares; and then you had this experience.
   But when you returned the second time, from the Himalayas, you didnt have the same flame as when you returned the first time. And I understood that this kind of difficult karma still clung to you, that it had not been dissolved. I had hoped that your contact with the mountains but in a true solitude (I dont mean that your body had to be all alone, but there should not have been all kinds of outer, superficial things) Anyway, it didnt happen. So it means that the time had not come.
   But when here the difficulties returned and because of their obstinacy, their appearance of an inevitable fatality I concluded that it was a karma, although I knew it with certainty only now.
   But I always had a presentiment of the true thing: that only a VERY COURAGEOUS act of self-giving could efface the thingnot courageous or difficult from the material point of view, not that There is a certain zone of the vital in you, a mentalized vital but still very material, which is very much under the influence of circumstances and which very much believes in the effectiveness of outer measures this is what is resisting.
   That is all I know.
  --
   Only, and this is what I wrote to you the other day which you did not understand: it is precisely at the most painful point, at the time when the suggestions are strongest, that one must hold on. Otherwise, it has always to be done all over again, always to be reconfronted. There comes a day, a moment, when it has to be done. And now, there is truly an opportunity on earth that is offered only once in thousands of years, a conscious help, with the necessary Power
   But thats about all I know.
  --
   Yes, I dont know, this project of the Belgian Congo,4 for example, it seemed to me
   Pardon me, but that is childishness!
   I dont know. Thats not how I see it, in any case To live in the forest physically, an intense physical life where one is free, where one is pure, where one is far away Above all, to stop this thing from grinding on, finished with the head, and finished with thinking whatever it might be. If there is a yoga, it would be done spontaneously, naturally, physically, and without the least questioning from up thereabove all, a complete cessation of that (the head).
   The first tantric guru whom the disciple joined in Ceylon and with whom he travelled in the Himalayas.
  --
   The disciple wanted to leave for the forest, the Congo, to do the most unlikely things there.
   ***

0 1958-11-26, #Agenda Vol 01, #unset, #Zen
   Basically, the vast majority of men are like prisoners with all the doors and all the windows shut, so they suffocate (which is quite natural), but they have with them the key that opens the doors and the windows, and they dont use it Certainly, there is a period when they dont know that they have the key, but even long after they do know it, long after they have been told, they hesitate to use it and doubt that it has the power to open the doors and windows, or even that it may be advisable to open them. And even once they feel that After all, it might be a good thing, a fear pursues them: What is going to happen once all these doors and these windows open? They become afraidafraid of losing themselves in this light and in this freedom. They want to remain what they call themselves. They love their falsehood and their slavery. Some thing in them loves it and remains clinging to it. They feel that without their limits, they would no longer exist.
   That is why the journey is so long, so difficult. For if one would truly consent no longer to be, every thing would become so easy, so swift, so luminous, so joyousthough perhaps not in the way men conceive of joy and ease. At heart, there are very few beings who are not enamored of struggle. There are very few who would consent to having no darkness or who can conceive of light as any thing other than the opposite of obscurity: Without shadow, there would be no painting. Without struggle, there would be no victory. Without suffering, there would be no joy. That is what they think, and as long as they think like that, they are not yet born to the spirit.
   ***

0 1958-11-27 - Intermediaries and Immediacy, #Agenda Vol 01, #unset, #Zen
   (Concerning the disciple's karma and the tantric discipline that he is following to dissolve this karma, Mother wonders why She herself had not been able to dissolve it directly and why it was necessary to resort to intermediaries)
   I am used to seeing the process or the working of things more from a spiritual point of view, some thing more universal, whereas this needs to be seen from a detailed, occult point of view.
   For example, one thing had always appeared unimportant to me in actionintermediaries between the spiritualized individual being, the conscious soul, and the Supreme. According to my personal experience, it had always seemed to me that if one is exclusively turned towards the Supreme in all ones actions and expresses Him directly, whatever is to be done is done automatically. For example, if you are always open and if at each second you consciously want to express only what the Supreme Lord wants to be expressed, it is done automatically. But with all that I have learned about pujas, about certain scriptures and certain rituals as well, the necessity for a process has become very clear to me. Its the same as in physical life; in physical life, every thing needs a process, as we know, and it is the knowledge of processes that constitutes physical science. Similarly, in a more occult working, the knowledge and especially the RESPECT for the process seem to be much more important than I had first thought.
   And when I studied this, when I looked at this science of processes, of intermediaries, suddenly I clearly understood the working of karma, which I had not understood before. I had worked and intervened quite often to change someones karma, but sometimes I had to wait, without exactly knowing why the result was not immediate. I simply used to wait without worrying about the reasons for this slowness or delay. Thats how it was. And generally it ended, as I said, with the exact vision of the karmas source, its initial cause; and scarcely would I have this vision when the Power would come, and the thing would be dissolved. But I didnt bother about finding out why it was like that.
   One day I had mentioned this to X1 when he was showing me or describing to me the different movements of the pujas, the procedure, the process of the puja. I said to him, Oh, I see! For the action to be immediate, for the result to be immediate, one must acknowledge, for example, the role or the participation of certain spirits or certain forces and enter into a friendly relationship or collaboration with these forces in order to obtain an immediate result, is it not so? Then he told me, Yes, otherwise it leaves an indefinite time to the play of the forces, and you dont know when you will get the result of your puja.
   That interested me very much. Because one of the obstacles I had felt was that although the Force was acting well, there was a time lag that appeared inevitable, a time element in the work which seemed unavoidablea play left to the forces of Nature. But with their knowledge of the processes, the tantrics can dispense with all that. So I understood why those who have studied, who are initiated and follow the prescribed methods are apparently more powerfulmore powerful even than those who are conscious in the highest consciousness.
   What interested me is that in their case (those who follow tantric or other initiations), what is doubtful is whether or not they can succeed in receiving the response of the true Power, the divine power, the supreme power; they do every thing they can, but this question still remains. Whereas for me, it is the opposite situation: the Power is there, I have it, but how can I make it act here in matter? The process for making it act immediately was missingthough not totally; I know from the psychological standpoint, but there is some thing other than the psychological power, there is the whole play of conscious, individualized forces that are everywhere in Nature and that have the right to exist. Since it was created this way, it must express some thing of the supreme Will, otherwise He wouldnt have made use of intermediaries but in His plan, it is obvious that the intermediary has a legitimate place.
   It is like the story X told me of his guru2 who could comm and the coming of Kali (some thing which seems quite natural to me when one is sufficiently developed); well, not only could he commend the coming of Kali, but Kali with I dont know how many crores of her warriors! For me, Kali was Kali, after all, and she did her work; but in the universal organization, her action, the innumerable multiplicity of her action, is expressed by an innumerable multitude of conscious entities at work. It is this individualization, as it were, that gives to these forces a consciousness and a certain play of freedom, and this is what makes all the difference in action. It is in this respect that the occult system is an absolutely indispensable complement to spiritual action.
   The spiritual action is direct, but it may not be immediate (anyway, thats my experience). Sri Aurobindo said that with the supramental presence, it becomes immediate and I have experienced this. But this would then mean that the supramental Power automatically commands all these intermediaries, whereas if its not present, even the highest spiritual power would need a specialized knowledge to act in this realm, a knowledge equivalent to an occult or initiatory knowledge of all these realms. this is why I told X, Well, you taught me many things while you were here. There is always some thing to learn.
   Of course, when the Supramental is here, it will be very different. I see it clearly: in moments when it is there, every thing is turned inside out, and all this belongs to a world to the world of preparation. It is like a preparation, a long preparation.
   It remains to be seen if all this has first to be mastered before there is even the possibility of holding the Supramental, of FIXING it in the manifestation. That is the great difference. For example, those with the power to materialize forces or beings lack the capacity to fix them, for these are fluid things which act and are then dissolved. That is the difference with the physical world where it is this condensation of energy that makes things (Mother strikes the arms of her chair) stable. All the things in the extraphysical realms are not stable, they are fluidfluid and consequently uncertain.3
   The disciple's tantric guru.

0 1958-11-28, #Agenda Vol 01, #unset, #Zen
   As it is, the physical body is really only a very disfigured shadow of the eternal life of the Self, but this physical body is capable of a progressive development; the physical substance progresses through each individual formation, and one day it will be able to build a bridge between physical life as we know it and the supramental life that is to manifest.
   ***

0 1958-12-04, #Agenda Vol 01, #unset, #Zen
   Mother, I have made many mistakes, I have often been rebellious and fallen into many holes. Help me to pick myself up, give me nonetheless a little of your Love. this has to change.
   I do not want to remain in Hyderabad. this is not the atmosphere I need, although every thing is very quiet here.
   If you want, I can return to the Ashram and throw myself headlong into the work in order to forget all this. There is a lot of work with Herberts things to correct, the revision of The Synthesis of Yoga, your old Questions and Answers and the Dhammapada, and perhaps you would accept to take up our work together again?
   Otherwise, if you consider it preferable to wait, I could go join Swami in Rameswaram, discarding all my little personal reactions towards him. And I would try my best to find again the Light of the first time and return to you stronger. I dont know. I will do what you say. All this really has to change. I dont know, moreover, whether Swami wishes to have me.
   Mother, I need you, I need you. Forgive me and tell me what I should do.

0 1958-12-15 - tantric mantra - 125,000, #Agenda Vol 01, #unset, #Zen
   Swami received me warmly and is doing all he can with all his heart. I am following his instructions to the letter for I believe that your grace is acting through him. Furthermore, he is totally devoted to you and spoke of you as no one ever hashe understands many things. I was unfair in my reactions towards him.
   At the new moon, when I felt very down, he gave me the first tantric mantraa mantra to Durga. For a period of 41 days, I must repeat it 125,000 times and go every morning to the Temple, stand before Parvati and recite this mantra wi thin 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 wi thin 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, every thing 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 some thing 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 every thing 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.
   Mother, I believe I understand some thing of all that you yourself are suffering, and the crucifixion of the Divine in Matter is a real crucifixion. In this moment of consciousness, I offer you all my trials and little sufferings. I would like to triumph so that it be your triumph, one weight less upon your heart.
   Forgive me, Mother, for all the pain I may have thrown on you, but I am confident that with your Grace I will emerge from this victorious, your child unobscured, in all the fibers of my being. Oh Mother, how alone you are to bear all our suffering if only I could remember this in my moments of darkness.
   I am at your feet. You are my Mother, my only support.
  --
   I have just received your letter of the 15th. Yes, I know that the hour is critical. It has been grave here as well. I had to stop every thing, for the attack upon my body was too violent. Now it is better but I have not yet resumed any of my outer activities, and I remain in my room upstairs. The battle continues in the invisible and I consider it decisive. You are a very intimate part of this battle. this is to tell you that I am with you in the most integral sense of these words. I know what you are suffering, I feel it but you must hold on. The Grace is there, all-powerful. As soon as it is possible and without going through one minute more than needed to transform that which has to be transformed, the trial will reach its end and we shall emerge into the light and joy. So never forget that I am with youin youand that WE SHALL TRIUMPH:
   With all that love can bring of solace and endurance,
  --
   My very dear child, I am adding on to what I wrote you this morning to ask you to follow very scrupulously the indications given by Swamihe knows these things and has offered himself very sincerely as an instrument of action for my Grace.
   When you invoke Durga, it is I you invoke through her, when you invoke Shiva, it is I you invoke through himand in the final analysis, to the Supreme Lord go all prayers.

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, every thing 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 some thing in me responds, or has responded, some thing that has not made its surrender that is the critical point. Mother, may your grace help me to place every thing in your hands, every thing, 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 every thing 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.
  --
   I have received your letter of the 24th. You did well to write, not because I was worried, but I like to receive news for it fixes my work by giving me useful material details. I am glad that X is doing some thing for you. I like this man and I was counting upon him. I hope he will succeed. Perhaps his work will be useful here, too for I have serious reasons to believe that this time occult and even definite magic practices aimed directly against my body have been mixed in with the attacks. this has complicated things somewhat, so as yet I have not resumed any of my usual activities I am still upstairs resting, but in reality fighting. Yesterday, the Christmas distribution took place without me, and it is likely that it will be the same for January 1st. The work, too, has been completely interrupted. And I do not yet know how long this will last.
   Keep me posted on the result of Xs action; it interests me very much

0 1958-12-28, #Agenda Vol 01, #unset, #Zen
   If you wish, two things can be done to help your action: either X can undertake certain mantric operations upon you here in Rameswaram, or better still, he can immediately come to Pondicherry with Swami and do what is needed in front of you.
   Sweet Mother, I indeed suspect that you want to endure, to bear this struggle all alone. Oh, I think I understand a number of things about the mechanism of these attacks and their connection with me, about the Divine Love that embraces all and takes into itself the suffering and the evil of menall this overwhelms me with a sudden understanding. It seems to me that I am seeing and feeling all that you are facing, all that you are taking upon yourself for us. The suffering of the Divine in Matter has been an overwhelming revelation to meAh! I see, I want to fight, I want to be totally on your side; I am now and forever determined.
   But you have enough to do with the higher beasts of prey without still having to fight the little scorpions. I beg of you, Sweet Mother, accept the help that is being offered to you, preserve your strength for the higher struggle. I quite understand that your Love can even go to the scorpions that are attacking you, but it is not forbidden to protect yourself from their venom. You have enough to do on other planes.
   X is at the summit of tantric initiation, and his power is not the fruit of a simple knowledge. He holds it directly from the Divine, and these things have been in his family traditionally from ten generations. No black magic can resist his power. His action is not brutal, he does not mechanically apply formulas, he holds this Science and knows how to apply it like an expert chemist, always in Light, Love and sweetness. If you agree that he come to see you, he will immediately know the source of these attacks upon you and will even be able to make the attacking force speak. He has this power. Of course, neither X nor Swami will divulge this to anyone, and every thing will be kept secret. You have only to send word, or a telegram: No objection.
   The work can be done from here also, but naturally it will not be quite as effective. In that case, you would have to set a specific time to synchronize the action in Rameswaram and Pondicherry. Swami can also do some thing in his pujas. It is for you to decide, but I hope you will not want to prolong this battle unnecessarily.
   On my side, wi thin my little field, I am taking the bull by the horns and henceforth the enemy will no longer have my complicity. May all my being be turned solely towards your Lightand be your help, your instrument, your knight.
  --
   I have just now received your letter of the 28th. On that day I definitely felt that there was a decisive change in the situation and I understood right away that you had spoken to Swami and also that what I had written to you gave you the opportunity to take a great step. I am very happy and can say with certitude that the worst is over. However, from several points of view, I infinitely appreciate Xs offer. And although I do not think it necessary, or even desirable, that they both come here (it would create a veritable revolution and perhaps even a panic among the ashramites), I am sure that their intervention in Rameswaram itself would not only be useful but most effective
   Yes, every thing has changed since you now understand that your battle is not only a personal battle and that by winning it, it is a real service you are rendering to the Divine Work.
  --
   P.S. I shall propose to Swami to enter into contact with them at 8:45 p.m., if this time suits them.
   ***

0 1958 12 - Floor 1, young girl, we shall kill the young princess - black tent, #Agenda Vol 01, #unset, #Zen
   Two or three days after I retired to my room upstairs,1 early in the night I fell into a very heavy sleep and found myself out of the body much more materially than I do usually. this degree of density in which you can see the material surroundings exactly as they are. The part that was out seemed to be under a spell and only half conscious. When I found myself at the first floor where every thing was absolutely black, I wanted to go up again, but then I discovered that my hand was held by a young girl whom I could not see in the darkness but whose contact was very familiar. She pulled me by the hand telling me laughingly, No, come, come down with me, we shall kill the young princess. I could not understand what she meant by this young princess and, rather unwillingly, I followed her to see what it was. Arriving in the anteroom which is at the top of the staircase leading to the ground floor, my attention was drawn in the midst of all this total obscurity to the white figure of Kamala2 standing in the middle of the passage between the hall and Sri Aurobindos room. She was as it were in full light while every thing else was black. Then I saw on her face such an expression of intense anxiety that to comfort her I said, I am coming back. The sound of my voice shook off from me the semi-trance in which I was before and suddenly I thought, Where am I going? and I pushed away from me the dark figure who was pulling me and in whom, while she was running down the steps, I recognized a young girl who lived with Sri Aurobindo and me for many years and died five years back. this girl during her life was under the most diabolical influence. And then I saw very distinctly (as through the walls of the staircase) down below a small black tent which could scarcely be perceived in the surrounding darkness and standing in the middle of the tent the figure of a man, head and face shaved (like the sannyasin or the Buddhist monks) covered from head to foot with a knitted outfit following tightly the form of his body which was tall and slim. No other cloth or garment could give an indication as to who he could be. He was standing in front of a black pot placed on a dark red fire which was throwing its reddish glow on him. He had his right arm stretched over the pot, holding between two fingers a thin gold chain which looked like one of mine and was unnaturally visible and bright. Shaking gently the chain he was chanting some words which translated in my mind, She must die the young princess, she must pay for all she has done, she must die the young princess.
   Then I suddenly realized that it was I the young Princess and as I burst into laughter, I found myself awake in my bed.

0 1959-01-06, #Agenda Vol 01, #unset, #Zen
   this is to tell you that a knot has very perceptibly come undone in me, for no apparent reason; suddenly, I was brea thing easily.
   And it happened just as I was despairing of ever getting out of it. I seemed to be touching a kind of fundamental bedrock, so painful, so suffering, and full of 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.
   His action upon you is to continue for another five days, after which he is positive that you will be entirely saved. According to him, it is indeed a magic attack originating in Pondicherry, and perhaps even from someone in the Ashram!! He told me that this evil person would finally be forced to appear before you I am learning many interesting things from him.
   Mother, by way of expressing to you my gratitude, I want to work now to open myself totally to your Light and become truly an egoless instrument, your conscious instrument. Mother, you are the sole Reality.
  --
   His action here has been very effective and really very interesting. I still do not know whether someone has really done black magic, and the villain has yet to appear before me. But already several days ago the malefic influence completely disappeared without leaving any trace in the atmosphere. Also their mantric intervention did not stop at that, for it has had another most interesting result. I am preparing a long letter for Swami to explain all this to him
   The pain on the left side has not entirely gone and there have been some complications which have delayed things. But I feel much better. In fact, I am rebuilding my health, and I am in no hurry to resume the exhausting days as before. It is quiet upstairs for working, and I am going to take advantage of this to prepare the Bulletin1 at leisure. As I had not read over the pages on the message that we had prepared for the 31st, I have revised and transformed them into an article. It will be the first one in the February issue. I am now going to choose the others. I will tell you which ones I have chosen and in what order I will put them.
   Satprem, my child, I am truly with you and I love you.

0 1959-01-14, #Agenda Vol 01, #unset, #Zen
   this morning, X told me that he would be most happy to continue his action upon you if it would help your work; he has continued it anyway, even after knowing that the malefic influence was expelled from the Ashram. By the way, X told me that this evil spirit is continuing to circle around the Ashram, but beyond its borders. Therefore, if you agree, it would be necessary for him to come to Pondicherry one of these days to come to grips directly with the evil one and finish him off in such a way that he can no longer come to disturb the sadhaks, or your work, upon the slightest pretext. Then X could force this spirit to appear before him, and thereby free the atmosphere from its influence. Anyway, this trip to Pondicherry would not take place in the near future, and it would be easy to give him an official excuse: seminars on the Tantra Shastra that will interest all the Sanskritists at the Ashram. Moreover, Xs work would be done quietly in his room when he does his daily puja. From here, from Rameswaram, it is rather difficult to attract Pondicherrys atmosphere and do the work with precision. Of course, no thing will be done without your express consent. Swami is writing you on his own to tell you of the revelation that X received from his [deceased] guru concerning your experience and the schemings of certain Ashram members.
   In this regard, perhaps you know that X is the tenth in the line of Bhaskaraya (my spelling of this name is perhaps not correct), the great Tantric of whom you had a vision, who could comm and the coming of Kali along with all her warriors. It is from X that Swami received his initiation.
   Your last letter gave us great pleasure, knowing that you have finally recovered physically. But we deeply hope that you will not again take up the countless activities that formerly consumed all your timeso many people come to you egoistically, for prestige, to be able to say that they are on familiar terms with you. You know this, of course
   As for myself, a step has definitely been taken, and I am no longer swept away by this painful torrent. Depressions and attacks still come, but no longer with the same violence as before. X told me that 2/3 of the work has been done and that every thing would be purged in twelve days or so, then the thing will be enclosed in a jar and buried somewhere or thrown into the sea, and he will explain it all to me. I will write and tell you about it.
   As for the true tantric initiation, this is what X told me: I will give you initiation. You are fit. You belong to that line. It will come soon, some months or some years. Shortly you shall reach the junction. When the time has come, you yourself will come and open a door in me and I shall give you initiation.1 And he made me understand that an important divine work was reserved for me in the future, a work for the Mother. The important practical point is that I have rapidly to develop my knowledge of Sanskrit. The mantra given to me seems to grow in power as I repeat it.
   Sweet Mother, by what Grace have you guided and protected me through all these years? There are moments when I have the vision of this Grace, bringing me to the verge of tears. I see so clearly that you are doing every thing, that you are all that is good in me, my aspiration and my strength. Me is all that is bad, all that resists, me is horribly false and falsifying. If your Grace withdraws for one second, I collapse, I am helpless.2 You alone are my strength, the source of my life, the joy and fulfillment to which I aspire.
   I am at your feet, your child eternally.
  --
   this morning, I received your letter I am very happy about all that X is telling you and that he has found you fit to receive the tantric initiation. It was my feeling, I could say my conviction, to which he gives an enlightened confirmation. So all is well.
   As for my health and the Ashram, I infinitely appreciate what he has done and what he would like to continue to do. His visit will make me very happy, and if he comes in about one month, a few days before the darshan, there will be no need to find any excuse for his visit, for it will appear quite natural.
  --
   I am taking advantage of this situation to work. I have chosen the articles for the Bulletin. They are as follows: 1) Message. 2) To keep silent. 3) Can there be intermediary states between man and super-man? 4) The Anti-Divine. 5) What is the role of the spirit? 6) Karma (I have touched this one up to make it less personal). 7) The Worship of the Supreme in Matter. Now I would like to prepare the first twelve Aphorisms3 for printing. But as you have not yet revised the last two, I am sending them to you. Could you do them when you have finished what you are doing for the Bulletin? It is not urgent, take your time. Do not disturb your real work for this in any way. For, in my eyes, this work of inner liberation is much more important.
   You will find in this letter a little money. I thought you might need it for your stamps, etc.
   I never leave you, and my love too is always with you.

0 1959-01-21, #Agenda Vol 01, #unset, #Zen
   I will therefore give you initiation this Friday or Saturday, on the day of the full moon or the day before. this first stage will last three months during which you will have to repeat 1 lakh2 times the mantra that I will give you. At the end of three months, I will come to see you in Pondicherryor you will come here for a fortnight, and as soon as I have received the message from my guru, I will give you the second stage that will last three months as well. At the end of these three months, you will receive the full initiation. X warned me that the first stage I am to receive provokes attacks and tests but that all this disappears with the second stage. Forewarned is forearmed. For what reason I do not know, but X told me that the particular nature of my initiation should remain secret and that he will say no thing about it to Swami, and he added (in speaking of the speed of the process), But you will not be less than the Swami. (!!) There, I wanted you to knowbesides, you were present in Xs vision. All this happened at a time when I was in the most desperate crisis I have ever known. Sweet Mother, there is no end to expressing my gratitude to you, and yet with the least trial, I am reduced to no thing. Why have you so much grace for me?
   I would like very much to return to Pondicherry for the February Darshan and once again begin working for you. Today I am sending a second lot to Pavitra and tomorrow I will start on the Aphorisms, for I do not want to make you wait any longer. I will send a third and final lot to Pavitra by the end of the month, in time for printing. I am very touched, sweet Mother, by your attention and the money you are sending me.
   Sweet Mother, may my entire life be at your service, may my entire being belong to you. I owe you every thing.
  --
   Sweet Mother, do not waste time writing to me; you have so many things to do and I feel a little awkward disturbing you so often.
   ***
  --
   I was waiting to answer your letter of the 21st until the Friday and Saturday you mentioned had gone by. And then I felt that you were returning the Aphorisms, so I waited a bit more. I have just received them along with your letter of the 23rd, but I have not yet looked at them. Besides, if you intend returning for the February darshan, I think it would be preferable for us to revise the whole book together. There will not be very much work on my side since the Wednesday and Friday classes were discontinued in the beginning of December, and I still do not know when they will resume.3 Right now, I am translating the Aphorisms all alone and it seems to go quickly and well. this could also be revised and the book on the Dhammapada prepared for publication.
   For the time being, I am going downstairs only in the mornings at 6 for the balcony darshan and I immediately come back up without seeing anyone then in the afternoons, I go down once more at about 3 to take my bath and at 4:30 I come back up again. I do not yet know what will happen next month. I shall have to find some way to meet you so that we can work together I am going to think it over.
   I do not ask you to write me your news,4 because I know that these are things it is better not to write about. But you know that it keenly interests me.
   My love is always with you, enfolding and upholding you.

0 1959-01-27, #Agenda Vol 01, #unset, #Zen
   So X will to do a special work for you for eleven days, and if at the end of this period the suffering still persists, he will send me to Pondicherry to deliver some thing directly into your hands. I, too, would like very much to do some thing to alleviate your suffering.
   By a special grace, X gave me both stages of the tantric initiation at the same time, although they are normally separated by several years; then if all goes well, he will give me the full initiation in 6 months. I have thus received a mantra, along with the power of realizing it. X told me that a realization should come at the beginning of the fifth month if I repeat the mantra strictly according to his instructions, but he again told me that the hostile forces would do all they could to prevent me from saying my mantra: mental suggestions and even illness. X has understood that I have work at the Ashram, and he has exempted me from the outer forms (pujas and other rituals), but nevertheless I must repeat my mantra very accurately every day (3,333 times, that is, a little more than 3 hours uninterrupted in the mornings, and more than 2 hours in the evening). I must therefore organize myself in such a way as to get up very early in the morning in Pondicherry, for in no case will your work suffer.
   Apart from this, he has not yet entirely finished the work of purging that he has been doing on me for over a month, but I believe that every thing will be completed in a short time from now.
   Sweet Mother, I have a kind of fear that all these mantras are not bringing me nearer to you I mean you in your physical body, for it is not upon you physically that I was told to concentrate. Also, I almost never see you in my dreams any longer, or else only very vaguely. Last night, I dreamed that I was offering you flowers (not very pretty ones), one of which was called mantra, but I did not see you in my dream. Mother, I would like to be true, to do the right thing, to be as you want me to be.
   I am your child. I belong to you alone.
  --
   Since my last letter, I have thought about it and I see that I will be able to go down in the morning three times a week for one hour, from 10 to 11, to work with you, but you will have to do only the strict minimum in order to have as much free time as you need for the other things.1
   As I told you, I have resumed neither classes nor translations, and I still do not know when I will do so. So there is only the old work to finish up, but it will not take very long.
   My body would also like to have a mantra to repeat. Those it has are not enough for it anymore. It would like to have one to hasten its transformation. It is ready to repeat it as many times as needed, provided that it does not have to be out loud, for it is very rarely alone and does not want to speak of this to anyone. Truly, the Ashram atmosphere is not very favorable for this kind of thing. You will have to take precautions so as not to be disturbed or interrupted in an inopportune way. Domestic servants, curious people, so-called friends can all serve as instruments of the hostile forces to put a spoke in the wheels. I will do my best to protect you, but you will have a lot to do yourself and will have to be as firm as an iron rod.
   I am not writing you all this to discourage you from coming. But I want you to succeed; for me that is more important than any thing else, no matter what the price. So, know for certain that I am with you all the time and more so especially when you repeat your mantra
   In constant communion in the effort towards victory; my love and my force never leave you.

0 1959-01-31, #Agenda Vol 01, #unset, #Zen
   I have reflected for a long time on that passage in your letter where you say that your body needs a mantra to hasten its transformation. Certainly X can do some thing in this realm, but I have not yet spoken to him (and I shall not speak of this to Swami).
   X knows very little about your true work and what Swami has been able to explain to him is rather inadequate, for I do not believe that he himself understands it very well. So I shall have to try to make myself understood quite clearly to X and tell him exactly and simply what it is you need. The word transformation is too abstract. Each mantra has a very specific actionat least I believe soand I must be able to tell X in a concrete way the exact powers or capacities you are now seeking, and the general goal or the particular results required. Then he will find the mantra or mantras that apply.
  --
   I do not want to mention this to Swami, as X is not very happy about the way Swami seizes upon every occasion to appropriate things, and particularly mantras (I will explain this to you when we meet again). It is especially the way he says I. No thing very seriousit is Swamis bad side, though he has good ones too. You know that, however.
   So I would like to speak to X knowledgeably, in a very precise way, and I am waiting only for you to tell me what I should say. The thing is too important to be approached lightly and vaguely.
   As for my return to Pondicherry, I would like you yourself to decide. I am anxious to see you again, but I also think that it is not necessary to rush things, and the Darshan periods are heavy for you.
   In principle, X will have finished his purging of me on February 6. So after that date I will do what you wish.
   As for my mantra, I say it only partially now, but X will fix an auspicious day to begin it really according to the rules when I am in Pondicherry, for theoretically, one should not move once the work has begun. The 12th of February is an auspicious day, if you decide that I should return by then (or a little before to get things ready); otherwise another date may be fixed later on.
   Your letter, Sweet Mother, has filled me with strength and resolution. I want to be victorious and I want to serve you. I see very well that gradually I can be taught many useful things by X. The essential thing is first of all to lose this ego which falsifies every thing. Finally, through your grace, I believe that I have passed a decisive turning point and that there is a beginning of real consecration and I feel your Love, your Presence. things are opening a little.
   Sweet Mother, I love you and I want to serve you truly.
  --
   I have received your letter of the 31st. In a number of ways it confirms my experience of these past days. We shall speak of all this when you return.
   I have reflected a great deal on a possible mantra, and I have also seen the difficulty of receiving some thing that does not have a narrowing effect One must at least have an idea of the possibility (at least) of the supermind to understand what I need
  --
   Simply send me word to let me know if this is all right. Tell me also if you need money for your return, and how much, in time for me to send it.
   As for the rest, we shall speak of it here.

0 1959-03-10 - vital dagger, vital mass, #Agenda Vol 01, #unset, #Zen
   I spent a nighta night of battlewhen, for some reason or other, a multitude of vital formations of all kinds entered into the room: beings, things, embryos of beings, residues of beingsall kinds of things And it was a frightful assault, absolutely disgusting.
   In this swarming mass, I noticed the presence of some slightly more conscious willswills of the vital plane and I saw how they try to awaken a reaction in the consciousness of human beings to make them think or want, or if possible, do certain things.
   For example, I saw one of them trying to incite anger in someone so that this person would deliver a blowa spiritual blow. And this formation had a dagger in his hand (a vital dagger, you see, it was a vital being: gray and slimy, horrible), he was holding a very sharp dagger which he was flaunting, saying, When a person has done some thing like that (pretending that someone had done an unforgivable thing), this is what he deserves and the scenario was complete: the being rushed forward, vitally, with his dagger.
   I, who know the consequences of these things, stopped him just in time I gave him a blow. Then I had enough of all this and it was over, I cleaned the place out. It was almost a physical cleaning, for I had my hands clasped together (I was in a semitrance) and I threw them apart in an abrupt movement, left and right, powerfully, as if to sweep some thing away, and frrt! immediately every thing was gone.
   But had that not happened I was watching, not exactly with curiosity, but in order to learnto learn what kind of atmosphere people live in! And it is ALWAYS like that! They are always pestered by HORDES of little formations that are absolutely swarming and disgusting, each one making its nasty little suggestion.
   Take these movements of anger, for example, when someone is carried away by his passion and does things which, in his normal state, he would never do: he is not doing it, it is done by these little formations which are there, swarming in the atmosphere, just waiting for an occasion to rush in.
   When you see them, oh! its suffocating. When youre in contact with that Really, you wonder how anyone can brea the in such an atmosphere. And yet people CONSTANTLY live in that atmosphere! They live in it. Only when they rise above are they NOT in it. Or else there are those who are entirely below; but those are the toys of these things, and their reactions are sometimes not only unexpected but absolutely dreadfulbecause they are puppets in the hands of these things.
   Those who rise above, who enter into a slightly intellectual region, can see all this from above; they can look down at it all, keep their heads above and breathe; but those who live in this realm
   Sri Aurobindo calls this realm the intermediate zone, a zone in which, he says, you can have all the experiences you wish if you enter into it. But it isnt (laughing) very advisable!and I understand why! I had that experience because I had just read what Sri Aurobindo says on this subject in a letter in this latest book, On Yoga; I wanted to see for myself what it was. Ah, I understood!
   And I express this in my own way when I say1 that thoughts come and go, flow in and out. But thoughts concerning material things are formations originating in that world, they are kinds of wills coming from the vital plane which try to express themselves, and most often they are truly deadly. If you are annoyed, for example, if someone says some thing unpleasant to you and you react It always happens in the same way; these little entities are there waiting, and when they feel its the right moment, they introduce their influence and their suggestions. this is what is vitally symbolized by the being with his dagger rushing forward to stab youand in the back, at that! Not even face to face! this then expresses itself in the human consciousness by a movement of anger or rage or indignation: How intolerable! How ! And the other fellow says, Yes! We shall put an end to it!
   It is quite interesting to watch it once, but it isnt very pleasant.
   In this Commentary on the Dhammapada.
   ***

0 1959-03-26 - Lord of Death, Lord of Falsehood, #Agenda Vol 01, #unset, #Zen
   Behind the Titan attacking us particularly now, there is some thing else. this Titan has been delegated by someone else. He has been there since my birth, was born with me. I felt him when I was very young, but only gradually, as I became conscious of myself, did I understand WHO he was and what was behind him.
   this Titan has been specially sent to attack this body, but he cant do it directly, so he uses people in my entourage. It is some thing fated: all those around me, who are close to me, and especially those capable of love, have been attacked by him; a few have succumbed, such as that girl in my entourage who was absorbed by him. He follows me like a shadow, and each time there is the least little opening in someone near me, he is there.
   The power of this Titan comes from an Asura. 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 bodythey 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 dont know what has become of him.1 As for the other, the Lord of Falsehood, the one who now rules over this earth, he tried hard to be converted, but he found it disgusting!
   At times he calls himself the Lord of Nations. It is he who sets all wars in motion, and only by thwarting his plans could the last war be won this one does not want to be converted, not at all. He wants neither the physical transformation nor the supramental world, for that would spell his end. Besides, he knows We talk to each other; beyond all this, we have our relationship. For after all, you see (laughing), I am his mother! One day he told me, I know you will destroy me, but meanwhile, I will create all the havoc possible.
   this Asura of Falsehood is the one who delegated the Titan that is always near me. He chose the most powerful Titan there is on earth and sent him specially to attack this body. So even if one manages to enchain or kill this Titan, it is likely that the Lord of Falsehood will delegate another form, and still another, and still another, in order to achieve his aim.
   In the end, only the Supramental will have the power to destroy it. When the hour comes, all this will disappear, without any need to do any thing.
   It was Theon.

0 1959-04-07, #Agenda Vol 01, #unset, #Zen
   I come to renew before you the resolution that I took this morning at the Samadhi.1
   Henceforth I refuse to be an accomplice to this force. It is my enemy. Whatever form it may take, or whatever supports it may find in my nature, I will refuse to yield to it and will cling to you. You are the only reality: that is my mantra. Any thing that seeks to make me doubt you is my enemy. You are the only Reality.
   And each time I feel the shadow approach, I will call to you, immediately.
  --
   P.S. Perhaps it would be good to tell you of the two supports that this force found in me during the most recent attack:
   1) The fact that I am plagued by a lack of time and, occasionally, a certain repugnance for mental work. Then the ensuing suggestion: to have a hut in Rameswaram and devote myself exclusively to inner development.
   2) I am very pullednot constantly, but periodicallyby the need to write (not mental things) and exasperated by the fact that this Orpailleur is not published because I have not taken the time to carry out certain corrections. When I am in a good mood, I offer all this to you (is it perhaps a hidden ambition? But I am not so sure; it is rather a need, I believe) and when I am not in a good mood, I fume about not having the time to write some thing else.
   Please, enlighten me, Sweet Mother.
  --
   I read your P.S. and I understand. this too confirms my feeling. I am not happy that you are plagued with work, and especially urgent work that has to be done quicklyit is contrary to the inner calm and concentration so indispensable for getting rid of ones difficulties. I am going to do what is necessary to change this situation. Besides, this is why I have been telling you recently that my work is not urgent. But this work for the Bulletin should stop for the moment.
   The other point also has its element of truthwe shall speak of it later.

0 1959-04-21, #Agenda Vol 01, #unset, #Zen
   Below this center is the body. And this body has indeed the concrete sensation of the Divine in each of its cells; but it needs to become universalized. Thats the work to be done, center by center. I understand now what Sri Aurobindo meant when he repeatedly insisted, Widen yourself. All this must be universalized; it is the condition, the basis, for the Supramental to descend into the body.
   According to the ancient traditions, this universalization of the physical body was considered the supreme realization, but it is only a foundation, the base upon which the Supramental can come down without breaking every thing.
   ***

0 1959-04-24, #Agenda Vol 01, #unset, #Zen
   this text by Sri Aurobindo (The Human Cycle, Cent. Ed. Vol. XV p. 247) was translated into French by Mother on the occasion of writing to Satprem.
   ***

0 1959-05-19 - Ascending and Descending paths, #Agenda Vol 01, #unset, #Zen
   When you follow the ascending path, the work is relatively easy. I had already covered this path by the beginning of the century and had established a constant relationship with the SupremeThat which is beyond the Personal and the gods and all the outward expressions of the Divine, but also beyond the Absolute Impersonal. Its some thing you cannot describe; you must experience it. And this is what must be brought down into Matter. Such is the descending path, the one I began with Sri Aurobindo; and there, the work is immense.
   The thing can still be brought down as far as the mental and vital planes (although Sri Aurobindo said that thousands of lifetimes would be needed merely to bring it down to the mental plane, unless one practiced a perfect surrender1). With Sri Aurobindo, we went down below Matter, right into the Subconscient and even into the Inconscient. But after the descent comes the transformation, and when you come down to the body, when you attempt to make it take one step forwardoh, not even a real step, just a little step!every thing starts grating; its like stepping on an an thill And yet the presence, the help of the supreme Mother, is there constantly; thus you realize that for ordinary men such a task is impossible, or else millions of lives would be needed but in truth, unless the work is done for them and the sadhana of the body done for the entire earth consciousness, they will never achieve the physical transformation, or else it will be so remote that it is better not even to speak of it. But if they open themselves, if they give themselves over in an integral surrender, the work can be done for themthey have only to let it be done.
   The path is difficult. And yet this body is full of good will; it is filled with the psychic in every one of its cells. Its like a child. The other day, it cried out quite spontaneously, O my Sweet Lord, give me the time to realize You! It did not ask to hasten the process, it did not ask to lighten its work; it only asked for enough TIME to do the work. Give me the time!
   I could have begun this work on the body thirty years ago, but I was constantly caught up in this harassing ashram life. It took this illness2 to enable me truly to begin doing the sadhana of the body. It does not mean that thirty years were wasted, for it is likely that had I been able to start this work thirty years ago, it would have been premature. The consciousness of the others also had to develop the two are linked, the individual progress and the collective progress, and one cannot advance if the other does not advance.
   I have also come to realize that for this sadhana of the body, the mantra is essential. Sri Aurobindo gave none; he said that one should be able to do all the work without having to resort to external means. Had he reached the point where we are now, he would have seen that the purely psychological method is inadequate and that a japa is necessary, because only japa has a direct action on the body. So I had to find the method all alone, to find my mantra by myself. But now that things are ready, I have done ten years of work in a few months. That is the difficulty, it requires time
   And I repeat my mantra constantlywhen I am awake and even when I sleep. I say it even when I am getting dressed, when I eat, when I work, when I speak with others; it is there, just behind in the background, all the time, all the time.

0 1959-05-25, #Agenda Vol 01, #unset, #Zen
   I can only repeat the prayer that I made to the Supreme Lord this morning:
   May Your Will be done in all things and at every moment. And may Your Love manifest.
   As for you, I received your promise made very solemnly at a moment of clear consciousness, and I am sure you will not fail in it.
  --
   I can easily understand that your task on this earth is not particularly encouraging and you must find our human matter stupid and rebellious. I do not wish to throw upon you more bad things than you already receive, but I wish you could also understand certain things. I am not made for this withered life, not made for putting sentences together all day long, not made for living alone in my holefriendless, loveless, with no thing but mantras, and waiting for a better that never comes. For three years I have wanted to leave and each time I yielded out of scruples that you needed me, though also because I am attached to you. But after the [book on] Sri Aurobindo, there will be some thing else, there will always be some thing else that will make my departure look like a betrayal. I am fed up with living in my head, always in my head, with paper and ink. It was not of this that I dreamed when I was ten years old and ran with the wind over the untamed heaths. I am suffocating. You ask too much of me; or rather, I am not worth your expectation.
   A love for you might have held me here. And indeed, for you I have devotion, veneration, respect, an attachment, but there has never been this marvelous thing, warm and full, that links one to a being in the same beating of a heart. Through love, I could do all, accept all, endure all, sacrifice all but I do not feel this love. You cannot give yourself with your head, through a mental decision, yet that is what I have been doing for five years. I have tried to serve you as best I could. But I am at the end of my rope. I am suffocating.
   I have no illusions, and I do not at all suppose that elsewhere my life may at last be fulfilled. No, I know that this whole life is cursed, but it may as well be truly cursed. If the Divine does not want to give me his Love, may he give me his curse. But not this life between two worlds. Or if I am too hardened, may he break me. But not this tepidness, this approximation.
   I am not really bad, Mother, but I can no longer bear this life without love. That is all.
   There is someone here who could have saved me, whom I could have loved. Oh, it has no thing to do with all those things you might imagine! My soul loves her soul. It is some thing very serene. We have known each other for five years, and I had never even dreamed of calling it love. But all the outer circumstances are against us. And I do not want to turn anyone away from you. Anyway, if I sink into the depths of the pit, or so I tell myself, it is no reason to drag someone else along with me. So this too is one more reason for me to leave. I cannot continue suffocating all alone in my corner. (It is useless to ask her name, I will say no thing.)
   You are imposing a new ordeal on me by asking me to go to Rameswaram. For you, I have accepted. But I shall go there sheathed in my sturdiest armor and I will not yield, because I know that it is always to be begun again. I do not want to become a great Tantric or whatever else it may be. I want only to love. And since I cannot love, I am leaving. I will arrive in Rameswaram at 2 in the morning, and will leave again by the 11 oclock train.
  --
   this morning, the problem and its solution appeared to me very clearly; but since, for quite obvious reasons, I am both the judge and the accused in this matter, I cannot make a decision; not that my judgment would necessarily be egoistic, but it would have no authority.
   Only someone who loves you and has the knowledge can find the true solution to the problem. X1 fulfills these conditions excellently. Go to him and simply be what you are, without blackening nor embellishing, with the sincerity and simplicity of a child. He knows your soul and its aspiration; speak to him of your physical life and of your need for space, solitude, untamed nature, the simple and free life. He will understand and, in his wisdom, will see the best thing to do.
   And what he decides will be done.

0 1959-05-28, #Agenda Vol 01, #unset, #Zen
   I do not want you to suffer because of me, for there is already too much suffering in this world. I shall do what you wish. I will go to Rameswaram and I will stay there as long as X wants. I have seen that there is no happy solution. So I bow before the circumstances.
   If it is not too tiring for your eyes, I would like you to read what follows. I want to tell you what I have seen, very clearly.
   After the wave of rebelliousness this morning, I was seized by a great sadness, a great bitterness, as though I were being confronted with a profound injustice.
   There is a spiritual destiny in me, but there are three other destinies so intimately bound up with it that I cannot cut off any one without mutilating some thing of my living soulwhich is why, periodically, these suppressed destinies awaken and call to meand the dark forces seize upon these occasions to sow chaos wi thin and drive me to ruin every thing since I cannot really fulfill myself. And the problem is insoluble.
   1) There is the destiny of the adventurer: it is the one in me that needs the sea or the forest and wide open spaces and struggles. this was the best part of my childhood. I can sit on it and tell myself that the adventure is wi thin, and it might work for a while. But this untamed child in me continues to live all the same, and it is some thing very valuable in me. I cannot kill it through reasoning, even spiritual reasoning. And if I tell it that every thing lies wi thin, not without, it replies, Then why was I born, why this manifestation in the outer world? In the end, it is not a question of reasoning. It is a fact, like the wind upon the heaths.
   2) There is the destiny of the writer in me. And this too is linked to the best of my soul. It is also a profound need, like adventuring upon the heaths, because when I write certain things, I brea the in a certain way. But during the five years I have been here, I have had to bow to the fact that, materially, there is no time to write what I would like (I recall how I had to wrench out this Orpailleur, which I have not even had time to revise). this is not a reproach, Mother, for you do all you can to help me. But I realize that to write, one must have leisure, and there are too many less personal and more serious things to do. So I can also sit on this and tell myself that I am going to write a Sri Aurobindo but this will not satisfy that other need in me, and periodically it awakens and sprouts up to tell me that it too needs to breathe.
   3) There is also the destiny that feels human love as some thing divine, some thing that can be transfigured and become a very powerful driving force. I did not believe it possible, except in dreams, until the day I met someone here. But you do not believe in these things, so I shall not speak of it further. I can gag this also and tell myself that one day all will be filled in the inner divine love. But that does not prevent this other need in me from living and from finding that life is dry and from saying, Why this outer manifestation if all life is in the inner realms? But neither can I stifle this with reasoning.
   So there remains the pure spiritual destiny, pure interiorization. That is what I have been trying to do for the last five years, without much success. There are good periods of collaboration, because one part of my being can be happy in any condition. But in a certain way this achievement remains truncated, especially when you base spiritual life on a principle of integrality. And these three destinies in me have their own good reasons, which are true: they are not inferior, they are not incidental, they are woven from the very threads that created the spiritual life in me. My error is to open the door to revolt when I feel too poignantly one or the other being stifled.
   So you see, all this is insoluble. I have only to bow before these unfortunate circumstances. I perceive an injustice somewhere, but I have only to remain silent.
   And I was also struck when you told me that I wanted to kick up a row. You so clearly implied that I was leaving the Ashram in a shoddy way. So that also froze me. I thought I had done my best and, in order to serve you, repressed as much as I could the others in me.
   So there. I can find no solution. X will not understand, and I will not say any thing to him. But I obey you because every thing is futile and there is too much pain in this world, and also someone in me needs you, someone who loves you in his own way.
   Signed: Satprem
  --
   I did not utter the words that you heard I wanted to speak to you of my experience during the night, but I was paralyzed because I clearly felt that you no longer understood me. As soon as I received your letter, I concentrated on you in an effort to help you, and when night fell, just at the hour I enter into contact with X, I called for his helpwhereupon he sent me this little Kali whom he had already sent once before. So I went to your house, I took you in my arms and pressed you tightly to my heart to keep you as sheltered as possible from blows, and I let Kali do her warrior dance against this titan who is always trying to possess you, creating this rebelliousness in you. She must have at least partially succeeded in her work, because very early in the morning the titan went away somewhat discomfited, but while leaving, he flung this at me as he went by: You will regret it, for you would have had less trouble if he had left. I flung his suggestion back in his face with a laugh and told him, Take that, along with all the rest of your ugly person! I have no need of it! And the atmosphere cleared up.
   I wanted to tell you all this, but I couldnt because you were still far away from me and it would have seemed like boasting. Also the misunderstanding created by the distance made you hear other words than those I uttered.
   ***

0 1959-06-03, #Agenda Vol 01, #unset, #Zen
   On your behalf, I told X that you had been worried about me. He, too, had felt that things were not going well and had worked on his side. He told me to write you immediately to tell you that every thing is all right.
   Also, I explained to him that a mantra had come to you which you were repeating between 5 and 6 in particular, and I told him about this culminating point where you wanted to express your gratitude, enthusiasm, etc., and about the French mantra. After explaining, I gave him your French and Sanskrit texts. He felt and understood very well what you wanted. His first reaction after reading it was to say, Great meaning, great power is there. It is all right. I told him that apart from the meaning of the mantra, you wanted to know if it was all right from the vibrational standpoint. He told me that he would take your text to his next puja and would repeat it himself to see. He should have done that this morning, but he has a fever (since his return from Madurai, he has not been well because of a cold and sunstroke). I will write you as soon as I know the result of his test.
   Regarding me, this is more or less what he said: First of all, I want an agreement from you so that under any circumstances you never leave the Ashram. Whatever happens, even if Yama1 comes to dance at your door, you should never leave the Ashram. At the critical moment, when the attack is the strongest, you should throw every thing into His hands, then and then only the thing can be removed (I no longer know whether he said removed or destroyed ). It is the only way. SARVAM MAMA BRAHMAN [Thou art my sole refuge]. Here in Rameswaram, we are going to meditate together for 45 days, and the Asuric-Shakti may come with full strength to attack, and I shall try my best not only to protect but to destroy, but for that, I need your determination. It is only by your own determination that I can get strength. If the force comes to make suggestions: lack of adventure, lack of Nature, lack of love, then think that I am the forest, think that I am the sea, think that I am the wife (!!) Meanwhile, X has nearly doubled the number of repetitions of the mantra that I have to say every day (it is the same mantra he gave me in Pondicherry). X repeated to me again and again that I am not merely a disciple to him, like the others, but as if his son.
   this was a first, hasty conversation, and we did not discuss things at length. I said no thing. I have no confidence in my reactions when I am in the midst of my crises of complete negation. And truly speaking, at the time of my last crisis in Pondicherry, I do not know if it was really Xs occult working that set things right, for personally (but perhaps it is an ignorant impression), I felt that it was thanks to Sujata and her childlike simplicity that I was able to get out of it.
   In any event, since I left Pondicherry, I have been living like a kind of robot (it began in the train); I am empty, void of the least feeling for whomever it may be. I keep going by a kind of acquired momentum, but actually I feel completely anesthetized.
  --
   Before five months are over (in September, October or November), Pakistan will attack India with the help or the complicity or the military resources of the United States. And at about the same time, China will attack India because of the Dalai Lama, under the pretext that India is supporting the Dalai Lama and that thousands of Tibetan refugees are escaping into India to carry on anti-Chinese activities. Then America will offer its support to India against China and then, said X, We shall see what will be the political policy of the Congress Party, which pretends to be unaligned with any bloc. If India accepts American aid, there will be no more Pakistan but rather American troops to prevent conflicts between Muslims and Hindus, and a single government for both countries. I pointed out to X that this sounded very much like a world war
   Then he made the following comparison: When you throw a pebble into a pond, there is just one center, one point where it falls, and every thing radiates out from this center. There are two such centers in the world at present, two places where there are great vibrations: one is India and Pakistan, and that will radiate all over Asia. And the other is.
   In any case, I had never heard him attacking the Congress as he did yesterday evening, almost violently.
   That is all, Sweet Mother. In spite of my anesthesia, I think of you. (I am not blocked; on the contrary, it seems to me that the bond has been renewed since our last meeting, but I feel strangely empty.) I am unable to understand how you can love me. Oh Mother, I have truly to begin living, truly loving!
   Your child,
  --
   For you, I fully approve of what he told you. Fervently, and with all my love, I pray that he will succeed in what he wants to do during these 45 days of meditation. this is really what I was counting on.
   For what occurred here, I can say only one thing: when the Supreme Lord wants to save someone, He clothes his will in every appearance necessary.
   As for the emptiness you feel (which perhaps is already better): to those who complained of this sensation of inner emptiness, Sri Aurobindo always said that it is a very good thing; it is the sign that they are going to be filled with some thing better and truer.
   I have carefully noted Xs predictions.
   Certainly his political rage is not only understandable but justified. However, when one begins looking at things from the external viewpoint of the manifestation, they are not as simple as that. I cannot speak of all this in detail, but as an example I can tell you that here in Pondicherry, those who are maneuvering (and not without some hope) to oust the Congress are our worst enemies, the enemy of all that is disinterested and spiritual, and if they come to power, they would be capable of any thing in their hate.
   For all these world events, I always leave it to the Divine vision and wisdom, and I say to the Supreme: Lord, may Thy Will be done.

0 1959-06-04, #Agenda Vol 01, #unset, #Zen
   Regarding Xs predictions which I mentioned in yesterdays letter, X said some thing untranslatable which meant, Let us see Mothers reactions for I told him that I had written it all to you. Then he said, There are several other secret matters which I shall tell you. And he added, by way of example, I shall tell WHERE the atomic bombs will be cropped. So if these things interest you, or if you see or feel any thing, perhaps it would be good to express your interest in a letter to me which I would translate for X. Spontaneously, I emphasized to X that it would undoubtedly facilitate your work to have details. But it is better that these things come from you, should you see any use in it.
   As for me, X said, Some thing will happen.
  --
   I do not know if it is an illusion, but on several occasions I felt that if X says this mantra, it will cure his fever.
   As for the predictions, I am extremely interested. Tell this to X, and also that details of this kind are a great help in my work, for they give physical clues enabling a greater precision in the action. Needless to say, I will be very grateful for any indications he may wish to give me.
   For you, my dear child, it is true that some thing must happen and will happen. Will you please tell X on my behalf that I will participate with all my power in what he wants to undertake. He will understand.
   I am with you and wish to repeat to you: infinite is the Grace and invincible is the Love; be confident and will the victory, for this is what X means by your collaboration.
   Signed: Mother

0 1959-06-07, #Agenda Vol 01, #unset, #Zen
   1) X spoke to me of the Vedic times when a single emperor or sage ruled the entire world with the help of governors; then these governors gradually became independent kings, and conflicts were born. So I asked him what was going to happen after this next war and whether the world would be better. He replied as follows: Yes, great sages like Sri Aurobindo who are wandering now in their subtle bodies will appear. Some sages may take the physical body of political leaders in the West. It will be the end of ignorant atomic machines and the beginning of a new age with great sages leading the world. So it seems that Xs vision links up with Sri Aurobindos prediction for 1967.
   He did not give me any further details about this war, except to say that the countries which will suffer the most will be the countries of the North and the East, and he cited Burma, Japan, China and Russia. He said rather categorically that Russia would be swept away and that America would triumph.
   2) X gave me certain details about his powers of prediction, but perhaps it would be better not to speak of this in a letter. On that occasion, he told me that he did not want to keep any secrets from me: I want you to know every thing. I want you to be chief disciple in my tradition. When the time comes, you will understand what I mean. With you I have full connection, not only connection in my mind, but in my blood and body.
   On another occasion, he said to me, I am ALWAYS taking care of you. And when I asked him why he was taking such trouble for me, he replied, Because I have orders. this attention that comes to me from you and him surprises me, for I do not feel that I am good, and upon the least occasion I know that I am seriously prepared to quit every thing because some thing in me is profoundly revolted by this excess of suffering, by a lack of love and flowering, by an excess of solitude. Yesterday evening, it was still fully there, with all my approval, and at such a time no one in the world can hold me back. It is this POINT OF SUFFERING that makes me want to turn my back on every thing. Not to commit suicide: to turn my back.
   X told me the story of my last three existences (rather grim), but I will write you about that in another letter.
  --
   I have no other details to give you, except that I am not happy. The fact is that these last three years I have been tied down by my penury, otherwise I would be travelling along other roads, far from herewith no greater hope in my heart, but with space before me, at least. I am only here to render you service, but I do not know if I shall be able to repress my need for space much longerit has already been going on too long. this is the undisguised truth. But what can I do?I am tied down. If I truly loved, things would be different, but it seems I love no one, not even myself, and the only love of which I am capable, human love, is forbidden to me. So I can do no thing, not on any plane, and I have no hope in any thing. Forgive me, I do not wish to pain you, but neither can I pretend any longer to be happy with my lot.
   Signed: Satprem

0 1959-06-08, #Agenda Vol 01, #unset, #Zen
   Even before receiving your second letter in which you say that the mantra is all right, X told me this morning that he had repeated your mantra during his puja and that it was very good, that there is no thing to be changed: The vibration is good.
   Here are a few additional indications regarding the forthcoming events.
  --
   The earthquake he mentioned promises to be a kind of pralaya (as X put it), for not only Bombay will be touched. this is what he said: America supports Pakistan, but the gods do not support Pakistan, and Pakistan will be punished by the gods. HALF of western Pakistan, including Karachi, will go into the sea. The sea will enter into Rajasthan and touch India also
   X then said that India would side with America against the Communist bloc (in spite of Americas support to Pakistan), and furthermore, that the day India sides with America, America will cease supporting Pakistan. In any case, it will be the end of Pakistan.
  --
   P.S. X asked me questions about my family. I was prompted to speak to him of my mother (seeing her photo, you had said that you knew her very well, if you recall). He immediately said, You MUST go and see your mother. You will go in August and quickly come back by plane beginning September! Of course, I told him that all this seems like the highest fantasy to me, and that to begin with I had no money and would surely not ask you any thing for that. He said, I shall ask my Mother. She will arrange every thing.
   ***
  --
   I have a world of things to tell you about all I have heard, seen and done concerning you these past days. New doors of understanding have opened but all these things are impossible to write.
   As for the mantra, since two days I am sure about it, and all is well.
   I am extremely interested in every thing X has revealed to you. But I cannot write about this either.
   If X told you to go see your mother in August and return m early September, you must go. We shall manage. My finances are in an almost desperate state, but that cannot last. For what has to be done will be done.

0 1959-06-09, #Agenda Vol 01, #unset, #Zen
   It seems to me that for months I have been far away from you. I no longer see you in my dreams, I no longer feel you. What, then is this path I am following?
   In spite of all my revolts, I need you, I need truth, Light, and love. I feel I have already known all this, had all this, and that I have been dispossessed. Perhaps that is why I suffer.
   Mother, lead me towards you, I am blind and without strength.
  --
   All these things that you needtruth, light, love, my presence in youyou have had them and you still have them, they have not withdrawn from you, but some thing came to veil them from your perception, and this is why you became unhappy. They are waiting just there, near you, in you, anxious for the shadow to vanish and for you to realize that they have not left you.
   With all my love.

0 1959-06-11, #Agenda Vol 01, #unset, #Zen
   As of yesterday evening I am a man delivered. It took only a very little word from X, and suddenly a weight seemed to have been lifted from me, and I knew at last that I would be fulfilled. All this is still so new, so improbable that I can scarcely believe it, and I wonder if by chance some evil blow is not still lurking in wait for me behind this promise of happiness; thus I shall be reassured only when I have told you every thing, recounted all. But X has asked, me to wait a few more days before telling you this story, for he wants to give me certain additional details so that you may have all the elements, as accurately as possible.
   But I did not want to wait any longer to express my gratitude. I am still not so sure how all this will turn out nor how this destiny that he predicts for me can be realized, but I want to repeat to you, with all my confidence: I am your child, may your will be done now and forever.
   Signed: Satprem

0 1959-06-13a, #Agenda Vol 01, #unset, #Zen
   I have received your last two letters of the 10th and 11th. I told X what you wrote about this trip to France and that your finances are in an almost desperate state. He replied with perfect assurance, Soon it will increase, very soon it will change. I am obviously hesitant to accept your generous offer and I do not know what I should do. I had never thought of returning to France, except in a distant future. I dont know why X told me that I should return there, except perhaps because he felt who my mother is. I know that she is sad, that she believes me lost to her and thinks she will die without seeing me again. It would surely be a great joy to her. But other than that, I have no desire to go there, for each time I go to France, I feel like I am entering a prison. Naturally I would be happy for my mothers joy; she is a great soul, but is this reason enough?
   Sunday, 14th
  --
   Another thing: we happened to talk of Sri Aurobindo and Lele.1 Concerning Lele, X told me, He was a devotee of the Bhaskaraya School; this is why there is close connection I do not know if this is so, but X seemed to know.
   For me, the inner things seem to have taken a better turn since X revealed certain things to me, but I prefer to say no thing. I dare not say any thing since I know from experience that all this is as unstable as dynamite.
   Your child,

0 1959-06-13b, #Agenda Vol 01, #unset, #Zen
   I repeat to you simply what I said to Sujata this morning:
   You are both my dear children,

0 1959-06-17, #Agenda Vol 01, #unset, #Zen
   The only thing that affirms itself with a certitude and a greater and greater force is my soul. I cling to It with all my strength. It is my only refuge. If I did not have that, I would throw my life overboard, for the outer circumstances and the immediate future seem to me impossible, unlivable.
   I was touched by your blessings for Sujata and myself. But there lies another impossibility.
   These last days I have come to realize that to blame all my crises on the hostile forces is perhaps to oversimplify things. I understand better and better, for in my suffering, my soul is all I have and I rely on that alone; otherwise I could never bear all that I have borne, all that I still bear. I understand, too, that there was also a truth in the force which periodically impelled me to leave, the truth of that destiny in me which is not fulfilled in the Ashram.
   Mother, I have suffered so much and prayed so much this last while that I am sure my soul cannot but arrange circumstances in such a way that somehow I may live at last that somehow EVERY thiNG may truly become reconciled: not later on or one of these days, but soon for it cannot go on any longer; I am at my end.
   Mother, I have prayed with so much truth in my heart that I am sure the gods will come to help me, and that you will help me, too. I think not only of Sujata, but of all these destinies that are being stifled wi thin me.
   Your child,
  --
   P.S. Yes, I too am sure that the great secret is to give oneself, but perhaps this can be too easily misunderstood, and I do not believe that to give oneself means to mutilate oneself. As for the rest, well, my life obviously belongs to That and is meaningless except for That.
   Would you please tell me whether I may really write to my mother that I am coming to see her?

0 1959-06-25, #Agenda Vol 01, #unset, #Zen
   To begin with, I must tell you a dream that I had here in Rameswaram a few days after my arrival. I was being pursued and I fled like an assassinit is a dream I have had hundreds of times for years, but in this dream, there was a new element: while being pursued, I climbed a kind of stairway to try to escape when suddenly, in a flash, I saw a feminine form hurtling into a void. I saw only the lower half of her body (with a kind of mauve-colored saree), because she was already falling. And I had the horrible sensation of having pushed this woman into the void, and I fled. I climbed, I climbed these stairs with my pursuers close at my heels, and the image of this falling woman gave me a horrible feeling. When I reached the top of the stairs, I tried to close a door behind me to stop my pursuers, but there they were, it was too late and I woke up.
   The last time I was in Rameswaram, I had two other very poignant dreams, but I could not make out what they meant. In one dream I was strangling someone with my bare hands; it was an abominable feeling. And in the other, I saw, in a kind of nocturnal setting, a hanged man being taken down, with all kinds of people bustling about the corpse with lamps, and suddenly I knew that this hanged man was me.
   I had said no thing to X about these various dreams before he told me the story of my last three existences: three times I committed suicide the first by fire, the second by hanging, and the third by throwing myself into the void. During the first of these last three existences, I was married to a very good woman, but for some reason I abandoned my wife and I was wandering here and there in search of some thing. Then I met a sannyasi who wanted to make me his disciple, but I could not make up my mind, I was neither this side nor that side, whereupon my wife came to me and pleaded with me to take her back. Apparently I rejected herso she threw herself into the fire. Horror-stricken, I followed her, throwing myself into the fire in turn. That was when I created a connection with certain beings [of the other worlds] and I fell under their power. For two other lives, under the influence of these beings, the same drama was repeated with a few variations.
   During the second of these last three existences, I was married to the same woman whom I again abandoned under the influence of the same monk, and I again remained between two worlds wandering here and there. Again my wife came to plead with me and again I pushed her away. She hung herself, and I hung myself in turn.
  --
   As for this last existence, you already know.
   X told me, Now it is your last birth. I have received ORDER to deliver you. So be it. I shall give you a white cloth, he added, with my own hand.

0 1959-07-09, #Agenda Vol 01, #unset, #Zen
   this handwritten note bore only this word and the date. Kalki is the name of the last Avatar who comes on a white winged horse to destroy the 'barbarians' (yavan) at the end of the Iron Age or the Kali Yuga, which is the period we are now passing through. His appearance marks the return of the Age of Truth, or the Satya Yuga.
   7.9.59

0 1959-07-10, #Agenda Vol 01, #unset, #Zen
   A moment ago I barely found the strength not to kill myself. Destiny has repeated itself once again, but this time it was not I who rejected her, as in past existences, it is she who rejected me: Too late. For a moment, I thought I was going to go crazy too, so much pain did I have then finally I said, May Thy Will be done, (that of the Supreme Lord) and I kept repeating, Thy Grace is there, even in the greatest suffering. But I am broken, rather like a living dead man. So be happy, for I will never wear the white robe that Guruji gave me.
   You will understand that I do not have the strength to come to see you. My only strength is not to rebel, my only strength is to believe in the Grace in the face of every thing. I believe I have too much grief in my heart to rebel against any thing at all. I seem to have a kind of great pity for this world.
   Well, this time I shall remain silent.
   Adieu, Mother.

0 1959-07-14, #Agenda Vol 01, #unset, #Zen
   this is what I should have told you this morning, but I was afraid. For the last month I have been afraid of you, afraid that you might not understand. But I cannot leave with this weight on me. I beg of you to understand, Sweet Mother. I want no thing bad, no thing impure. I feel I have some thing to create with Sujata, I feel she is absolutely a part of some thing I have to achieve, that we have some thing to achieve together. For the five years we have known each other I have never had a single wrong thought but suddenly she opened my heart, which had been so completely walled-off, and this was like a wonder in me and at the same time a fear. A fear, perhaps because this love has been thwarted for so many lives.
   Mother, I need Sujata like my very soul. It seems to me that she is a part of me, that she alone can help me break with this horrible past, that she alone can help me to love truly at last. I need peace so much, a quiet, PEACEFUL happinessa base of happiness upon which I could use my strength to build, instead of always fighting, always destroying. Mother, I am not at all sure of what must be, but I know that Sujata is part of this realization.
   Thats all, Mother. Forgive me, but I am so afraid. For how is this possible in the Ashram? What would people say?
   Mother, my whole soul writes you this. I swear there is in me a single great need of Love, beauty, nobility, purity. And we would work for you together in joy at last.1
   Your anxious child,

0 1959-10-06 - Sri Aurobindos abode, #Agenda Vol 01, #unset, #Zen
   Shortly before the 15th of August I had a unique experience that exemplifies all this.1 For the first time the supramental light entered directly into my body, without passing through the inner beings. It entered through the feet (a red and gold colormarvelous, warm, intense), and it climbed up and up. And as it climbed, the fever also climbed because the body was not accustomed to this intensity. As all this light neared the head, I thought I would burst and that the experience would have to be stopped. But then, I very clearly received the indication to make the Calm and Peace descend, to widen all this body-consciousness and all these cells, so that they could contain the supramental light. So I widened, and as the light was ascending, I brought down the vastness and an unshakable peace. And suddenly, there was a second of fainting.
   I found myself in another world, but not far away (I was not in a total trance). this world was almost as substantial as the physical world. There were roomsSri Aurobindos room with the bed he rests on and he was living there, he was there all the time: it was his abode. Even my room was there, with a large mirror like the one I have here, combs, all kinds of things. And the substance of these objects was almost as dense as in the physical world, but they shone with their own light. It was not translucent, not transparent, not radiant, but self-luminous. The various objects and the material of the rooms did not have this same opacity as the physical objects here, they were not dry and hard as in the physical world we know.
   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 no thing. He listened to me quietly and looked at me as if all my words were useless: he understood every thing 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 every thingpeople, things, what I had to do; every thing had gone, as if it had no reality at all.
   You see, its not as if this world of Truth had to be created from no thing: it is fully ready, it is there, like a lining of our own present world. Every thing is there, EVERY thiNG is there.
   I remained in that state for two full days, two days of absolute felicity. And Sri Aurobindo was with me the whole time, the whole timewhen I walked, he walked with me, when I sat down, he sat next to me. On the day of August 15th, too, he remained there constantly during the darshan. But who was aware of it? A fewone or twofelt some thing. But who saw?No one.
   And I showed all these people to Sri Aurobindo, this whole field of work, and asked him WHEN this other world, the real one that is there, so near, would come to take the place of our world of falsehood. Not ready. That was all he replied. Not ready.
   Sri Aurobindo gave me two days of thistotal bliss. But all the same, by the end of the second day I realized that I could not continue to remain there, for the work was not advancing. The work must be done in the body; the realization must be attained here in this physical world, for otherwise it is not complete. So I withdrew from that world and set to work here again.
   And yet, it would take little, very little, to pass from this world to the other, or for the other to become the real world. A little click would be enough, or rather a little reversal in the inner attitude. How should I put it? It is imperceptible to the ordinary consciousness; a very little inner shift would be enough, a change in quality.
   It is similar with this japa: an imperceptible little change, and one can pass from a more or less mechanical, more or less efficient and real japa, to the true japa full of power and light. I even wondered if this difference is what the tantrics call the power of the japa. For example, the other day I was down with a cold. Each time I opened my mouth, there was a spasm in the throat and I coughed and coughed. Then a fever came. So I looked, I saw where it was coming from, and I decided that it had to stop. I got up to do my japa as usual, and I started walking back and forth in my room. I had to apply a certain will. Of course, I could do my japa in trance, I could walk in trance while repeating the japa, because then you feel no thing, none of all the bodys drawbacks. But the work has to be done in the body! So I got up and started doing my japa. Then, with each word pronounced the Light, the full Power. A power that heals every thing. I began the japa tired, ill, and I came out of it refreshed, rested, cured. So those who tell me they come out of it exhausted, contracted, emptied, it means that they are not doing it in the true way.
   I understand why certain tantrics advise saying the japa in the heart center. When one applies a certain enthusiasm, when each word is said with a warmth of aspiration, then every thing changes. I could feel this difference in myself, in my own japa.
   In fact, when I walk back and forth in my room, I dont cut myself off from the rest of the worldalthough it would be so much more convenient! All kinds of things come to mesuggestions, wills, aspirations. But automatically I make a movement of offering: things come to me and just as they are about to touch my head, I turn them upwards and offer them to the Light. They dont enter into me. For example, if someone speaks to me while I am saying my japa, I hear quite well what is being said, I may even answer, but the words remain a little outside, at a certain distance from the head. And yet sometimes, there are things that insist, more defined wills that present themselves to me, so then I have to do a little work, but all that without a pause in the japa. If that happens, there is sometimes a change in the quality of my japa, and instead of being fully the power, fully the light, it is certainly some thing that produces results, but results more or less sure, more or less long to fructify; it becomes uncertain, as with all things of this physical world. Yet the difference between the two japas is imperceptible; its not a difference between saying the japa in a more or less mechanical way and saying it consciously, because even while I work I remain fully conscious of the japa I continue to repeat it putting the full meaning into each syllable. But nevertheless, there is a difference. One is the all-powerful japa; the other, an almost ordinary japa There is a difference in the inner attitude. Perhaps for the japa to become true, a kind of joy, an elation, a warmth of enthusiasm has to be added but especially joy. Then every thing changes.
   Well, it is the same thing, the same imperceptible difference, when it comes to entering the world of Truth. On one side there is the falsehood, and on the other, close by, like the lining of this one, the true life. Only a little difference in the inner quality, a little reversal, is enough to pass to the other side, into the Truth and Light.
   Perhaps simply to add joy would suffice.
   I will have to look at this in my body since that is where it is happening, where things are being prepared.
   this other world you speak of, this world of Truth, is it the supramental world?
   My feeling is that this life which Sri Aurobindo is living right now is not the full satisfaction of the supramental life for him.
   In this other world, there was infinity, majesty, perfect calm, eternityall was there.
   Perhaps it was joy that was missing.
   Of course, Sri Aurobindo himself had joy. But I had the impression that it was not total and that this is why I had to continue the work. I felt that it could only be total when things here have changed.
   See July 24-25.

0 1959-10-15, #Agenda Vol 01, #unset, #Zen
   Here are two or three things that might interest you:
   1) X spoke to me again of the war without my asking any thing. He repeated, There will be war, and he again spoke of an attack on India by China
   2) X spoke to me of the Ashrams financial difficulties and said I shall tell you the secret why there are such difficulties. I think he is going to speak to me today or tomorrow. In any case, he told me that he was working (I am preparing) to change these conditions, and he asked me if there had been any improvement as yet. I replied that I did not believe the situation had changed very much. He spoke as well of certain people in the Ashram, but I will tell you about this in person. He had a rather amusing way of speaking about people, people who pretend to worship the Mother but who keep their mind as a dustbin!
   7) X wants to send me back to Pondicherry this Sunday (Sunday the 18th, arriving Monday the 19th morning). He says it is useless for me now to remain here any longer since his house is not ready and he can do no thing. But, he said, I will have you come to my house for 3 months and I shall give you a training by which you can know Past, Present and Future, and have the same qualifications as me!
   8) He gave me certain methods to follow, about which I shall speak to you in person.
  --
   I would wish to be like Sujata, completely transparent, your child with her at your feet. Mother, help me. I need you. Sujata is healing some thing that was very painful in me, as though it were flayed or wounded, and which threw me into revolt. With this calming influence, I would like to begin a new life of self-giving. this change of residence is for me like the symbol of another change. Oh, Mother! may the painful road be over, and may all be achieved in the joy of your Will.
   Your child,

0 1959-11-25, #Agenda Vol 01, #unset, #Zen
   There is one element that remains fixed: for each type of atom, the inner organization of the elements is different, which is what creates the difference in their substance. So perhaps similarly, each individual has a different, particular way of organizing the cells of his body, and it is this particular way that persists through all the outer changes. All the rest is undone and redone, but undone in a forward thrust towards the new instead of collapsing backwards into death, and redone in a constant aspiration to follow the progressive movement of the divine Truth.
   But for that, the body the body-consciousness must first learn to widen itself. It is indispensable, for otherwise all the cells become a kind of boiling porridge under the pressure of the supramental light.
   What usually happens is that when the body reaches its maximum intensity of aspiration or of ecstasy of Love, it is unable to contain it. It becomes flat, motionless. It falls back. things settle downyou are enriched with a new vibration, but then every thing resumes its course. So you must widen yourself in order to learn to bear unflinchingly the intensities of the supramental force, to go forward always, always with the ascending movement of the divine Truth, without falling backwards into the decrepitude of the body.
   That is what Sri Aurobindo means when he speaks of an intolerable ecstasy1; it is not an intolerable ecstasy: it is an unflinching ecstasy.

0 1960-01-28, #Agenda Vol 01, #unset, #Zen
   When I started my japa one year ago, I had to struggle with every possible difficulty, every contradiction, prejudice and opposition that fills the air. And even when this poor body began walking back and forth for japa, it used to knock against things, it would start brea thing all wrong, coughing; it was attacked from all sides until the day I caught the Enemy and said, Listen carefully. You can do whatever you want, but Im going right to the end and no thing will stop me, even if I have to repeat this mantra ten crore1 times. The result was really miraculous, like a cloud of bats flying up into the light all at once. From that moment on, things started going better.
   You have no idea what an irresistible effect a well-determined will can have.
  --
   Actually, difficulties come from very small things; they may seem quite commonplace, totally uninteresting, but they block the way. They come for no earthly reasonsome detail, a word that comes rubbing against a sensitive spot, an illness in someone close to me, any thing at all, and suddenly some thing in me contracts. Then all the work has to be started afresh as though no thing had been done.
   Of all forms of ego, you might think that the physical ego is the most difficult to conquer (or rather, the body ego, because the work was already done long ago on the physical ego). It might be thought that the form of the body is a point of concentration, and that without this concentration or hardness, physical life would not be possible. But thats not true. The body is really a wonderful instrument; its capable of widening and of becoming vast in such a way that every thing, every thing the slightest gesture, the least little taskis done in a wonderful harmony and with a remarkable plasticity. Then all of a sudden, for some thing quite stupid, a draft, a mere no thing, it forgetsit shrinks back into itself, it gets afraid of disappearing, afraid of not being. And every thing has to be started again from scratch. So in the yoga of matter you start realizing how much endurance is needed. I calculated it would take 200 years to say ten crore of my japa. Well, Im ready to struggle 200 years if necessary, but the work will be done.
   Sri Aurobindo had made it clear to me when I was still in France that this yoga in matter is the most difficult of all. For the other yogas, the paths have been well laid, you know where to tread, how to proceed, what to do in such-and-such a case. But for the yoga of matter, no thing has ever been done, never, so at each moment every thing has to be invented.
   Of course, things are now going better, especially since Sri Aurobindo became established in the subtle physical, an almost material subtle physical.2 But there are still plenty of question marks The body understands once, and then it forgets. The Enemys opposition is no thing, for I can see clearly that it comes from outside and that its hostile, so I do whats necessary. But where the difficulty lies is in all the small things of daily material lifesuddenly the body no longer understands, it forgets.
   Yet its HAPPY. It loves doing the work, it lives only for thatto change, to transform itself is its reason for being. And its such a docile instrument, so full of good will! Once it even started wailing like a baby: O Lord, give me the time, the time to be transformed It has such a simple fervor for the work, but it needs timetime, thats it. It wants to live only to conquer, to win the Lords Victory.3
  --
   As a matter of fact, Mother had ended upon this sentence:
   'It wants to live only to conquer.' Then the next day, Mother sent the following note to the disciple: 'Friday, 1.29.60yesterday, when I left you, the experience was there, but in my hurry to leave, the words did not come correctly, or rather they were incomplete (I had said, 'to live only to conquer'). What my body was experiencing was, 'Live to win the Lord's Victory.'

0 1960-01-31, #Agenda Vol 01, #unset, #Zen
   When I began the readings from the Dhammapada, I had hoped that my listeners would take enough interest in the practical spiritual side for me to read only one verse at a time. But quite quickly, I saw they found this very boring and were making no effort to benefit from the meditation. The only solution then was to treat the matter as an intellectual study, which is why I started reading chapter by chapter.
   ***

0 1960-03-03, #Agenda Vol 01, #unset, #Zen
   Only a few days ago, on the morning of the 29th, I had one of those experiences that mark ones life. It happened upstairs in my room. I was doing my japa, walking up and down with my eyes wide open, when suddenly Krishna camea gold Krishna, all golden, in a golden light that filled the whole room. I was walking, but I could not even see the windows or the rug any longer, for this golden light was everywhere with Krishna at its center. And it must have lasted at least fifteen minutes. He was dressed in those same clothes in which he is normally portrayed when he dances. He was all light, all dancing: You see, I will be there this evening during the Darshan.1 And suddenly, the chair I use for darshan came into the room! Krishna climbed up onto it, and his eyes twinkled mischievously, as if to say, I will be there, you see, and therell be no room for you.
   When I came down that evening for distribution,2 at first I was annoyed. I had said that I didnt want anybody in the hall, precisely because I wanted to establish an atmosphere of concentration, the immobility of the Spirit but there were at least thirty people in there, those who had decorated the hall, thirty of them stirring, stirring about, a mass of little vibrations. And before I could even say scat I had hardly taken my seatsomeone put the tray of medals on my lap and they started filing past.
   But what is surprising is that in a flash, no one was there any longer. No one, you understand I was gone. Perhaps I was everywhere (but in fact I am always everywhere, I am always conscious of being everywhere at the same time), though normally there is the sense of the body, a physical center, but that evening there was no more center! No thing, no one, not even the sense that there was no oneno thing. I was gone. There was indeed some thing handing out the medals which felt the joy of giving the medal, the joy of receiving it, the joy of mutually looking at each other. It was simply the joy of the action taking place, the joy of looking, this joy everywhere, but me?No thing, no one, gone. Only later, afterwards, did I see what had happened, for every thing had disappeared, even the higher mind that understands and organizes things (by understand I mean contain, which contains things). That also was gone. And this lasted the entire distribution. Only when that [the body] had gone back upstairs to the room did the consciousness of what is me return.
   There is a line by Sri Aurobindo in Savitri which expresses this very well: to annul oneself so that only the Supreme Lord may be.
   And there are many, many experiences like this. It is only a small, a very small beginning. this one in particular came to mark the new stage: four years have elapsed, and now four years to come. Because every thing has focused on this body to prepare it, every thing has concentrated on itNature, the Master of the Yoga, the Supreme, every thing So only when its over, not before, will it really be interesting to speak of all this. But maybe it will never be over, after all. Its a small beginning, very small.
   The Darshan on February 29, 1960, the first anniversary of the Supramental Manifestation.
   On this first anniversary of the Supramental Manifestation, Mother distributed medals commemorating the occasion to the disciples filing past.
   ***

0 1960-03-07, #Agenda Vol 01, #unset, #Zen
   Publisher and friend are here one in telling you that LOrpailleur is a beautiful book whose richness and force have struck me even more this time than before when I read the first version. I cannot tell you how much your Job is my brotherin his darkness as in his light. The joy, the wild, irrepressible joy that furtively yearns and at times bursts forth, embracing all, this joy at the heart of the book burns the reader for a few, in any case, who are prepared to be inflamed. In the end, I cant say if LOrpailleur will or will not be noticed, if the critics will or will not bestow an article, a comment, an echo upon it, if bookstores will or will not sell it (poor orpailleur!). But what I know is that for a few readers2, 3, 10 perhapsyour book will be the cry that will rip them from their sleep forever. To your song, another song in themselves will respond. Where, how shall this concert finish? Who knowsany thing is possible!
   My words are a bit disjointed but Im not in the mood to give an articulate discourse. Which is a way of saying, once again, how happy I amand grateful.

0 1960-04-07, #Agenda Vol 01, #unset, #Zen
   A few lines to tell you that I miss you. I truly realize more and more that I shall never be happy until I have disappeared in you entirely. There must be no thing left but That. I understand well enough, but Im so blocked, so thick. In any case, I think of you a lot and I really only live by this some thing that pulls me deep wi thin. If that were not there, it would all be so absurd.
   Ive booked my ticket to Rameswaram for the evening of the 13th, so I will probably reach there on the 15th.
   I brought some work with me (revision of The Human Cycle), and that helps me to live. I still dont clearly see the meaning of this trip. Just before I left, I received word from the publisher in Paris that my book will come out in September.
   There are moments when I feel you so close to mecould you not help me be more conscious of your presence (not as an impersonal force, but you)?
  --
   things are better physically. But its always a terrible physical shock for me to take the train.
   ***
  --
   this inner fusion you speak of as a truth to be realized is already accomplished, absolutely perceptible to me. For long I have felt you as an integral part of my being; it seems to me that only some surface eddies prevent you also from feeling and living it.
   But I am convinced it will come. Meanwhile, I am trying to make you feel my presence not as an impersonal force but as a real and concrete presence, and I am happy to have succeeded in part.

0 1960-04-13, #Agenda Vol 01, #unset, #Zen
   You spoke of the book on Sri Aurobindo; I too am happy that we shall do this work together.
   Yesterday was distribution. I am putting six handkerchiefs in this envelope for you and to give to others if you wish. I am also enclosing the April 24 message.
   Always with you, in love and joy.

0 1960-04-14, #Agenda Vol 01, #unset, #Zen
   Our turn will come in twenty to thirty years. To win, we need an element of surprise. The bourgeoisie should be lulled to sleep. Therefore, we must first launch the most spectacular peace movement that has ever existed, replete with inspiring proposals and extraordinary concessions. The stupid and decadent capitalist countries will cooperate joyfully in their own destruction. They will jump at this new opportunity for friendship. As soon as their guard is down, we shall crush them beneath our closed fist.
   (Quoted in the Revue Militaire d Information, December 1959.)
   What does Mother think of this?
   Fraternally,
  --
   I read Mother the extract from the Revue des Deux Mondes. this was her comment:
   It is quite possible that this is their original intention, I am aware of it. But they are wrong if they think it will turn out like that We shall see!
   Love,

0 1960-04-20, #Agenda Vol 01, #unset, #Zen
   To compensate for that, however, I had the joy of finding your two letters. Yes, for some time I have been feeling your physical Presence more clearly. But then, why am I so blocked, where is the flaw? It constantly feels as though I am living at the outskirts of myself, or more precisely in a miniscule region of myself, and Im unable to be conscious of the resta perpetual amnesic. It is unpleasant and quite stupid. What is it that will explode this shell?
   I am anxious to return to you.

0 1960-04-26, #Agenda Vol 01, #unset, #Zen
   There are days when every thing is so simple, when I see and feel that all one needs is to let oneself be carried and every thing is light. I have really to be done with this me.
   It will be a joy to be with you again and resume the work. Here, I am sparing as many hours as I can to correcting The Human Cycle I follow X perfectly in his inner life, unreservedly, but I have to force myself to follow him in his outer life.

0 1960-05-06, #Agenda Vol 01, #unset, #Zen
   At times I sense theres an extraordinary secret to discover, just there at my finger tips; I feel that I am going to catch the thing, to know
   Sometimes, for a second, I see the Secret; there is an opening, and again it closes. Then once again it is unveiled for a second and I come to know a little more. Yesterday the Secret was there completely clear, wide open. But its not some thing that can be explained: words are silly, it must be experienced.
   Sri Aurobindo speaks of this Secret almost everywhere, especially in his Essays on the Gita. He tells us that in the Gita itself one gets glimpses of this thing which is beyond the Impersonal, beyond even the Personal behind the Impersonal, beyond the Transcendent.
   Well, I saw this Secret I saw that the Supreme only becomes perfect in terrestrial matter, on earth.
   Becomes is just a way of speaking, of course, for every thing already is, and the Supreme is what He is. But we live in time, in a successive unfoldment, and it would be absurd to say that at present Matter is the expression of a perfect Divine.
   I saw this Secret (which is getting more and more perceptible as the Supramental becomes clear), I saw it in the everyday, outer life, precisely in this very physical life which all spirituality rejects a kind of accuracy or exactitude right down to the atom.
   I am not saying that the Divine becomes perfect in Matter the Divine is already there but that THE SUPREME becomes perfect in Matter.

0 1960-05-16, #Agenda Vol 01, #unset, #Zen
   If there is one fundamental necessity, it is humility. To be humble. Not humble as it is normally understood, such as merely saying, I am so small, Im no thing at allno, some thing else Because the pitfalls are innumerable, and the further you progress in yoga, the more subtle they become, and the more the ego masks itself behind marvelous and saintly appearances. So when somebody says, I no longer want to rely on any thing but Him. I want to close my eyes and rest in Him alone, this comfortable Him, which is exactly what you want him to be, is the egoor a formidable Asura, or a Titan (depending on each ones capacity). Theyre all over the earth, the earth is their domain. So the first thing to do is to pocket your egonot preserve it, but get rid of it as soon as possible!
   You can be sure that the God youve created is a God of the ego whenever some thing wi thin you insists, this is what I feel, this is what I think, this is what I see; its my way, my very ownits my way of being, my way of understanding, my relationship with the Divine, etc.
   And then they say, I want to close my eyes and see no thing but Him I want no thing more of the outer world. And they forget theres Love! That is the great Secret, that which is behind the Existent and the Non-Existent, the Personal and the ImpersonalLove. Not a love between two things, two beings A love containing every thing.
   In the early part of the century, I wrote Prayers and Meditations, and I too spoke of Him; but I wrote that with all my aspiration, all my sincerity (at least with all the sincerity of the conscious parts of my being) and I locked it up in a drawer so that no one would see it. It was Sri Aurobindo who later asked me to publish it, for it could be useful If I knew then, fifty years ago, what I know now, I would have been crushed! All this shame, all this unwor thiness
   After all, its good to know gradually, good to have some illusionsnot for the sake of illusions but as a necessary step along the way.
  --
   And what is wonderful is that at each moment the Grace, the Joy, the Light, the Love never cease pouring down in the very midst of all thisdespite the ego, despite the shame, despite the unwor thiness. To be humble
   ***
  --
   I was sick two days ago with a cold and fever. I know whya point to be transformed. The body may have put too much zeal into it, so it teetered a little. But thanks to that, I had an interesting experience. X 1 had put his force on me to speed up the healing. And of course, according to each ones nature, the force gets colored, so to speakit clothes itself in a different color. In me, this was translated by a new physical experience which lasted from 4 in the morning till 6:30, when I had to start speaking with people and deal with outer things. It was a kind of eternity, a kind of absolute PHYSICAL immobility which contained no possibility of illness wi thin itas a matter of fact, no thing remained in this immobility, it was a sort of nirvana. But it did not keep me from going through all my usual motions of getting dressed.
   I spent the whole day yesterday trying to understand this experience.
   And in that kind of physical eternity (which lasted two and a half hoursits a long time for an experience), I was aware of some thing missing, some thing not there: the joy of the consciousness. Because throughout my life I have developed the habit of being conscious of every thing, always, at each second. And the joy of the consciousness was not there. So I thanked the Grace that made me see that this kind of nirvana was quite simply physical tamas.2
   (silence)
   X has the power of rendering things very material thats his great power, which is why things get upset when he comes here. Overnight, someone progressing well comes to grips with difficulties; money on the way stops coming; you fall sick, things break downall because he has the power to give materiality to things from above. For, you see, you can go right to the height of your consciousness and from there sweep away the difficulties (at a certain moment of the sadhana, difficulties truly dont exist, its only a matter of nabbing the undesirable vibration and its over, its reduced to dust). And every thing is fine up above, but down below its swarming. When X comes, its precisely all this swarming that becomes tangible.
   The mastery must be a TRUE mastery, a very humble and austere mastery which starts from the very bottom and, step by step, establishes control. As a matter of fact, it is a battle against small, really tiny things: habits of being, ways of thinking, feeling and reacting.
   When this mastery at the very bottom combines with the consciousness at the very top, then you can really begin doing some worknot only work on yourself but also the work for all.
   The tantric guru.
   Tamas: inertia. Later, Mother would discover that this is not tamas but some thing else.
   ***

0 1960-05-21 - true purity - you have to be the Divine to overcome hostile forces, #Agenda Vol 01, #unset, #Zen
   What I call purity, the true purity, is not all those things morality teaches: it is non-ego.
   There must be no thing but Him.
  --
   At times, I feel that Ill never get over the difficulty. We are besieged by this enormous world of hostile forcesoceans of forces, churning and combining and submerging each other in gigantic pralayas,1 then again regrouping and combining. When you see that, it feels as if you had to be the Divine Himself to get over the difficulty. Precisely so! (And its the hostile forces who help you to see this, its their role.) You have TO BE THE DIVINE, that is the solution, that is the true divine purity.
   ***
   When X is here, I get the impression that things are going backwards instead of forwards. But once hes left, I suddenly leap ahead. And then I perceive that the progress is a real progress, that things won have really been won and they dont come undone again. That is Xs true power, a very material power. For I often feel that things could come into being, they could be realized in the consciousness above (and the vision is there, the Power is there, I have it the invisible power over the earth). But when you come down to the material plane, every thing is uncertain. Whereas with X, once things have come down, they no longer dissipate. this is certainly why the Supreme put him on my path.
   For example, there was one difficulty he helped me resolve. I have always been literally pestered, constantly, night and day, by all kinds of thoughts coming from peopleall kinds of calls, questions, formations2 that have naturally to be answered. For I have trained myself to be conscious of every thing, always. But it disturbed me in the work, particularly when I needed absolute concentration and I could never cut myself off from people or cut myself off from the world. I had to answer all these calls and these questions, I had to send the necessary force, the necessary light, the healing power, I constantly had to purify all these formations, these thoughts, these wills, these false movements that were falling on me.
   What was needed was to effect a shift, a sort of transference upwards, a lifting up of all these things that come to meso that each one, each thing, each circumstance could directly and automatically receive the force from above, the light, the response from above, and I would be a mere intermediary and a channel of the Light and the Force.
   Well, I tried hard but I couldnt really find the way. At times, I almost seemed to have it, a mere no thing would have been enough; it was just a matter of getting the knack (and at heart, this is what Power is all aboutto get the knack, to suddenly seize upon the means, the right vibration, what in India is called siddhi). Well, after his departure, all of a sudden it came. It happened while I was doing my japa, while I was walking up and down my room As if I were holding all that in my armsit was so concrete and lifting it up towards the Light, along with this ascending OM, rising from the very depths, OM!and I was carrying all these people, and it was spreading forth, PHYSICALLY spreading, and I was carrying the earth, I was carrying the whole universe, but in such a tangible, concrete wayall towards the Supreme Lord.
   And this was not the invisible power: it was concrete, it was tangible, it was MATERIAL.
   Pralaya: apocalypse, end of a world.

0 1960-05-24 - supramental flood, #Agenda Vol 01, #unset, #Zen
   These experiences are always absolute, as long as they last; then, through certain signs that I know (I am accustomed to it), I notice that the body consciousness begins closing up again. Or rather, some thingevidently a Supreme Wisdomdecides its sufficient for this time and that the body has had enough. It ought not to break, which is why certain precautions are taken. So this comes in several little stages that I know quite well. The final one is always a bit unpleasant because my body gets into rather peculiar positions as a result of the work. As its only a sort of machine, towards the end I have some difficulty straightening my knees, for example, or opening my fingers I think they even make a noise, like some thing forced into one position whose life has become purely spontaneous and mechanical. There are plenty of people like that, plenty, who enter into trance and then can no longer get out by themselves; they get themselves into a certain position and someone has to free them. this has never happened to me; I have always managed to extricate myself. But yesterday evening, the experience lasted a very long time. There was even a little cracking at the end, as when people have rheumatism.
   And during all this time, approximately three hours, the consciousness was completely, completely different. It was here, however; it was not outside the earth, it was on earth, but it was completely differenteven the body consciousness was different. And what remained was very mechanical; it was a body, but it could just as well have been any thing. All this power of consciousness that for more than seventy years Ive gradually pushed into each of the bodys cells so that each cell could become conscious (and it goes on constantly, constantly), all this seemed to have withdrawn there only remained one almost lifeless thing. However, I could raise myself up from my bed and even drink a glass of water, but it was all so bizarre. And when I went back to bed, it took nearly forty-five minutes for the body to regain its normal state. Only after I had entered into another type of samadhi2 and again come out of it did my consciousness fully return. It is the first time I have had an experience of this kind.
   During those three hours, there was no thing but the Supreme manifesting through the eternal Mother.
  --
   It was as vast as the universe, a continuous movement the movement of manifestation of some thing which was EVERY thiNG at once, a single whole. There was no division. And such a variety of colors, vibrations, powersextraordinary! It was one single thing, and every thing was wi thin it.
   The three Supreme Principles were very clearly there: Existence, Consciousness (an active, realizing consciousness) and Ananda. A universal vastness that kept going on and on and on
  --
   Words cannot express it. No translation, none, not even the most subtle mental translation can express this. It was Even now the memory I have of it is inexpressible. You have to be in it to feel it, otherwise
   However, to the consciousness it was very, very clear. It was neither mysterious nor incomprehensible, it was absolutely obviousthough untranslatable to our mental consciousness. For they were contradictory, yet they existed simultaneously, indistinguishable: they were not stacked one upon anotherit was all simultaneous. How can you explain that?! Its too difficult. It must be experienced.
   You see, when some thing goes beyond thought, a sort of conception of it, or superconception rather, remains behind. But in this case, in my experience, there was no question of thoughtit was a question of physical sensation. It was not beyond thought, it was beyond sensation. I was LIVING this thing. And there was no more I. There was no thing but this thing, and yet there was a sensation. I cant explain it!
   When I went back to bed, the transitional period lasted 45 minutes. During this time, I tried to locate the role of the individual consciousness on earth. In a flash, I understood its purpose. For you see, as long as the experience lasted, I did not feel any necessity at all of an individuality for this supreme flood to manifest. Then I understood, precisely, that the individuality served to put into contact, in this flood, all that reached out towards what is called I this individualized representation of the Divinein order to receive help and support from it, and to be put into contact. I did not say put into contact WITH this flood but put into contact IN this flood, for it was not happening outsideno thing was outside this flood, no thing exists outside it.
   And what was really very lovely was the ACCURACY and the power which directed the forces. I watched this for three quarters of an hour: for each thing that presented itself (it could have been someone thinking, some thing taking place, any thing at all), a special little concentration of this flood went exactly onto that point, like a special insistence.
   And all this was absolutely egoless, without any personal reaction, no thing; there was no thing but the consciousness of the Supreme Action. It was the only thing existing.
   And of course, the whole ordinary and higher mind (as well as the physical mind, it goes without saying, for that must be abolished before going into trance), every thing here in the head, above the head, around the headabsolutely immobile.
   After all that, towards the end of the night, at two in the morning, only a kind of faint suggestion was left: How can this statewhich I knew in trance, in samadhi, and which necessitates lying downbecome constant in a physical body which moves about? There is some thing to discover there. And what form will it take? For in my consciousness, you see, it is constantly like that, this universal flood, but the problem is IN THE BODY: its the problem of the Force in its most material form.
   And during the time my experience lasted, I had no feeling of any thing exceptional, but rather simply the fact that after all its preparation, the body consciousness was ready for a total identification with Thatin my consciousness its always the same, a perpetual, constant and eternal state in that it never leaves me. Its like that, and it never varies. What diminishes the immensity of the Vibration are the limitations of the material consciousness which can color it and even sometimes change it by giving it a personal appearance. Thus, when I see someone and speak to him, for example, when my eyes concentrate on the person, I have almost the sensation of this flood flowing from me towards the person or of it passing through me to go onto the person. There is an awareness of the eyes, the body. And it is this which limits or even changes a little the immensity of the thing But already this feeling has almost disappeared; this immensity seems to be acting almost constantly. There are moments when I am less interiorized, when I am more on the surface, and it feels like its passing through a bodymoments when the body consciousness comes back a little. And this is what diminishes the thing.
   this experience last night also enabled me to understand what X had felt during one of our meditations. He had explained his experience by way of saying that I was this mystic tree whose roots plunge into the Supreme and whose branches spread forth over the world,3 and he said that one of these branches had entered into himand it had been a unique experience. He had said, this is the Mother.
   And now I understand that what he had seen and translated by this Vedic image was that kind of perpetual flood.
   And you see, this experience he had, this contact between him and me, is just a point, a drop, its no thing; its merely some thing the consciousness puts into words, but the thiNG itself is universal. Last night it was universal; there was no room, no bed, no door and it was concrete, concrete, so concrete, with such a splendor! There was all the Joy this perpetual downpour in a limitless splendor.
   I was reluctant to speak (because of this problem that remains hanging: to make it permanent, even in the active consciousness), and I said to myself that if I speak, it will create difficulties for me in finding the solution But its all right. I shall simply have to make a still greater effort, because some thing always evaporates when you speak.
   Sat-Chit-Ananda: the three Supreme Principles, Existence (Sat), Consciousness (Chit), and Bliss (Ananda).

0 1960-05-28 - death of K - the death process- the subtle physical, #Agenda Vol 01, #unset, #Zen
   So you see, the outer signs Its not the first time Ive noticed this the doctors observe all the outer signs, then they declare you dead, but youre still in your body!
   In other words, he was still in his body.
   So its probably during this period that people are resuscitated, as they say. It must be during this period, for they have not left their bodies, they are not really dead, though the heart may give every appearance of having stopped. So K left his body at around half past noon, and officially it was at 11:45. Forty-five minutes later, in other words.
   And it takes place very gently, very gently (when its done right), very gently, very gently, smoothly, without any shock.
   So this morning theyre burning him.
   When theyre in too much of a hurry to burn them, sometimes they burn them alive! They should wait.
  --
   I know it. I know that this consciousness of the form exists since I have actually gone out of it. Once, long back, I was in a so-called cataleptic state, and after awhile, while still in this state, the body began living again2; that is, it was capable of speaking and even moving (it was Theon who gave me this training). The body managed to get up and move. And yet, every thing had gone out of it!
   Once every thing had gone out, it naturally became cold, but the body consciousness manages to draw a little energy from the air, from this or that And I spoke in that state. I spoke I spoke very well, and besides, I recounted all I was seeing elsewhere.
   So I dont like this habit of burning people very much.
   I think they do it here (apart from entirely sanitary considerations in the case of people who have died from nasty diseases), here in India, mainly because they are very afraid of all these little entities that come from desires, impulses things which are dispersed in the air and which make ghosts and all kinds of things. All desires, all attachments, all those things are like pieces that break off (each one goes its own way, you see), then these pieces gain strength in the surrounding atmosphere, and when they can fasten on to someone, they vampirize him. Then they keep on trying to satisfy their desires.
   The world, the terrestrial atmosphere, is full of filth.
  --
   I think that many of these entities are dispersed by fire that creates havoc.
   I know one person, a boy who died here, who was burned before he had left! He had a weak heart, and not enough care was taken that is, they probably should not have operated on him. He was our engineer. He died in the hospital. Not a serious operation, an appendicitis, but his heart could not take up its natural movement.

0 1960-06-03, #Agenda Vol 01, #unset, #Zen
   Im a bit discouraged. Every night I slip into a black abyss from which I wake up in the morning drained. Not one second of conscious sleep. It takes me an hour to recuperate from my sleep. In fact, I am constantly on edge and the least thing exhausts my body.
   But thats no thing. I would bear all the exhaustion quite willingly if there were at least a touch of some thing conscious. But no thing, as if I were as thick as a Paris concierge!
   Mother, there is hardly an instant of my conscious life that I am not aspiring for more consciousness but theres still this abyss I slip into at night, as if no thing existed!
   Pardon my grumblings. If only at least I knew what I could do to change all this.
   Your child,

0 1960-06-04, #Agenda Vol 01, #unset, #Zen
   If you wake up tired in the morning, it is due to tamas, no thing elsea dreadful mass of tamas. I became aware of this when I started doing the yoga of the body. And its inevitable as long as the body is not transformed.
   Myself, I go to bed very early, at eight oclock. Its still quite noisy everywhere, but I dont mind; at least Im sure of no longer being disturbed. First you must stretch out flat and relax all your muscles, all your nervesyou can learn this easilybecome like a dishrag on the bed, as I call it; there should be no thing left. And if you can also do that with the mind, you get rid of a lot of idiotic dreams that make you more tired when you wake up than when you went to bed; they are the result of the cellular activity of the brain going on uncontrollably, which is very tiring. Therefore, relax fully, bring every thing to a complete, tensionless calm in which every thing has stopped. But this is only the beginning.
   Once Im relaxed, I have developed the habit of repeating my mantra. But its very strange with these mantras I dont know how it is for others; Im speaking of my own mantra, the one I myself foundit came spontaneously. Depending on the occasion, the time, depending on what I might call the purpose for repeating it, it has quite different results. For example, I use it to establish the contact while walking back and forth in my roommy mantra is a mantra of evocation; I evoke the Supreme and establish the contact with the body.
   this is the main reason for my japa. Theres a power in the sound itself, and by forcing the body to repeat the sound, you force it to receive the vibration at the same time. But Ive noticed that if some thing in the bodys working gets disturbed (a pain or disorder, the onset of some illness) and I repeat my mantra in a certain waystill the same words, the same mantra, but said with a certain purpose and above all in a movement of surrender, surrender of the pain, the disorder, and a call, like an openingit has a marvelous effect. The mantra acts in just the right way, in this way and in no other. And after a while every thing is put back in order. And simultaneously, of course, the precise knowledge of what lies behind the disorder and what I must do to set it right comes to me. But quite apart from this, the mantra acts directly upon the pain itself.
   I also use my mantra to go into trance. After relaxing on the bed and making as total a self-offering as possible of every thing, from top to bottom, and after removing as fully as possible all resistance of the ego, I start repeating the mantra.1 After repeating it two or three times, I am in trance (at the beginning it took longer). And from this trance I pass into sleep; the trance lasts as long as necessary and, quite naturally, spontaneously, I pass into sleep. And when I come back, I remember every thing. The sleep was like a continuation of the trance. And essentially, the only reason for sleep is to allow the body to assimilate the results of the trance, then to allow these results to be accepted throughout and to let the body do its natural nights work of eliminating toxins. My periods of sleep practically dont exist sometimes they are as short as half an hour or 15 minutes. But in the beginning, I had long periods of sleep, one or even two hours in succession. And when I woke up, I did not feel this residue of heaviness which comes from sleep the effects of the trance continued.
   It is even good for people whove never been in trance to repeat a mantra (or a word, a prayer) before going to sleep. But the words must have a life of their ownby this I dont mean an intellectual meaning, no thing of the kind, but rather a vibration. And this has an extraordinary effect on the body, it starts vibrating, vibrating, vibrating and so calm, you let yourself go, like falling off to sleep. And the body vibrates more and more, more and more, more and more, and you drift off.
   Such is the cure for tamas.
  --
   But for years together I only slept 2 hours a night in all. I mean that my night consisted of 2 hours. And I went straight to Sat-Chit-Ananda and then came back: 2 hours were spent like that. But the body was tired. That lasted more than five or six years while Sri Aurobindo was still in his body. And during the day, I was all the time going into trance for the least thing (it was trance, not sleep I was conscious). But I clearly saw that the body was affected, for it had no time to burn its toxins.2
   There would be many interesting things to tell about sleep, because its one of the things Ive studied the mostto speak of how I became conscious of my nights, for instance. (I learned this with Theon, and now that I know all these things of India, I realize that he knew a GREAT deal.) But it bothers me a lot to say II this, I that. Id rather speak of these things in the form of a treatise or an essay on sleep, for example. Sri Aurobindo always spoke of his experiences but rarely did he say Iit always sounds like boasting.
   Sri Aurobindo said that the true or yogic reason for sleep is to put the consciousness back into contact with Sat-Chit-Ananda (I used to do this without knowing it). For some people the contact is established immediately, while for others it takes eight, nine, ten hours to do it. But really, normally you should not wake up till the contact has been established, and thats why its very bad to wake up in an artificial way (with an alarm clock, for example), because then the night is wasted.
   As for me, my night is now organized. I go to bed at 8 oclock and get up at 4, which makes for a very long night, and its sliced into three parts. And I get up punctually at 4 in the morning. But Im always awake ten or fifteen minutes beforehand, and I review all that has happened during the night, the dreams, the various activities, etc., so that when I get up, I am fully active.
   To make use of your nights is an excellent thing, for it has a double effect: a negative effect, in that it keeps you from falling backwards, from losing what youve gained (that is really painful); and a positive effect, in that you progress, you continue progressing. You make use of your nights, so theres no more residue of fatigue.
   There are two things to avoid: falling into a stupor of unconsciousness, with all those things coming up from the subconscious and the unconscious that invade and penetrate you, and a vital and mental hyperactivity in which you pass your time literally fightingterrible battles. People come out of that black and blue, as if they had been beaten and they have been, it is not as if! And I see only one way outto change the nature of sleep.
   Mother added:
  --
   Unfortunately, Mother had us cut many things from this text. We regret the fact.
   ***

0 1960-06-07, #Agenda Vol 01, #unset, #Zen
   They came to see their son (son, son-in-law, nephew anyway, its the same person) about some businesssome money matter. Then one of them asked to see me. I thought they would simply send some womannot at all: the whole group, face to face and in a circle, and they began lecturing me on business! So I had some fun. Once they had their say (they werent moving, they were planted there), I told them, Listen, since you are here, it must be for SOME thiNG! And then I gave them a lecture. But just imagine, one of them was so shaken that he asked to see me again this morning. The one who was shaken wore a handsome pink turban.
   So I said, All right, let him come.
  --
   Hmm! But life is like that. Physical life is like that for everyone. this feeling of it turning round and round and round and round and its the same for people, objects, countries, the whole world.
   Some thing changes, of course, but its so phew! I mean, at the speed its going, it will take us millions of years to make any perceptible progress. We might just as well say its not moving.
   These days Ive been feeling very clearly this thing that doesnt move.
   But just now You see, when I am in contact with younot when were sitting together, but at the balcony or at the meditation or at any time at all this contact is very good, very good, very luminous and clear. I wrote you that, and its getting more and more tangible. But when were HERE together, it feels as though it doesnt move Some thing is preventing it from taking place HERE. So when you spoke (it was when you made a face), I looked.
   It gives me the impression of some thing like Yes, thats it, like a cavemanOh (Mother speaks mockingly), surely one of the cave artists or poets or writers! The intellectual life of the caves, I mean! But the cave happens to be low and when youre in it, you are like this (Mother stoops over), but the whole time you want to stand up straight. That makes you furious. Thats exactly the feeling it gives menot a cave meant for a man standing on his two feet; its a cave for a lion or for for any four-legged animal.
   Its symbolic. Im speaking symbolically.
  --
   But thats how it is; I feel it is so (How can I put it?) There are always at least two ways of doing things. I have a very strong feelingvery strong that you want me to take you by the hand and go together
   Do you have that idea or not?
  --
   No, no thats not what I mean. Im speaking of the relationship I have with you, the true onewhat I was telling you about just a moment ago. Because, you see, Im going to tell you every thing! (Mother laughs) I have the impression that it would go much faster if I could pick you up, put you here (Mother touches her heart), carry you here and tell you, Calm yourself, listen! But its not possible (alas). Youre always fast on your feet with your head touching this very low ceiling. Myself, I cant be like that. Im not even sure (laughing) if my feet would get in!
   Anyway, my child, its not that Im not trying I am trying. And its not that you cantyou can. Thats the problem You know, its as if you were stubbornly trying to turn the key the wrong way in the lock.
  --
   And just imagine! The other day, in the middle of the night, I suddenly found myself inside you. Ah, so thats what hes like, I said. I woke up in the middle of the night with that. And right away I said to myself, But (laughing) but why is he like that!? And this lasted perhaps one or two minutes, maybe more. I was I felt like kicking out in every direction in a kind of rage. And the next second, I thought, But why all this? My goodness, its so easy; the remedy is simply to do this and immediately (I did what I always do, you seeits how I am constantly), quite simply, I melted into the Supreme. Enough of all thisand the very next second, every thing was all right.
   So then I thought, this surely must have had some effect (on the disciple). What has happened? I am I was literally in peace.
   And thats really how it was Hmm, maybe thats what its like for an infant shut up in his mothers womb, so he kicks about in every direction and for a long time. Hes had enough of being shut in.
  --
   But note that this is not some thing particular to you, for as I have told you, all physical life feels like that to me, as though people were confined in a kind of shell this feeling of separation, isolation. this division everywhere, everywhere, everywhere. Its dreadful. Every encounter is a shock.
   (silence)

0 1960-06-11, #Agenda Vol 01, #unset, #Zen
   When a question is put to me, the answer does not come from a will; what happens is that materials come which I then use to give shape to the answer, but its only a shape. The thing itself is there, but it needs to be shaped. The difference between one and the other is rather like the difference between a picture and an apparition.
   Sometimes the Force comes direct. And it picks up words, any words at all, that makes no difference; the nature of the words changes, and they become expressive BECAUSE of the power entering into them. this happens when I look directly at the thing.
   But when a question is put to me, it comes coated with all the mental atmosphere of whoever is asking the question. And this coating is often a mere reflectionmuch of the life has been removed.
   The same thing occurs, there is the same difference, when I say some thing and when I see it (for example, when I look at one of those essential problems that will be solved only when the world changes). When I look at that in silence, there is a power of life and truthwhich evaporates when its put into words. It becomes diminished, impoverished and of course distorted. When you write or speak, the experience disintegrates, its inevitable.
   We need a new language.
   For instance, if I have a vision (not a vision with pictures, not that, but some thing without any form or sound or words or the thiNG itself, when I live the thing), and then later I speak of it to someone I have a very tangible feeling of having to pull some thing to make it visible, perceptible and communicable the splendor goes.
   We need new organs of expression It will come.

0 1960-06-Undated, #Agenda Vol 01, #unset, #Zen
   You sent me this flower, Vital Collaboration. I am taking this opportunity to tell you some thing which has been weighing on my heart for years and which, naturally, comes back up whenever things go badly.
   I have been here seven years and I cant count a single concrete experience, not a single vision (the only things that have ever happened were in Ceylon or Rameswaram). I havent even managed to have a few slightly conscious nights.
   Isnt this reason enough to be discouraged? In any case, these questions are stirring in meand the vital is not happy [nor the mental, nor the physical].
   Excuse me if I speak too frankly.

0 1960-07-12 - Mothers Vision - the Voice, the ashram a tiny part of myself, the Mothers Force, sparkling white light compressed - enormous formation of negative vibrations - light in evil, #Agenda Vol 01, #unset, #Zen
   Last night some thing happened to me that I found quite amusing. I was awakened by a Voice, or rather it roused me from one trance to put me into another. It happened at about 11 oclock. Not a human Voice. I dont exactly recall its words any longer, but it had to do with the Ashramits protection, its success, its power. And what was interesting was that when I woke up, I was in a state in which this formation that is the Ashram and the Force that is condensed here to realize what this Voice wanted, seemed a very tiny, tiny part of myself.
   I heard the Voice and awoke with the feeling of this Power, this Light, this Force of realization concentrated here which sets every thing in motion (as always, it is always the same, a Power in motion). It was a dazzling white light. But then, what I found funny was that there I was, quite in my natural state, and this, the Ashram, was a tiny, tiny part of myself. And throughout the whole experience, it remained like thata very tiny part of myself. Every thing else was I cant say deconcentrated, but an entirely general, overall activity, as it normally is every night. And I saw the Ashram quite clearlyit was some thing special, made for special reasons, but whereas I seemed to have an immense body, that was very small, very small. It went on for an hour. Thats what I found amusing; the other things just happen, and they may be interesting, but this was so spontaneous; I was watching it (I dont know where my head was), I was looking down from above so tiny, so tiny.
   What was me was up above, and the Ashram was It began just here (the navel) and went that way (downwards), and it was encircled, to show that it was a special formationencircled in the inconscience of the terrestrial creation. And I was every thing else, with the usual vibrations of power and light. And then one current and another current and another were passing into it, into this formation, and they kept going in and in and in, accumulating. They kept going in, and yet they did not come out, they did not leave. It was not an undulatory movement, but rather a pulsating movementit had no beginning, it didnt go out, and yet it kept moving. Its very difficult to describe.
   The formation represented by the Ashram was located approximately here, at the height of the navel in relation to what I was but although the body was not delimited, it had certain attributes or undefined forms, each one of which was situated in relation to the other as though each represented one part of the body; each was symbolic of either an activity or a part of the world or a mode of manifestation. So the formation started from about here, near the navel, and went down towards the appendix Here, Ill draw you a sketch:
  --
   Its form was elongated, slanting downwards (it always has this form). At the top it looked like a head, then the lines disappeared down below. It had no openings. And then, it was surrounded by various dark sheaths, a very dark purple which is the color of protection. A sparkling light was entering into itit kept entering, but without making any holes. It passed right through every thing, through the purplethrough every thing. It passed through and entered inside, where there were sparklings of every color, like a cascade. There are always these cascades of forcesimilar to a cascading stream whose waters neither flow on nor disappear, but accumulate: an accumulation of energies, a condensation. And they accumulate without taking up any more space through a kind of compression. And inside, its moving, vibrating, vibrating, vibrating, it keeps coming and comingyou dont know where it comes from, but it keeps coming and accumulating.
   It was a force with a sparkling white light at its center, the light which is the force of the Divine Mother, and as soon as it was well packed and concentrated inside, or condensed, it took on all the colorsvibrations of every color Like a materialization these colors were like a materialization of the Divine Force when it enters matter. (Just as matter is a condensation of energy, well, this seemed to be a condensation of Divine Force. Thats really the impression it gave.)
   It reminded me of tantric things. I have seen tantric formations and how forces are systematically separated by themeach vibration, each color. Its very interesting. They are all one, and yet each is distinct. That is, they are separated in order to be distinguished and for each one to be used individually. Each one represents a particular action for obtaining some thing in particular. this is the special knowledge the tantrics have, I believe. Or its the reflection of their knowledge. And my impression is that when they do their pujas or say their mantras, what they are trying to do is recombine all that into the white light. Im not sure. I know they use each one separately for a separate purpose, but when they speak of their puja succeeding, it may mean that they have been able to recombine the light. But I say this very guardedly. For I would have to see X do his puja one day to really knowfrom afar Im not so sure. Its merely an impression.
   this is what I am constantly seeing now, but along with this Divine Force or this Divine Consciousness that Sri Aurobindo speaks of when he says, Mothers Force is with you. When it comes, it is sparkling white, perfectly white and perfectly luminous. And as it accumulates inside, it makes living vibrations of every color. And it goes on and on and on. Sometimes it lasts half an hour, three-quarters of an hour, an hourno thing goes out. And it keeps constantly entering. And it piles up. Its as if it is all being accumulated or compressed together.
   So, the observing mind, the intelligence that watches, looked at all thisAh, thats what its like (an intelligence that watches without interfering in the least). Its like a spectator talking to himself.
   So in my vision, my body was as big as the universe, and that (the Ashram) was so tiny, so tiny.
  --
   If no vibrations ever disappear, then what happens with all these horrible things coming from every corner of the world? Dont they pile up? Dont the bad vibrations take on a more and more enormous volume in the end?
   They are transformed. And at times they are transformed almost immediately.
  --
   The first reaction is always a kind of shrinking before things which seem horrible, but if you can overcome that and really have the experience, every thing changes.
   And there are hundreds and hundreds of little experiences like that, like so many little stones marking the way. Then you see that the two things are ALWAYS together: the destructive and the constructive. You cant see one without seeing the other. A time comes when the effort is to conquer the negative parts of creation and death (as at the end of Savitri), and when you have conquered that, then youre above. And then if you look at all these things, even those which seem the most opposed to the Divine, even acts of cruelty done for the pleasure of cruelty, you see the Presence the Presence that annuls their effects. And its absolutely marvelous.
   I had a startling experience one day when X was doing his pujas to encircle the titans. He was in difficulty and I was about to intervene to help him when I was abruptly stopped. I was faced by a massive blackness (blacker than the blackest physical thing) and suddenly, right at its center, I saw the Divine Love shining with such a splendor I had never seen it so splendid.
   And now it has become constant; each time I hear or see some thing ugly or horrible, or each time some thing ugly or horrible happens, some thing which is a negation of the divine life just behind is this flameso wonderful. And then the effect is annulled.
   There is a magnificence of realization which could not have been had this evil, this horror and this negation not been.
   Our consciousness shrinks from these things which belong to the past and which are no longer in their place, so we feel disgust and revulsionbecause we are ignorant. But if we can raise ourselves above and be in contact with That the supreme Lightwhich is ALWAYS just behind, then this Light seems all the more supreme because it is so much its own opposite.
   Then you know.
   You know, so there is no longer this uneasiness, this shrinking. You feel carried more and more by all that you reject; you are in a forward movement, further and further, higher, constantly further.
   ***

0 1960-07-15, #Agenda Vol 01, #unset, #Zen
   this is to tell you that I am seeing you more and more frequently during the night, and in the world where we meet together we have established a kind of companionship in work.
   Although it is still in a region of the physical mind, it is a mind striving towards a luminous organization and clearly aspiring to rise towards the higher realms.

0 1960-07-18 - triple time vision, Questions and Answers is like circling around the Garden, #Agenda Vol 01, #unset, #Zen
   Of course, were dating all these old Questions and Answers, but not everyone pays attention to dates. How can those old ones be mixed with the present things which are on an altogether different plane?
   There is an experience in which one is entirely outside of time that is, ahead, behind, above, below, all these things are one and the same. And at the very moment the identification takes place, there is no longer any past, present or future. And really, its the only way to know.
   As the experiences unfold, these old Questions and Answers give me the feeling of someone circling outside a garden while describing whats inside it. But a day comes when you enter the garden, and then you know a little better whats inside. And Im starting to enter. Im starting.

0 1960-07-23 - The Flood and the race - turning back to guide and save amongst the torrents - sadhana vs tamas and destruction - power of giving and offering - Japa, 7 lakhs, 140000 per day, 1 crore takes 20 years, #Agenda Vol 01, #unset, #Zen
   It was as if the doors of destruction had been flung open. Floodsfloods as vast as an oceanwere rushing down onto some thing the earth? A formidable current pouring down at an insane speed, with an unstoppable power. It was brackish waternot transparent, but brackish. And it was imperative to reach a certain spot BEFORE the water. Had the water reached there ahead of me, no thing could have been done. Whereas if I got there first (I say I, but it was not I with this body), if I got to the other side before the water, I would be completely safe; and from this safe position, I would be able, I would have a chance to help those left behind.
   And this vehicle was going faster than the flood (I saw and felt it by its motion)a formidable flood, but the vehicle was going still faster. It was so wonderful. In places there were some especially difficult and dangerous spots, but I ALWAYS got there before the water, just before the water barred the way. And we kept going and going and going. Then, with a final effort (there was no effort, really, it was willed), with a final push, we made it to the other side and the water came rushing just behind! It rushed down at a fantastic speed. We had made it. Then, just on the other side, it changed color. It was it changed in color to a predominant blue, this powerful blue which is the force, the organizing force in the most material world. So there we were, and the vehicle stopped. And then, after having been looking straight ahead the whole time we were speeding along, I turned around and said, Ah, now I can start helping those who are behind.
   Here, Ill draw you a little sketch:
  --
   The water was flowing off towards the right. From time to time there were these fissured dips or depressions along the vehicles path where the water rushed through, and in fact it must have rushed through each one just as soon as I had sped past. It was most dangerous, for if you had reached there a second too late, the water would already have flooded in and you would no longer have been able to get across; it was such that with even only a few drops, you would no longer get across. Not that they were very wide, but And the water was pouring in (pouring in our words are very small), it was pouring in, and I could see it ahead, but then the vehicle would arrive at full speed and instead of stopping, in a wild roller coaster-like movement it would plunge through, vroom!just in time, exactly like a roller coaster. I always arrived just in time to get through. And then again the same thing, broken here and there (in this way there were many fissures, though Ive only drawn two; there were quite a few, five or six at least), and again we would dart across, then race on until we would reach the spot where I have drawn the water turning.
   Right at the end, there was a place where the water had to turn to run down this was the Great Passage. If you got caught in that, it was all over. You had to reach this spot and cross over before the water came. It was the only place you could get across. Then a last plunge, and like an arrow shot from a bow, full speed ahead, I crossed over and there I was.
   And once on the other side, without even a rise in ground level (I dont know why), it was immediately safe. And the current went on and on, waves upon waves, on and on, as far as the eye could see, but it was canalized here at the Great Turning; and as soon as it went past this point, the inundation was total, it spread out over some thing over the earth. And the current turnedit turned but I was already on the other side. And down below, every thing was finished, the water rushed down everywhere. Only, as soon as I was on the other side, it could not touch me the water could not get across, it was stopped by some thing invisible, and it turned away.
   Moreover, it seemed that every thing had already been prepared, as if the way had been made to divert the water.
  --
   The vehicles path was not on earth, but up above (probably in interstellar regions!), a special path for this vehicle. And I didnt know where the water was coming from; I couldnt see its origin, which was off beyond the horizon. But it came raging down in torrentsnot precipitously like a waterfall, but rather like a rushing torrent. My path passed between the torrents of water and the earth below. And I saw the water before me, everywhere, in front and behindit was so extraordinary, for it looked like it was everywhere, you see, except along my path (and even then, there was some seepage). Water speeding everywhere. But there was a kind of conscious will in this onrush, and I had to reach the Great Passage before this conscious will. this water resembled some thing physical, but there was a consciousness, a conscious will, and I had to it was like a battle between the will I represented and that will. And I passed each fissure just in time. Only when I reached the Great Turning did I see the will that impelled this water. And I reached there just before it. And passed through at a fantastic speedlike lightning. Even time ceased I crossed over like a flash of lightning. And then, suddenly, respite and it was blue. A square.
   At the time, I didnt know what it all meant. Then this morning, I thought, It must have some thing to do with the world situation.
   It had all the dimensions of some thing almost the earth seemed small in comparison, you see. It was similar to what happens here when water is unleashed on earth, during floods for instance, but on a much greater scale.
   What was pleasing, and really quite interesting, was this tremendous speed, like an arrow, and I always arrived in time, just in time, just in time. Once I had crossed over to the other side (I clearly felt that no thing would be left, for it was such a powerful deluge), the danger was finished, there was no longer ANY possibility at all of being touched this was the main feeling. Every thing was stopped. No thing could touch.
   I turned around and saw all this water rushing down, and I thought, Now lets see if we can do some thing here. There was someone behind who interested me, someone or some thingit was still some thing; it was very likable and had some thing of the blue color that was here on the other side. Not really individuals, but more like beings representative of some thing that was following me quite closely. When I was there, it also was there, but it could not keep up, it kept losing groundas my speed increased, its decreased. It could not keep up. But it interested me in a special way. Oh, hes so close (he or it); he might just make it, I thought. And at that moment, I saw that all this destructive will with its instrument of water, symbolically water, had rushed past and was spreading out everywhere. But there was still a chance of saving all those who were along this path. And thats immediately what I thought of, it was my first wish: Lets see if they can still get across, if I can manage to get them across. I remembered some especially dangerous spots (while speeding past, I had remarked, Oh, here we might still be able to do this, there that could still be donemy consciousness moved at the same speed, and I noted every thing along the way), and once I was firmly there on the other side, I started sending back messages.
   Down below, the water was having a grand time; it was it was hopeless. But here, along this path, there was still a hope, even even after the water had passed; I probably had a certain power at my disposal to help others cross these fissured places. But because I woke up, I didnt see what it was. So that stopped every thing. Probably because I woke up rather abruptly, I could not see what it meant.
   All this is a translation in human language, actually, because really it was
   And it happened quite early in the nightat such an early hour, they are not visions or things you observe: they are things you do.
   Ive been seeing for a long time that nights are actions. They are no longer images or symbols or representations they are all actions. And they take place certainly not on a human scale.
  --
   S.M came the other day Hes quite informed about events as only the government knows them. He brings me government newsnot what they feed to the public. It doesnt look good. But as he has confidence, he wanted to know (so much confidence that he goes and tells Nehru and others, Oh, Mother said this, Mother said that. And it turns out true, fortunately!). So after describing things at some length, he asked my opinion.
   Logically, according to reason, war seems unavoidable. But as he asked, I looked I looked at my nights, precisely, as well as other things. And then I said, I dont feel it. I dont feel any war.
   And again this morning, when I looked at this vision, I asked myself, Will there be war?I dont feel it will be like that It may be worse.
   You see, it didnt seem human.
   I remember wandering about one night some time ago. Its no longer very clear, but one thing has remained I had gone out of India, and then when I returned to India, I found huge elephants installed EVERYWHEREenormous elephants. At that time I was not at all aware that the Communists in India had adopted the elephant as their symbol; I only learned that later. What does this mean, I said to myself. Does it signify the Indian army? But they did not resemble war elephants. These elephants were like immense mammoths, and they looked like they were settling down with all the power of a tremendous inertia. That was the impression some thing heavy in an inert and very tamasic way, forever immovable. I did not like this occupation. When I came back, I had a rather painful feeling, and for several days I wondered if it did not mean war. Then by chance, in a conversation, I learned that the Communists had selected the elephant as their symbol whereas the Congress had chosen the bullock In my vision, I was moving (as I always do), I was moving among them, and no thing moved. And if I needed room, some of them even tried to stir a little.
   But when human beings are involved, I believe that visions take on a special formits a special image. Not an inundation like this. That was very, very impersonal. They were forces. A feeling of floodgates bursting open, of some thing being held back, retained or prevented, then suddenly
   The vehicle and the forward movement are the sadhana, beyond the shadow of a doubt. I understood that the speed of sadhana was greater than the speed of the forces of destruction. And it ended in certain victory, there is not a shadow of doubt. this feeling of POWER once I was firmly grounded there [in the square], enough power to help others.
   These were universal forces. I cant say it means war. Ive foreseen many warswidespread wars, local wars, so many warsand up to now they have never been presented to me in that form. Theyve always come as a fireflames, flames, the home burning. Not as an inundation.
  --
   Ah, that, weve already had some. From all around, people are proclaiming that in 1962, there will be some people have even foreseen the end of the earth, but thats foolish! For the earth was built with a certain purpose, and before things are done, it will not disappear.
   But there may be some changes.
  --
   In fact, the Ashrams financial situation has never been so bad. Were living from day to day, minute to minute One day, it will crackall these things are connected (Mother is alluding to the vision of the flood She has just described).
   I myself am clearly seeing it from the other side; I see a black, muddy forma black, black force. And I see the [Divine] Force acting on people and, miraculously, the money comesand then its like some thing armored1it seeps in with difficulty, a thin trickle from day to day.
   Provided the sadhana works, thats all that is needed.
  --
   When I read what Sri Aurobindo writes in The Synthesis, how things should be and what they are now, when I see the two, thats when I feel were turning in circles.
   Its more and more a universal yoga the whole earth and it is like that day and night, when I walk and when I speak and when I eat. Its constantly like that. As if the whole earth were its like kneading dough to make it rise.
  --
   But this is not true: HE alone is doing it, its always He.
   And sometimes things stagnate, they seem so absolutely obscure and stupid. And then, if you simply go like this (gesture of offering), simply, trulydo it, not think itits instantly like a shower of bliss A tiny point, some thing very small which looks stubbornly stupid and obstinate, if only you do this (and if you want, you can): Take, take! Give it to Him, simply, like this, truly give it to Him: Its You, its Yours, take it, do with it what You want. And instantly, instead of this shrinking and this painful feelingWhat in the world can I do with all this?a shower, it comes like a shower. Truly Ananda. Of course, if you are stupid enough to call back the difficulty, it returns. But if you remain quiet, if you keep your head quiet, it goesfinished, cured. But there are thousands and thousands and thousands of such points
   With my japa, Ive reached about seven lakhs2. I repeat it 1,400 times a day. But you must be much further than I!3
  --
   this also is quite. enjoyable.
   this feeling of some thing everlasting.5 Its enjoyable. Quiet like floating in eternity.
   You reach a point where there is no more worry, neither for yourself nor for the world nor any thing. When you reach that, you are always smiling, you are always happy. And when some thing happens, it doesnt matter, you look at it with a smile, forever a smile.
  --
   The disciple was doing about five hours of japa a day at this time, then later seven hoursuntil it cracked.
   One crore = 10,000,000.

0 1960-07-26 - Mothers vision - looking up words in the subconscient, #Agenda Vol 01, #unset, #Zen
   I came out of the concentration at 4:10quite late. For I was VERY busy! I was in some sort of small house similar to my room, but it was at the top of a tower, for you could see the landscape from above. It was similar to my room here, with large windows. And I was much taller than I actually am, for there was a ledge below each window (there was a cupboard below each window, as in my room), and this ledge came quite low on me; in my room, it comes up to my chest, whereas it was much lower in my vision. And from there oh, what beautiful landscapes! It was surrounded by such lovely countryside! There was a flowing river, woods, sunlightoh, it was really lovely! And I was very busy looking up words in the dictionary!
   I had taken out a dictionary. There, its this one, I said. Someone was next to me, but this someone is always symbolic: each activity takes on a special form which may resemble someone or other. (The people around me for the work here are like families in those worlds there; they are types, that iseach person represents a typeso then I know that Im in contact with all the people of this same type. If they were conscious, they would know that I was there telling them some thing in particular. But its not a person, its a type and not a type of character, but a type of activity and relationship with me.)
   I was with a certain type, and I was looking for a word, I wanted to conjugate the verb vaincre [to conquer]: je vaincs, tu vaincs, il vaincgood, now nous vainquons, how do you spell that, nous vainquons? It was so funny! And I was looking it up in the dictionaryvainquons, how do you spell that?
   And at the same time, I had the feeling of some thing completely arbitrary, and all this kind of knowledge seemed so unreala completely arbitrary convention corresponding to no thing luminous anywhere.
   I was very oh, I was very, very anxious to know how je vaincs, tu vaincs goes nous vainquons, vous vainquez. And I woke up at 4:15 without having found it in the dictionary!
  --
   Coming at the end of the night as it did, it means that its an exploration in some part or another of a subconscious mental activity. And you can make so many discoveries there it is unbelievable! But its lovely. And rarely unpleasant. There was a time when it was very unpleasant, oppressive, full of effort and resistance. I would want to go somewhere, but it would be impossible; I toiled and struggled, but every thing would go wrong the straight paths would suddenly plunge into an abyss, and Id have to cross the abyss. For years it was like that. Just recently, I looked back over this whole period But now it is over. Now its some thing its lovely, its enjoyable, its a little it has a childlike simplicity.
   However, its not a personal subconscient, but a its more than the Ashram. For me, the Ashram is not a separate individualityexcept in that vision the other day,1 which is what surprised me. Its hardly that. Rather, it is still this Movement of every thing, of every thing that is included. So its like entering into the subconscient of the whole earth, and it takes on forms which are quite familiar images to me, but they are absolutely symbolic and very, very funny! It took a moment to see that vainquons is spelled q-u-o-n-s. And I wasnt sure! I meant to ask Pavitra for a dictionary which gives verb conjugations, for then if Im stuck on some thing while writing, I can look it up.
   The other day I wrote some thingit was a letter I gave Pavitra to read. I think theres a spelling mistake, he said. Its quite possible, I answered, I make plenty of them. He looked it up in a splendid dictionary and, as a matter of fact, it was a mistake. I meant to ask him for a dictionary this morning.
   Its very simple, actually; its a convention, a conventional construction somewhere in the subconscious brain, and you write automatically. But if you want to try to bring the light of a slightly higher reason into it, its terrible. It becomes meaningless, and you forget every thing.
   You have to be inside this automatic convention to remember; its very difficult (Mother laughs). So I make a lot of spelling mistakes (under her breath, in a mischievous tone) I think Ill ask him for his dictionary (laughter)!
   Vaincre! I wanted to write to someone to proclaim the Victory. The idea was very clear, it was really lovely. Then, in a second, I was stoppedHow do you spell vainquons? And how do you spell vaincs? The person next to me didnt know a thingno thing. Its spelled v-a-i-n, he said. So I said, No, I dont think so! (laughter) It went on like that, you know, it was so funny!
   Are you good at spelling?

0 1960-08-10 - questions from center of Education - reading Sri Aurobindo, #Agenda Vol 01, #unset, #Zen
   (Concerning two teachers at the Ashram's Center of Education who wrote Mother asking if 'only' Sri Aurobindo should be studied. Pavitra was present during this conversation.)
   An eight page letterno thing but passion.
  --
   Passion, passion but this passion and these reactions are the same, thing.
   And then they stuff into it what they consider intellectual reasonings, but their intellectuality is not so terribly luminousanyway (Mother shows the letter) Here, Ill read this to you for your edification (!).
   And finally, Sweet Mother, what I would really like to know is the purpose of our Center of Education. Is it to teach the works of Sri Aurobindo? And only these? All the works or some only? Or is it to prepare the students to read the works of Sri Aurobindo and the Mother? Is it to prepare them for the Ashram life or for outside occupations as well? So many opinions are floating in the air, and even the old disciples from whom we expect some knowledge make so many contradictory statements
  --
   I answered. The letters must have left. I wrote (in English) that its not so much a question of organization as of attitudeto begin with. Then I said, It seems to me that unless the teachers themselves get out of this ordinary intellectuality (!), they will never be able to fulfill their duty.
   And this is what I wrote to Z (Mother reads):
   It is not a question of preparing students to read these or some other works. It is a question of drawing all those who are capable of it out of the usual human routine of thought, feelings, action; of giving those who are here every opportunity to reject the slavery of the human way of thinking and acting; of teaching all those who want to listen that there is another, truer way of living, and that Sri Aurobindo taught us to become and to live the true being and that the purpose of education here is to prepare the children for this life and to make them capable of it.
   As for all the others, all those who want the human way of thinking and living, the world is vast and there is place there for everyone.
   We do not want large numbers; we want a selection. We do not want brilliant students; we want living souls.
  --
   Then they asked some questions about teaching literature and poetry. I answered them. And then, at the bottom, I added this:
   If you carefully study what Sri Aurobindo has written on every subject
  --
   a complete knowledge of the things of the world can be easily achieved.
   What I call studying is to take Sri Aurobindos books, where he quotes or speaks of one thing or another, then have the corresponding bookswhen he quotes some thing, you must take the book it corresponds to; when he speaks of some thing, you must study the writings on that subject. this is what I call studying. Then, after having read the corresponding works, you compare them with what Sri Aurobindo has said, and in this way there may be a beginning of understanding. If someone is very studious, he can review all that has ever been written or taught by going through Sri Aurobindos books. I mean this for someone who loves working.
   I SEE this state of mind, this mental attitude Oh! Its its so repugnant. People are so afraid of taking sides, so afraid of appearing biased; they are so afraid of appearing to have faith, so afraid Oh, its disgraceful.
   And I will keep hammering that into your heads till I enter right into them.
  --
   (Pavitra:) Yes, Mother; in this dictionary each verb is shown the category it is in, how it is conjugated
   The verbs
  --
   Yes, there are many things.
   What is so interesting in it is this insistence on the divinity of man If that this feeling of the inner divinitycould be established in oneself in a constant way (Ive seen this for most people I know), so MANY things would There is no need for any effort at all, things fall away from you like dust.
   There is no need to react against difficulties; you are immediately pulled out of them, as if you were taken out like this (gesture of pulling someone out of a difficulty with her two fingers).
   Original English.

0 1960-08-20, #Agenda Vol 01, #unset, #Zen
   But this film project has been completely abandoned now, hasnt it?
   No, no. You see, it wasnt a studioit was a school, a school of photography, television and film. Its not at all buried.
   But L has enlarged the program. (Mother indicates the plan) this is only a small part of his extensive total program. He is planning to have a school of agriculture, a modern dairy with grazing landtheres a lot of agriculture, really a lotfruit orchards, large rice fields, many things. And then a ceramics factory. My ceramics factory will be at the far end of the lake, so as to utilize the clay the government has agreed; as they have to dig out the lake one day, we shall use the top soil for the fields. First well remove all the pebbles (you know, there are hills over there), which can be used for constructionits a mine of pebbles. After removing the pebbles, there will be holes which then well fill with earth from the lake. And below this earth is a thick and compact layer of clay which is so hard it cant be used for farmingits impossible but its wonderful for making ceramics. So right at the very end, in Indian territory,4 well have a large ceramics industry. On the other side, well have a little factory for firing clay.
   All this is huge. A tremendous program.5
   We can file it with the other things.
   (Mother pauses at a note from February 10, 19566
  --
   I no longer remember when this happened. Someone had put his hands on my shoulders I was a bit surprised. this person imagined that I would feel extraordinary things. I must have made a face (I wasnt expecting it, after all). Then afterwards, someone asked me, What was your experience (!), what did you feel? I didnt answer. Once I was alone, this is what I wrote:
   Some thing like what
  --
   To this day I remember the experience. Truly, thats what I felt I did not intellectualize it. Exactly the impression of what Christ must have experienced when he felt the weight of the cross. It was the weight of a whole world of darkness, unconsciousness, universal bad will, total incomprehension, some thing And it really felt like that as if I were carrying a frightful weightwhich was frightful because of its darkness, not because of its weight. So I thought, Well, well. this must be how Christ felt when they laid the cross on him.
   There are plenty of them! (Mother indicates a pile of various papers) In another pile there must be as many again! It is a mania for collecting papers.
  --
   YOU people may have this opinion, but its not mine. Ill tell you exactly the effect it has on me: whenever someone has wanted to arrange things, Ive always thought, Yes, it will be quite useful to arrange these things after my death!
   But then Id rather not die if possible. And if I dont die, it will be perfectly useless, because that would then be the obvious proof of an uninterrupted ascent; consequently, what there will be at the very end will be much more interesting.
  --
   You know, someone who appreciates this work tremendously is Nolini. Once he timidly asked me, Could I have a copy9? Fine, I said. Oh, he really appreciates it. And when I have some thing amusing like these most recent notes, I give him a copy. With that, hes happy. So he blesses you! (Mother laughs) Oh! Without you, this would never have been doneyou can be quite sure. Never.
   ***
  --
   Oh, so this was only the harbinger.
   I think so. That was their plan, in any case.10
   Did you tell them that youve received it?
  --
   (Just at the doorstep, as She is leaving, Mother tells the disciple that She had seen three books, a trilogy, and the third one would be about Her. And She adds:)
   Sri Aurobindo came during my japa to tell me, I will help him all through.
  --
   this note has disappeared.
   Original English.

0 1960-08-27, #Agenda Vol 01, #unset, #Zen
   Myself, I cant afford to do that, I have other things to do. And Im not keen on going blind either. I need my eyes, they are my work instruments.
   On top of that, there are all the people who want to see me. Now everyone wants to see me! And since they are happy after coming once, they ask to come again! If I were very disagreeable and told them (Mother laughs) but that cant be done.
   We should not allow all this to upset us. There is but one thing to doremain in a state of constant peace, constant equanimity, for things are not they are not very pleasant. Oh, if you only knew all the letters they write me if you knew, first of all, the tremendous pile of stupidities that need never be written at all; then, added to that, such a display of ignorance, egoism, bad will, total incomprehension and unequalled ingratitude, and all this so candid, my child! They heap all this on me daily, you know, and it comes from the most unexpected quarters.
   If this were to affect me (Mother laughs), I would long ago have been who knows where. I dont care at all, not at all, really not at allit doesnt bother me, it makes me smile.
   (silence)
   So dont let yourself be upset I often think of you, for I know how very sensitive you are to all this. It is it is really ugly. A whole realm of human intelligence (its too great a compliment to call that intelligence), of the human mind, that is very, very repugnant. We must come out of that. It doesnt touch us. WE are elsewhereelsewhere. We are NOT in that rut! We are elsewhere, automatically.
   Our head is above.

0 1960-09-20, #Agenda Vol 01, #unset, #Zen
   And life itself has responded by bringing people forward to form a nucleus. Of course, we clearly saw that this would make the work a bit more complex and difficult (it gives me a heavy responsibility, an enormous material work), but from the overall point of view for the Workits indispensable and even inevitable. And in any case, as we were later able to verify, each one represents simultaneously a possibility and a special difficulty to resolve. I have even said, I believe, that each one here is an impossibility.3
   But this way of seeing is too far removed from the state of mind and spiritual education in which X has lived,4 of course, for him to understand. Nor am I in favor of proselytizing (to convince X); it would disturb him quite needlessly. He has not come here for that. He came here for some thing special, some thing I wanted which he brought, and I have learnt it. Now its excellent, he is a part of the group in his own fashion, thats all. And in a certain way, his presence here is having a very good effect on a whole category of people who had not been touched but who are now becoming more and more favorably inclined. It was difficult to reach all the traditionalists, for example, the people attached to the old spiritual forms; well, they seem now to have been touched by some thing.
   When Amrita,5 seized with zeal, wanted to make him understand what we were doing here and what Sri Aurobindo had wanted, it almost erupted into an unpleasant situation. So after that, I decided to identify myself with him to see I had never done this, because normally I only do it when I am responsible for someone, in order to truly help someone, and Ive never felt any responsibility in regard to X. So I wanted to see his inner situation, what could and could not be done. That was the day you saw him coming down from our meditation in an ecstatic state, when he told you that all separation between him and me had dropped awayit was to be expected, I anticipated as much!
   But when I did that, I saw what X wanted to do for me. As a matter of fact, I recalled that when we first met I had told him that every thing was all right up to this point (Mother indicates the region above the head), but below that, in the outer being, I wanted to hasten the transformation, and things there were difficult to handle.
   When Sri Aurobindo was here, I never bothered about all this; I was constantly up above and I did what the Gita and the traditional writings advise I left it to Natures care. In fact I left it to Sri Aurobindos care. He is making the best use of it, I would say. He will manage it, he will do with it what he wants. And I was constantly up above. And from up there I worked, leaving the instrument as it was because I knew that he would see to it.
   Actually, it was very different at that time because I was not even aware of any resistance or any difficulty in the outer being; it was automatic, the work was done automatically. Later on, when I had to do both thingswhat he had been doing as well as what I was doingit became rather complicated and I realized there were many what we could call gaps things which had to be worked out, transformed, set right before the total work could be done without hindrance. So then I began. And several times I thought how unfortunate it was that I had never studied or pursued certain ancient Indian disciplines. Because, for example, when Sri Aurobindo and I were working to bring down the supramental forces, a descent from the mental plane to the vital plane, he was always telling me that every thing I did (when we meditated together, when we worked)all my movements, all my gestures, all my postures, all my reactionswas absolutely tantric, as if I had pursued a tantric discipline. But it was spontaneous, it did not correspond to any knowledge, any idea, any will, no thing, and I thought it was like that simply because, as He knew, naturally I followed.
   Later on, when Sri Aurobindo left his body, I said to myself, If only I knew what he had known, it would be easier! So when Swami and later X came, I thought, I am going to take advantage of this opportunity. I had written to Swami that I was working on transforming the cells of the body and that I had noticed the work was going faster with Xs influence. So it was understood that X would help when he came thats how things began, and this idea has remained with X. But I have raced on I dont wait. Ive raced on, Ive gone like wildfire. And now the situation is reversed. What I wanted to find out, I found out. I experienced what I wanted to experience, but he is still He is very kind, actually, he wants really to help me. So, when I identified with him the other day during our meditation, I realized that he wanted to give silence, control and perfect peace to the physical mind. My own trick, if you will, is to have as little relationship with the physical mind as possible, to go up above and stay there this (Mother indicates her forehead), silent, motionless, turned upwards, while That (gesture above the head) sees, acts, knows, decidesall is done from there. Only there can you feel at ease.
   Along the way, I once went down into this physical mind for awhile to try to set it right, to organize it a little (it was done rather quickly, I didnt stay there long). So when I went inside X, I saw It was rather curious, for its the opposite of the method we follow. In his material consciousness (physical and vital), he has trained himself to be impersonal, open, limitless, in communication with all the universal forces. In the physical mind, silence, immobility. But in the speculative mind, the one there at the very top of the head what an organization, phew! All the tradition in its most superb organization, but such a ri-gi-dity! And it had a pretty quality of light, a silver blueVERY pretty. Oh, it was very calm, wonderfully calm and quiet and still. But what a ceiling it had!the outer form resembled rigid cubes. Every thing inside was beautiful, but that There was a very large cube right at the top, I recall, bordered by a purple line, which is a line of powerall this was quite luminous. It looked like a pyramid; the smaller cubes formed a kind of base, the lower part of which faded into some thing cloudy, and then this passed imperceptibly downwards to a more material realm, or in other words, the physical mind. The cube on top was the largest and most luminous, and the least yieldingeven inflexible, you could say. The others were somewhat less defined, and at the bottom it was very blurred. But up at the top!thats where I wanted to go, right to the top.
   When I got there, I felt a moment of anguish; my feeling was that no thing could be done. Not for him in particular, but universally, for all those in his categoryit seemed hopeless.6 If that was perfection, then no thing more could be done. this lasted only a second, but it was painful. And then I tried that is, I wanted to bring my consciousness down into the highest cube this eternal, universal and infinite consciousness which is the first and foremost expression of the manifestation but no thing doing. It was impossible. I tried for several minutes and saw that it was absolutely impossible. So I had to make a curious movement (I couldnt get through it, it was impassable), I had to come back down into the so-called lower consciousness (not lower, actuallyit was vast and impersonal), and from there I came out and regained my equilibrium. this is what gave me that splitting headache I told you about. I came out of there as if I were carrying the weight the weight of an irreducible absoluteit was dreadful. Unfortunately, I was unable to rest afterwards, and as people were waiting to see me, I had to talkwhich is very tiring for me. And this produced a bubbling in my head, like a this dark blue light of power in matter was there, shot through with streaks of white and gold, and all this was flashing back and forth in my head, this way and that way I thought I was going to have a stroke! (Mother laughs)
   this lasted a good half hour before I could calm it down, make it quiet, quiet. And I saw that this came from the fact that he wanted to bring the Power down, to transmit the Power into the physical mind! But as soon as Im put in contact with the Power, you understand, it makes every thing explode! (Mother laughs) It felt exactly like my head was going to explode!
   I felt better that night because I was concentrated, but my head was still hurting a little. Then the following day I said to myself, or rather I told him inwardly, Whether you like it or not, I am bringing down whats up above; it is the only way I can feel comfortable! And I told you what happenedas soon as I sat down I was so surprised, for he didnt start doing what he had done the day before; I myself did the same thing, I participated, so to speak, in his will (so as to find out), but with the resolve to remain consciously in contact with the highest consciousness, as always, and to bring it down. And it came in a marvelous flood. He was quite happy, he did not protest! All the pain was gone, there was no thing left, it was perfect. Only towards the end of the meditation did he again want to start doing his little trick of enclosing my physical mind in this construction, but it didnt last I watched all this from above.
   And he isnt aware of this, actually, he isnt aware at all. If he were told, he would absolutely deny it for him, its an opening onto Infinity! But in fact, its always like that, we are always shut in, each of useach one is enclosed inside certain limits which he doesnt feel, for should he feel it, he would get out! Oh, I know this feeling very well, for when I was with Sri Aurobindo I was open in this way (gesture towards the heights), and I always had this feeling of Yes, my child He tolerated me the way I was and waited for it to change. Thats truly how things are, you know. And now I feel my limits, which are the limits of the world as it is at present, but beyond that theres an unmanifested immensity, eternity and infinityto which we are closed. It merely seeps init is not the great opening. What I am trying to bring about is the great opening. Only when it has opened wide will there really be the (how should I put it?) the irreducible thing, and all the worlds resistance, all its inertia, even its obscurity will be unable to swallow it up the determining and transforming thing I dont know when it will come.
   But this experience with X was really interesting. I learned many things that day, many things If you concentrate long enough on any one point, you discover the Infinite (and in his own experience he found the infinite), what could be called your own Infinite. But this is not what WE want, not this; what we want is the direct and integral contact between the manifested universe and the Infinite out of which this universe has emerged. So then it is no longer an individual or personal contact with the Infinite, its a total contact. And Sri Aurobindo insists on this, he says that its absolutely impossible to have the transformation (not the contact, but the supramental transformation) without becoming universalized that is the first condition. You cannot become supramental before being universal. And to be universal means to accept every thing, be every thing, become every thingreally to accept every thing. And as for all those who are shut up in a system, even if it belongs to the highest regions of thought, it is not THAT.
   But to each his destiny, to each his work, to each his realization, and to want to change someones destiny or someones realization is very wrong. For it simply throws him off balance thats all it does.
   But for us who want an integral realization, are all these mantras and this daily japa really a help, or do they also shut us in?
   It gives discipline. Its an almost subconscious discipline of the character more than of thought.
   Especially at the beginning, Sri Aurobindo used to shatter to pieces all moral ideas (you know, as in the Aphorisms, for example). He shattered all those things, he shattered them, really shattered them to pieces. So theres a whole group of youngsters7 here who were brought up with this idea that we can do whatever we want, it doesnt matter in the least!that they need not bother about all those concepts of ordinary morality. Ive had a hard time making them understand that this morality can be abandoned only for a higher one So, one has to be careful not to give them the Power too soon.
   Its an almost physical discipline. Moreover, I have seen that the japa has an organizing effect on the subconscient, on the inconscient, on matter, on the bodys cellsit takes time, but by persistently repeating it, in the long run it has an effect. It is the same principle as doing daily exercises on the piano, for example. You keep mechanically repeating them, and in the end your hands are filled with consciousness it fills the body with consciousness.
  --
   Of course not! A disciplined work, which to us seems important, is to him basically an ignorance. What is true to such a person is a contemplative, ecstatic lifealong with a sentiment of compassion and charity, so that nonetheless you spend a bit of your time helping out the poor brutes! But the true thing is ecstatic contemplation. As for those who are advanced and yet still attach some importance to workits irrational!
   The only way I can make him understand that I have work to do is to tell him, Mother asked me to do it; then he keeps quiet.
   Yes, he doesnt dare say a thing He doesnt understand it very well. What funny ideas, eh! He must think I have funny ideas, but anyway In the end, he tells himself, Oh, its just because shes born in France that she is still carrying this burden!
   Its quite funny.
   Sri Aurobindo saw more clearly. He saidit was even the first thing he told the boys around him when I came in 1914 (he had only seen me once)he told them that I, Mirra (he immediately called me by my first name), was born free.
   And its true, I know it, I knew it then. In other words, all this work that usually has to be done to become free was done beforehand, long agoquite convenient!
   He saw me the next day for half an hour. I sat downit was on the verandah of the Guest House, I was sitting there on the verandah. There was a table in front of him, and Richard was on the other side facing him. They began talking. Myself, I was seated at his feet, very small, with the table just in front of meit came to my forehead, which gave me a little protection I didnt say any thing, I didnt think any thing, try any thing, want any thing I merely sat near him. When I stood up half an hour later, he had put silence in my head, thats all, without my even having asked himperhaps even without his trying.
   Oh, I had tried for years I had tried to catch silence in my head I never succeeded. I could detach myself from it, but it would keep on turning But at that moment, all the mental constructions, all the mental, speculative structures none of it remaineda big hole.
  --
   Afterwards, I kept very still so as not to disturb it. I didnt speak, above all I refrained from thinking and held it, held it tight against me I said to myself, make it last, make it last, make it last
   Later on, I heard Sri Aurobindo saying that there were two people here to whom he had done this and as soon as there was silence, they panicked: My God, Ive gone stupid!! And they threw it all overboard by starting to think again.
   Once it was done, it was done. It was well-rooted.
   For years, from 1912 to 1914, I did endless exercises, all kinds of things, even pranayama8if it would only shut up! Really, if it would only be quiet! I was able to go out (that wasnt difficult), but inside it kept turning.
   this lasted about half an hour. I quietly remained there I heard the noise of their conversation, but I wasnt listening. And then when I got up, I no longer knew any thing, I no longer thought any thing, I no longer had any mental constructionevery thing was gone, absolutely gone, blank!as if I had just been born.
   ***
  --
   I was watching all this sugar canepiles of sugar canewhich is thrown into the machine, and then it travels along and falls down to be crushed, crushed, and crushed some more. And then it comes back up to be distilled. And then I saw all this is living when its thrown in, you see, its full of its vital force, for it has just been cut. As a result, the vital force is suddenly hurled out of the substance with an extreme violence the vital force comes out the English word angry is quite expressive of what I meanlike a snarling dog. An angry force.10
   So I saw this I saw it moving about. And it kept coming and coming and coming, accumulating, piling up (they work 24 hours a day, six days a weekonly on the seventh do they rest). So I thought that this angry force must have some effect on the peoplewho knows, maybe this is what creates accidents. For I could see that once the sugar cane was fully crushed and had gone back up the chute, this force that had been beaten out was right there. And this worried me a little; I thought that there must be a certain danger in doing such a thing! What saves them is their ignorance and their insensitivity. But Indians are never entirely insensitive in the way Westerners arethey are much more open in their subconscious.
   I didnt speak of it to anyone, but it caused me some concern. And just the next day the machine broke down! When I was informed, immediately I thought It was then repaired, and again it broke downthree times. Then the following night, just before ten oclock I should mention that during the day I had thought, But why not attract these forces to our side, take them and satisfy them, give them some peace and joy and use them? I thought about it, concentrated a little, but then I didnt bother any further. At ten oclock that evening, they came upon mein a flood! They kept coming and coming. And I was busy with them the whole time. They were not ugly (not so luminous either! ), they were wholesome, straightforwardhonest forces. So I worked on them. this began exactly at 9:30, and for one hour I was busy working. After an hour, Id had enough: Listen, this is quite fine, youre very nice, but I cant spend all my time like this! We shall see what to do later for it absorbed my whole consciousness. They kept coming and coming (you understand what that means to a body?!). So at 10:30 I told them, Listen, my little ones, be quiet now, thats enough for today At 10:30, the machine broke down!
   I found out, of course, because they log every thing at the factory, so when they came to inform me of the breakdown the next morning, I asked them what time it had happenedexactly 10:30.
   After that, I made a kind of pact with them the trouble, you see, is that there are constantly new ones. If only they were the same! They are constantly coming in new floods, so there was the need of a permanent formation over there. Ive tried to make this permanent formation, to take and absorb them, to calm them down and scatter them a little so they dont accumulate in one spot, which in the end could be dangerous.
   I found this quite amusing.
   The most recent incident took place a few days ago, for there was a general excitement in the factory due to the expected visit of a government minister during the day. That afternoon, exactly at half past three, I felt that I had to make a little concentration. So I paid attention and saw poor L11 praying to me. He was praying, praying, calling mesuch a strong call that it pulled me. I was having my bath (you know what happens when Im very strongly pulled Im stopped right in the very midst of a gesture, then the consciousness goes wandering off! And I cant do any thing, it stops me dead. Thats exactly what happened to me in the bathroom). When I saw what was happening, I straightened things out. Then they must have had their ceremony, for suddenly I felt, Ah, now it has calmed down, its all right. And I went on to some thing else.
   The next day, L came to see me. He told me that shortly before 3:30, the machine had stopped once again, but this time it was quickly set right; they found out right away what had to be done. And then he told me that at 3:45 he had started praying to me that all should go well. Oh, I know! I said.
   things can be done in this way. In truth, a lot can be doneits mans ignorance that gets him in trouble.
   With the Supramental World.

0 1960-09-24, #Agenda Vol 01, #unset, #Zen
   Normally Im not there. And some people I hear, others I dont hear. But I hadnt imagined that it depended on this I thought I had lost my hearing. But just now I stopped every thing, absolutely every thing, I concentrated and tuned init became so clear!
   Basically, it must be the same for my eyes. Sometimes I see wonderfully, and sometimes its blurred. It must be for the same reason I probably have to learn to concentrate!

0 1960-10-02a, #Agenda Vol 01, #unset, #Zen
   this wonderful world of
   delight waiting at our
  --
   this world of Delight above us is waitingnot for us to be ready but for us to accept, for us to condescend to receive it!
   this is what I am looking at in this photograph.2
   In fact, this is what I am pulling down.
   ***
   My nights contain so many things that I dont always do the necessary work to remember that takes up a lot of time. Sometimes I get up during the night and sit there recalling precisely every thing that has already happened, but that sometimes takes half an hour!and as urgent work still calls, I dont take the time to remember and it gets erased. But then, you know, with all thats coming you could write volumes!
   From a documentary standpoint, my nights are getting quite interesting. In the Yoga of Self-Perfection, Sri Aurobindo describes precisely this state you reach in which all things assume meaning and a quality of inner significance, clarification of various points, and help. From this point of view, my nights have become extraordinary. I see infinitely more things than I saw before. Before, it was very limited to a personal contact with people. Now In my nights, each thing and each person has the appearance, the gesture, the word or the action that describes EXACTLY his condition. Its becoming quite interesting.
   Of course, I much prefer being in my great currents of forcefrom a personal standpoint, such immensity of action is much more interesting. But these documentary things are also valuable. It is so tremendously different from the dreams and even the vi. signs you have when you enter certain representative realms of the mind (which is what I used to do). It is so different, it has another content, another life altogether: it carries its light, its understanding, its explanation wi thin itselfyou look, and every thing is explained.
   It always gives me the feeling that I am shrinking a little, but its interesting. And its useful, for I am constantly moving about and doing things with people; it indicates to me what I have to say and do with each one. Its useful. But all the same, I miss the fullness and joy of the more impersonal Movement of forces.
   Before going to bed, sometimes I say to myself, I will do what is necessary to spend my night in these great currents of force(because there is a way to do it). And then I think, Oh, what an egotist you are, my girl! So sometimes it happens, sometimes it doesntwhen theres some thing important to do, it doesnt happen. But all I have to do is concentrate in a certain way before going to sleep to spend my whole night in these very far from here, very far I cant say very far from the earth, for surely its in an intermediate zone between the forces from above and the earths atmosphere. Thats what it mainly is, in any case. Its a great universal current as well, but mainly its what descends and comes onto the earth, and it is permeating the earths atmosphere all the time, all the time, and it comes with this wide, overall visionit makes for wonderful nights I no longer bother about people at allat least not as such, but in a more impersonal way.
   (silence)
   I have been pestered my whole life by some thing similar to the sense of duty without its stupidity. Sri Aurobindo had told me that it was a censor, that I had with me a considerable one! It was constantly, constantly telling me, No, its not like that, its like this Oh, no! Its wrong to do that; be careful, dont be egotistical; be carefuldo this, do that. He was right, but I sent it away long agoor rather, Sri Aurobindo sent it away. But there remains the habit of not doing what I like. Rather, of doing what MUST be done, and whether its pleasant or not makes no difference.
   this, too, Sri Aurobindo had explained to me. I used to tell him, Yes, you always speak of lifes delight, life for the sake of its delight. But as soon as I had the notion, as soon as I was put in the presence of the Supreme, it was: For Youexclusively what You want. You are the sole, the unique and exclusive reason for being. And that has remained, and this movement is so strong that even when you see, now I have ecstasy and ananda in abundanceevery thing comes, every thing. But even then, even when that is there, some thing in me always turns towards the Supreme and says, Does this TRULY serve You? Is it what You expect of me, what You want from me?
   this has protected me from all seeking for pleasure in life. It was a wonderful protection, because pleasure always seemed so futile to meyes, futile; for the sake of your personal satisfaction. Later, I even understood how foolish it is, for you can never be satisfiedthough when youre small you dont yet know that. I never liked it: But is it really useful, does it serve some purpose? And I still have this attitude in regard to my nights. I have this widening of the consciousness, this impersonalization, this wonderful joy of being above all that. But at the same time I also have, Im here in this body, on earth, to do some thing I mustnt forget it. And this is what I have to do. But probably Im wrong!
   Im waiting for the Lord to tell me clearly.

0 1960-10-02b, #Agenda Vol 01, #unset, #Zen
   In this way we keep the word appel [call], which is strong. All I did was change the relative pronoun (at first you had translated it as qui, nos portes, attend notre appel2).
   I dont know. Perhaps it is more incisive this way.
   Your child, with love.
  --
   A somewhat mocking '!' is missing. this note was accompanied by a flower: 'Aristocracy of Beauty'.
   ***

0 1960-10-08, #Agenda Vol 01, #unset, #Zen
   There are moments while reading the Synthesis of Yoga when I feel so clearly why he put this particular word in that particular place, and why it could not have been otherwise thats what makes the translation difficult.
   For the placement of words is not the same in English and in French. In English, for example, the place an adverb occupies is of major importance for the precise meaning. In French also, but generally its not the same! If at least it were exactly the opposite of English it would be easier, but its not exactly the opposite. Its the same thing for the word order in a series of modifiers or any string of words; usually in English, for example, the most important word comes first and the least important last. In French, its usually the opposite but it doesnt always work!
   The spirit of the two languages is not the same. Some thing always escapes. this must surely be why revelations (as Sri Aurobindo calls them) sometimes come to me in one language and sometimes in the other. And it does not depend on the state of consciousness Im in, it depends on what has to be said.
   And the revelations would probably be more exact if we had a more perfect language. Our language is poor.
   Sanskrit is better. Sanskrit is a much fuller and subtler language, so its probably much better. But these modern languages are so artificial (by this, I mean superficial, intellectual); they cut things up into little pieces and remove the light behind.
   I also read On the Veda where Sri Aurobindo speaks of the difference between the modern mind and the ancient mind; and its quite obvious, especially from the linguistic point of view. Sanskrit was certainly much more fluid, a better instrument for a more global, more comprehensive light, a light containing more things wi thin itself.
   In these modern languages, its as if things are passed through a sieve and broken up into separate little bits, so then you have all the work of putting them back together. And some thing is always lost.
   But I even doubt that the modern mind, built as it now is, would be able to know Sanskrit in this way. I think they are cutting up Sanskrit as well, out of habit.
   We need a new language.

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
   Im just now finishing the Yoga of Self-Perfection When we see what human life is and, even in the best of cases, what it represents in the way of imbecility, stupidity, narrowness, meanness (not to mention ignorance because that is too flagrant) and even those who believe themselves to have generous heart, for example, or liberal ideas, a desire to do good! Each time the consciousness orients itself in one direction to attain some result, every thing that was in existence (not just ones personal existence, but this sort of collectivity of existences that each being represents), every thing that is contrary to this effort immediately presents itself in its crudest light.
   It happened this morning while I was walking back and forth in my room. I had finished my japa I had to stop and hold my head in my hands to keep from bursting into tears. No, it is too dreadful, I said to myself; and to think that we want Perfection!
   Then naturally there came as a consolation: only because the consciousness is getting closer to THE REAL thiNG can it see all this wretchedness, and the contrast alone makes these things appear so mean.
   And its true, those things I saw this morning which seemed so above all stupid and ugly (Ive never had a sense of morality at any time in my life, thank God! But stupid and ugly things have always seemed Ive always done my best to distance myself from them, even when I was very small). And now I see that these things which seem not only ridiculous but, well, almost shameful were considered, as I recall, remarkably noble earlier on and they represented an exceptionally lofty attitude in life the very same things. So then I understood that its quite simply a question of proportion.
   And thats how the world is things which now seem totally unacceptable to us, things we CANNOT tolerate, were quite all right in the past.
   The day before yesterday, I spent the whole night looking on. I had read the passage by Sri Aurobindo in The Synthesis on supramental time (wherein past, present and future coexist in a global consciousness). While youre in it, its marvelous! You understand things perfectly. But when youre not in it Above all, theres this problem of how to keep the force of ones aspiration, the power of progress, this power which seems so inevitableso inevitable if existence (lets simply take terrestrial existence) is to mean any thing and its presence to be justified. ( this ascending movement towards a progressive better that will be eternally better)How is this to be kept when you have the total vision this vision in which every thing coexists. At that moment, the other becomes some thing like a game, an amusement, if you will. (Not everyone finds it amusing!) And when you contain all that, why allow yourself the pleasure of succession? Is this pleasure of succession, of seeing things one after the other, equal to this intensity of the will for progress? Words are foolish!
   The effort to see and to understand this gripped me all night. And when I woke up this morning, I thanked the Lord; I said to Him, Obviously, if You were to keep me totally in that consciousness, I could no longer I could no longer do my work! How could I do my work? For I can only say some thing to people when I feel it or see it, when I see that its what must be said, but if I am simultaneously in a consciousness in which Im aware of every thing that has led to that situation, every thing that is going to happen, every thing Im going to say, every thing the others going to feel then how could I do it!
   There are still many hundreds of years to go before it becomes entirely what Sri Aurobindo describes theres no hurry!
  --
   I told this to Xor rather had someone tell himto see his reaction. And I realized that he did not understand in the least! Once Amrita asked him how he himself SAW and KNEW things. So he tried to explain; he told Amrita that he had to pull his consciousness upwards by a gradual effort, to go beyond the heart, beyond the throat center to pull it right up here (the top of the head), and once there, youre divine, you know! All of a sudden, I understood that when I said it was there, above the head, it must have seemed absolutely impossible to him! For him, its the crown of the head1 (what they call the thousand-petalled lotus), just at the top of the head, whereas in my experience it opens, it rises and you go above, and then you settle there For a number of years it even changed my [physical] visionit was as if I were looking at things from above. It returns from time to time, too, as if suddenly I were seeing from above instead of from here, at eye level.
   But the faculty of forming thoughts is now there, up above; its no longer here (Mother points to her forehead). And thats contrary to their teachings.
  --
   So the first sound of my mantra is the call to that, the evocation. With the second sound, the bodys cells make their surrender, they give themselves. And with the third sound comes the identification of this [the body] with That, which produces the divine life. These are my three sounds.
   And in the beginning, during the first months that I was doing the japa, I felt them I had an almost detailed awareness of these myriads of cells opening to this vibration; the vibration of the first sound is an absolutely special vibration (you see, above, there is the light and all that, but beyond this light there is the original vibration), and this vibration was entering into all the cells and was reproduced in them. It went on for months in this way.
   Even now, when some thing or other is not all right, I have only to reproduce the thing with the same type of concentration as at the beginning for, when I say the japa, the sound and the words together the way the words are understood, the feel of the wordscreate a certain totality. I have to reproduce that. And the way its repeated is evolving all the time. The words are the same, however, the original sound is the same, but its all constantly evolving towards a more comprehensive realization and a more and more complete STATE. So when I want to obtain a certain result, I reproduce a certain type of this state. For example, if some thing in the body is not functioning right (it cant really be called an illness, but when some things out of order), or if I wish to do some specific work on a specific person for a specific reason, then I go back to a certain state of repetition of my mantra, which acts directly on the bodys cells. And then the same phenomenon is reproducedexactly the same extraordinary vibration which I recognized when the supramental world descended. It comes in and vibrates like a pulsation in the cells.
   But as I told you, now my japa is different. It is as if I were taking the whole world to lift it up; no longer is it a concentration on the body, but rather a taking of the whole world the entire world sometimes in its details, sometimes as a whole, but constantly, constantlyto establish the Contact (with the supramental world).
   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 some thing 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 some thing 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!
   Arent you aware of this thing up above, this white plate at the crown of the head? Its what receives intuitions. Its just like a photographic plate, and its not even active things pass right through it without our even realizing it. And then if you concentrate just a little, every thing stops, every thing stops.
   A few days ago, I recall, I wanted to know some thing that was going to happen. I thought that with the consciousness of supramental time, I could find out I MUST find out whats going to happen. Whats going to happen?No answer. So I concentrated on it, which is what I usually do, I stopped every thing and looked from abovetotal silence. No thing. No answer. And I felt a slight impatience: But why cant I know?! And what came was the equivalent of (Im translating it in words), Its none of your business!!
   So I understand more and more. Every thing this whole organization, this whole aggregate, all these cells and nerves and sensorsare all meant uniquely for the work, they have no other purpose than the work; every foolish act that is done is for the work; every stupidity that is thought is for the work; you are made the way you are because only in that way can you do the work and its none of your business to seek to be somewhere else. Thats my conclusion. Very well, as You wish, may Your will be done!No, not be done; it IS done. As You wish, exactly as You wish!
   And in the end, its quite fun.
  --
   I am just finishing The Synthesis of Yoga, and what Sri Aurobindo says is exactly what has happened to me throughout my life. And he explains how you can still make mistakes as long as you are not supramentalized. Sri Aurobindo describes all the ways by which images are sent to youand they are not always images or reflections of the truth of things past, present or future; there are also all the images that come from human mental formations and all the various things that want to be considered. It is very, very interesting. And interestingly enough, in these few pages I have found a description of the work I have spent my whole life doing, trying to SIFT out all we see.
   I can only be sure of some thing once a certain type of picture comes, and then the whole world could tell me, But things didnt happen like that; I would reply, Sorry, but I see it. And that type of picture is certain, for I have studied it, I have studied their differences in quality and the texture of the pictures. It is very interesting.
   ***
  --
   In these Questions and Answers, for example, you had wanted to edit out the words Sweet Mother since people from the West might not understand. But then, we have just now received a letter from someone who suddenly had a very beautiful experience when he came across those words, Sweet Mother. He saw, he suddenly felt this maternal presence of love and compassion watching over the world. The moment had come and, precisely, it did its work. Its very interesting.
   Mentally we say, Oh, that cant go. And even I am often inclined to say, Dont publish this, dont speak of some thing or other. Then I realize how silly it is! There is some thing that uses every thing. Even what may seem useless to usor perhaps worse than useless, harmfulmight be just the thing to give someone the right shock.
   Original English.

0 1960-10-15, #Agenda Vol 01, #unset, #Zen
   Its so funny the thing in itself doesnt exist for people. Whats important to them is their attitude towards the thing, what they think of it. How odd!
   Each thing carries wi thin itself its own tru thits absolute truth, so luminous and so clear. And if you are in contact with THAT, then every thing falls into place so wonderfully; but men are NOT in contact with that, they are always in contact through their thought: what they think of some thing, what they feel about some thing, the meaning they attach to it (or sometimes its worse)but the highest they go is always the thought they have of it. Thats what creates all this mixture and all this disorder things in themselves are very good, and then they get confused.
   Z's work involved seeing Mother everyday to watch over her health and her food.

0 1960-10-19, #Agenda Vol 01, #unset, #Zen
   Its the same as when X tells people, I am feeding you, so eat! And he serves you ten times more than you can put in. If you tell him, My stomach cant digest it, he answers that this is nonsense: Eat, and you will see! And in fact, up above that is, once youve mastered itits perfectly true. But we arent there yet, far from it! He himself is sick all the time.
   Then he would answer, Everyone is sick.But thats no reason.
   Its very well to say, If you live in the Spirit, its not the same. Thats quite true, but MUCH later. For the last two years, I myself have been learning this, and I see how difficult it isone mustnt boast. And to say, Oh, its all the same to me, is a way of boasting. It SHOULD NOT be all the same to you. this body is not meant for usit wasnt for us that it was given, its for the Work, so consequently it must be in working order.
   Thats what annoys me sometimes. Why not have this mastery? We SHOULD be masters of it. With consciousness, we should be able to be the masters of our bodies.
   Yes, this was precisely the extraordinary thing Sri Aurobindo had. He made no effort But then he didnt use it on himself!
   But for humans, this is some thing UN thiNKABLE.
   He wanted to go.
  --
   And he did this he bore it all as if it were some unconsciousness, an ordinary illness, simply to keep me from knowing and he left at the very moment he had to leave. But
   And I couldnt even imagine he was gone once he had gone, just there, in front of meit seemed so far away And then afterwards, when he came out of his body and entered into mine, I understood it all Its fantastic.
  --
   Its its absolutely superhuman. Theres not one human being capable of doing such a thing. And what what a mastery of his bodyabsolute, absolute!
   And when it came to others he could remove an illness like that (gesture, as if Mother were calmly extracting an illness from the body with her fingertips). That happened to you once, didnt it? You said that I had done this for you but it wasnt me; he was the one who did it He could give you peace in the mind in the same way (Mother brushes her hand across her forehead). You see, his actions were absolutely On others, it had all the characteristics of a total mastery Absolutely superhuman.
   One day, hell tell you all this himself.1
   Now I understand it.
  --
   We can put it this way: the world was not ready. But to tell you the truth, it was the totality of things around him that was not ready. So when he SAW this (I only understood this afterwards), he saw that it would go much faster if he were not there.
   And he was ABSOLUTELY right, it was true.
  --
   Every thing was left hanging until the moment he made me understand the COMPLETE thing, in its entirety But thats for later on.
   He himself will tell you, its truelater on.
   He came to tell us this fifteen years later, as a matter of fact, while we were writing The Divine Materialism.
   Mother stopped all her activities for twelve days from December 5, 1950, the day Sri Aurobindo departed.

0 1960-10-22, #Agenda Vol 01, #unset, #Zen
   Here, this is the kitchen; here is the living room, this is the studio. And then behind the kitchen there was a small room that I used as the dining room, and it opened onto a courtyard. Between the dining room and the kitchen there was a bathroom and a small hallway. The kitchen is here; you went up three steps and then there was this small hallway with the stairs leading up to the bedroom. Next to the bedroom was a bathroom about as big as a thimble.
   It is part of a huge house. Theres a seven-story apartment building on each side, and the street is here.
  --
   There was this Themanlys, my brothers schoolmate; he wrote books, but he was lazy-minded and didnt want to work! So he had passed that job on to me. But it was impossible, you couldnt do a thing with it. And what words! Theon would invent words for the subtle organs, the inner senses; he had found a word for each thinga frightful barbarism! And I took care of every thing: I found the printer, corrected the proofsall the work for a long time.
   They were stories, narratives, an entire initiation in the form of stories. There was a lot in it, really a lot. She knew many things. But it was presented in such a way that it was unreadable.
   I also wrote one or two things, experiences I had noted down; they were rather interesting, which is why Id like to get them back. I had described some of my visions to Madame Theon, and then she explained their meaning to me. So I would narrate the vision and give its explanation. That was readable and interesting, because there was some symbolism.
   (Pavitra:) What was this Chronicle of KI?
   It wasnt Ki but Chi, for he was the founder of China!those things were fantastic! The story was almost childish, but there was a whole world of knowledge in it. Madame Theon was an extraordinary occultist. That woman had incredible faculties, incredible.
   She was a small woman, fat, almost flabbyshe gave you the feeling that if you leaned against her, it would melt! Once, I remember I was there in Tlemcen with Andres father, who had come to join usa painter, an artist. Theon was wearing a dark purple robe. Theon said to him, this robe is purple. No, its not purple, the other answered, its violet. Theon went rigid: When I say purple, its purple! And they started arguing over this foolishness. Suddenly there flashed from my head, No, this is too ridiculous!I didnt say a word, but it went out from my head (I even saw the flash), and then Madame Theon got up and came over to me, stood behind me (neither of us uttered a word the other two were staring at each other like two angry cocks), then she laid my head against her breastabsolutely the feeling of sinking into eiderdown!
   And never in my life, never, had I felt such peaceit was absolutely luminous and soft a peace, such a soft, tender, luminous peace. After a moment, she bent down and whispered in my ear, One must never question ones master! It wasnt I who was questioning!
  --
   Its funny I dont know why, but a short while ago this house on Val de Grce suddenly came to me (to Pavitra) When did this photograph come?
   Yesterday.
   Suddenly the house had come into the atmosphere. Well, well, I said to myself; someone is thinking about that house.
   ***
   I entered into your sleep last night. I saw you and told you certain things, I even gave you some explanations: You see, you must do it this way you must go like this I also said, One day, we shall meditate together. But more precisely, you had once spoken to me about the problem in your physical mind that it keeps on turning interminably and you had told me that it happens during your japa. So last night I told you, I would like you to do your japa for a few minutes with me one day so that I may see what goes on inside you, in your physical mind.
   But I wasnt speaking to you with words Every thing I see at night has a special color and a special vibration. Its strange, but it looks sketched When I said that to you, for example, there was a kind of patch,1 a white patch, as I recallwhite, exactly like a piece of white papera patch with a pink border around it, then this same blue light I keep telling you aboutdeep blueencircling the rest, as it were. And beyond that, it was swarminga swarming of black and dark gray vibrations in a terrible agitation. When I saw this, I said to you, You must repeat your mantra once in my presence so that I may see if there is any thing I can do about this swarming. And then I dont know whyyou objected, and this objection was red, like a tongue of fire lashing out from the white, like this (Mother draws an arabesque). So I said, No, dont worry, it doesnt matter, I wont disturb a thing2! (Mother laughs mischievously)
   All this took place in a realm which is constantly active, everywhere; it is like a permanent mental transcription of every thing that physically takes place They arent actually thoughts; when I see this, I dont really get the impression of thinking, but its a transcription its the result of thoughts on a certain mental atmosphere which records things.
   And I see it all the time now. If someone is speaking or if Im doing some thing, I see the two things at the same time I see the physical thing, his words or my action, and then this colored, luminous transcription at the same time. The two things are superimposed. For example, when someone speaks to me, it gets translated into some kind of picture, a play of light or color (which is not always so luminous!) this is why most of the time, in fact, I dont even know what has been said to me. I recall the first time this phenomenon happened, I said to myself, Ah, so thats what these modern artists see! Only, as they themselves arent very coherent, what they see is not very coherent either!
   And thats how it worksit is translated by patches and moving forms, which is how it gets registered in the earths memory. So when things from this realm enter into peoples active consciousness, they get translated into each ones language and the words and thoughts that each one is accustomed tobecause that doesnt belong to any language or to any idea: it is the exact IMPRINT of what is happening.
   I am constantly seeing this now.
   And it is here, too, that I see the result of this confusion and excitement in the Ashramit jumps, jumps, jumps about. It keeps jumping on the same spot. There are machines like thatconstantly shaking; its exasperating.
   ***
   For some time now Ive been experiencing a precise moment during my japa when some thing takes hold of me and I have all the difficulty in the world to keep from entering into trance. Yet I remain standing. Usually Im walking, but some things I say while leaning up against the windownot a very good place to go into trance! And it grabs me exactly at the same place each time.
   Yesterday, I suddenly saw a huge living head of blue light this blue light which is the force, the powerful force in material Nature ( this is the light the tantrics use). The head was made entirely of this light, and it wore a sort of tiaraa big head, so big (Mother indicates the length of her forearm); its eyes werent closed, but rather lowered, like this. The immobility of eternity, absolutely the repose, the immobility of eternity. A magnificent head, quite similar to the way the gods here are represented, but even better; some thing between certain heads of the Buddha and (these heads most probably come to the artists). Every thing else was lost in a kind of cloud.
   I felt that this kind of yes, immobility came from there: every thing stops, absolutely every thing stops. Silence, immobility truly, you enter into eternity.I told him it wasnt time!
   But I tried to understand what he wanted Its been difficult here in the Ashram for some timeeveryone is seized with a sort of frenzy, a weary restlessness. They are all writing to me, they all want to see me. It makes for such an atmosphere I react as well as I can, but Im not able to pass this on to them to keep them quiet (the more tired and weary you are, the more calm you ought to remaincertainly not get excited, thats dreadful!). So I understood: this head had come to tell me, this is what you must give them.
   But if I were to pass that on to them, theyd all think they were becoming rattle-brained, that they were losing their faculties, that their energy was spent. For they only feel energy when they spend it. They are incapable of feeling energy in immobility they have to be stirring about, they have to be spending it. Or else, it has to be pounded into them.
   I looked at this problem yesterday; it occupied me for much of the day. And Im sure this head came to give me the solution. For me, its very easyat once three seconds, and every thing stops, every thing. But the others are stubborn! And yet Im positive, Im positive, I tell them, But relax; why are you on pins and needles like that? Relax! Its the only way to overcome your fatigue. But they immediately start feeling that theyll lose their faculties and become inert the opposite of life!
   And this is surely what oriented my night, for I started my night looking at this problem: How can I make them accept this? For neither should they fall into the other extreme and slip from this weary agitation into tamas.3 Thats obvious.
   But how many letters I receive from people telling me, I feel listless, all I want to do is sleep, to rest, not do any thing. They go on complaining.
   The experience I havewhat I mean by I is this aggregate here (Mother indicates her body), this particular individualityis that the more quiet and calm it is, the more work it can do and the faster the work can be done. What is most disturbing and time consuming are all these agitated vibrations that fall on me (truly speaking, each person who comes throws them on me). And this is what makes the work difficultit stirs up a whirlwind. And you cant do any thing in this whirlwind, its impossible. If you try to do some thing material, your fingers stumble; if you try to do some thing intellectual, your thoughts get all entangled and you no longer see clearly. Ive had the experience, for example, of wanting to look up a word in the dictionary while this agitation was in the atmosphere, and every thing jumps up and down (yet the lighting is the same and Im using the same magnifying glass), I no longer see a thing, its all jumping! I go page by page, but the word simply doesnt exist in the dictionary! Then I remain quiet, I do this (Mother makes a gesture of bringing down the Peace) and after half a minute I open the dictionary: the very spot, and the word leaps out at me! And I see clearly and distinctly. Consequently I have now the indisputable proof that if you want to do any thing properly, you must FIRST be calm but not only be calm yourself; you must either isolate yourself or be capable of imposing a calm on this whirlwind of forces that comes upon you all the time from all around.
   All the teachers are wanting to quit the schoolweary! Which means theyll begin the year with half the teachers gone. They live in constant tension, they dont know how to relax thats really what it is. They dont know how to act without agitation.
   I think thats what this head came to tell me, and its precisely whats wrong in the Ashramevery thing here is done in agitation, absolutely every thing. So its constantly a comedy of errors; someone speaks, the other doesnt listen and responds all wrong, and no thing gets done. Someone asks one thing, another answers to some thing elsebah! Its a dreadful con-fu-sion.
   (silence)
  --
   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 call this 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.
  --
   I didnt notice you being bothered by these things of the physical mind you had mentioned. However, I had first done this (gesture of cleansing the atmosphere), right at the beginning, so that no thing would come to disturb us Did you feel any thing?
   I felt that you were there. I felt your Force.
  --
   (Mother laughs heartily) Your japa is lovely. Oh, its a whole world thats forming, and its truly harmonious, powerful, beautiful. Its very good. If you like, well do this for a few moments from time to time. It was very how should I put it? very pleasant for me. It feels comfortable, a bit removed from all this porridge! I was very glad.
   If you want to prevent these disturbances in your physical mind, then when you sit for japa You know my Force, dont you? Well then, wrap it around you, like this, twelve times, from top to bottom.
   Original English.

0 1960-10-25, #Agenda Vol 01, #unset, #Zen
   S has a nephew in Bombay, and one day towards the end of August or beginning September, he told me an extraordinary story about this nephew, who had disappeared (he showed me his photographhe looks rather like a medium). He returned home two days later, I believe. Hed been found in a train in a hypnotic state; fortunately someone shook him and he suddenly woke up: Why am I here? What am I doing here? (He had no intention of travelling, you see; he had simply left his house to visit a neighbor in Bombay.) So he returned home without knowing what had happened to him. And he was quite bizarre, really rather off.
   A few days later, this nephew had to go somewhere, I dont know where; he went down to the railway station and didnt return. Impossible to find out what had happened to him, he was nowhere to be found. Several days had passed when the family decided to send me his photograph and to tell me the story, adding that it was surely a sequel to the previous occurrence (there must be some people doing hypnotism), and then they asked me where he was and what had become of him.
   All this happened just on the day X1 was leaving. So I told S to take the photograph and letter to X and tell him the story. X consulted some book, did a very short japa for a few seconds and said, Oh, hell come back before September 26, BUT inform Mother so that She may see to ft. therefore, I concentrated a little.
   About two weeks later (in other words, ten days or so before September 26), some more news the boys older brother, who lives in Ahmedabad (not Bombay), came to visit his mother, father and grandmo ther (theres also a grandmo ther), and he asked about his brother. He had come with a friend. Your brother has disappeared, they explained, we dont know what has happened to him. So the two of them decided to search for him: Well find him .
  --
   Sometime later (he doesnt know how long, for until he returned he had no sense of time), he woke up in a rather dark, low-roofed house way out in the country; there were five persons now, not four. They were busy eating, so he was careful not to budge. Mainly they were drinking (they have prohibition there). Four of them were already dead drunk. So he got up to have a look. The fifth one, whom he hadnt seen before (he must have been the chief), was not yet totally drunk; when he saw the boy stirring, he let out a fearful growlso the poor boy threw himself flat in the corner and lay stillhe waited. After awhile, the fifth one (after downing another bottle) was also dead drunk. So now that he saw them all fast asleep, he got up very cautiously and he said he ran for an hour and a half! A boy pummelled as he had been, who hadnt eaten for four days! I think thats a miracle.
   After running for an hour and a half, he found himself back at the Poona station, he doesnt know how. He caught a train back to Bombay, scarcely knowing how he managed it.
   When I found this out, I immediately thought, Good, this boy caught the formation2 X had made for the other one, and it got him back. For its really miraculous that he succeeded. But the other one, the nephew, was left stranded, nowhere to be found. It was obviously the same gang and the same method.
   Then the police got involved. They wanted to take him back to the countryside around Poona (naturally I suppose they nursed him in the meantime), but not much came out of it. Seems that wherever he remembered seeing these people, when he said he had seen them, he fainted. Finally, I was told the story, and the poor family wrote to me saying, Who are these demons with such a great power that even it withstands Mothers force as well as that of Xand who are holding our son? So X was again informed and, knowing the story of the elder brothers friend, he said, Ah, now I know where the other one is, and I hope it wont take too long. But then September 26 passedgeneral despair in the family. They wrote to me, and I concentrated.
   It was just before Durga Puja,3 or just after I cant remember (dates and I dont go together)no, it was after Durga Puja. So I went into a deep concentration and, as a matter of fact, I saw that a very powerful and dangerous rakshasic4 power was involved. And then, when I started walking for my japa upstairs in my room (I had given some thought to this story and tried asking for some thing to be done), I suddenly saw Durga before me raising high a lance of white light the lance of light that destroys the hostile forcesand She struck into a black swarming mass of men.
   But then there came a frightful reaction. For one day I was nearly as sicknot quiteas two years ago5 (they must have used the same mantra). And, you see, I who never vomit terrible vomitingevery thing inside came out! Only now Im a bit more experienced than two years ago (!), so I set it right It happened here, downstairs, in the afternoon. I went right back up to my room (I didnt see anyone that afternoon), and I remained concentrated to try to find out what had happened. I saw that it came from therea backlash of those people trying to defend themselves.
  --
   But unfortunately, this spread all over the Ashram, all over everyonea black cloud everywhere. It was rather troublesome!
   But some days later, a telephone call: the boy was found in Ahmedabad and brought back to Bombay.
   The boys story is fantastic! Its fantastic. He was thin, gray, empty-headed. I no longer recall all the details, but ultimately it was the same story: abducted from a railway station in the same way; he saw some people, an hypnotic state, and then no more recollection of what had happened to him, no thing at all. I dont know if they used a handkerchief on him as well, but he was hypnotized. They punched him also when he asked to eat. And after that, no more appetite! As if they removed all interest in eatingeven when there was food, he didnt touch it. And absolutely empty-headed.
   However, he recalls them repeatedly telling him this: You have no family; that name is not yours; you are called by such-and-such-a-name (they gave him another name); you are all alone and depend exclusively upon us. But then, probably this boy had a slightly deeper consciousness, for although his brain did not seem to be working outwardly, some thing deep down was able to observe and remember.
   Finally, they had him work as a waiter in a small caf in Ahmedabad, near the station. One day it even happened that his brother and his brothers friend stopped by (he vaguely recalls having seen them) but he was incapable of speaking to them or of getting them to recognize him. Another time, he tried to leave and headed towards the station, but after awhile he could no longer walk, he was suddenly stopped by some thing (he doesnt know what), and he had to go back. Thats how it wasquite a unique state. But one day, a friend of the brother stopped at this caf to drink some thing, and this same boy served him. He had changed a lot, but the other fellow recognized him all the same and asked, Whats your name? He saw that the boy seemed dazed and couldnt answer. So he didnt say any thing but ran immediately to where the elder brother lived; they came back, took the boy into a corner and doused his face with seltzer water. It seems that then he started becoming more alive. Then they led him away and informed the police.
   I dont have any more details yet
  --
   I found out the details: this boy had to go to the station, but on his way, he went into a shoe store just next to the station to buy a pair of sandals. As he entered, he saw a man there choosing a pair of womens shoes for himself! this seemed strange to him: Whats this man doing buying and he WATCHEDsuddenly, no thing more. He lost consciousness and no longer knew what happened to him. And thats how the story begana man selecting womens shoes in a shop! He must do strange thingsprobably intentionallyto attract peoples attention. Naturally, out of curiosity, the boy started watching, and that was thatall of a sudden, blank, no thing more! And long afterwards he found himself far away in a train with this man. Hes here now with his mother they came to thank me. Its he who gave me the details. Hes a nice boy, but all this has left him with some anxiety, especially when he speaks of it. Hes trying to forget. He told me hed like to join the army and asked my permission. The boy feels a need for force and he has the idea that to be part of such a force would be good for him. (Of course, he didnt tell me all this, hes not that conscious. But thats what he feels the need to be supported by an organization of force.) So I encouraged him. I told him it was a good idea. His mother wasnt very happy! She feared he was leaping from the frying pan into the fire!
   Another curious detail is that after having taken away all his appetite and having put him in the caf as a waiter, they told him, Now you must eat, so he tried to eat, and for four days he vomited up every thing he put init was completely black! After that, he was able to start eating a little. Its a fantastic story!
  --
   As of now, I have no other news Theyve been caught, so they cant do any wrong OUTWARDLY, but still their power is there. Were going to have to be And everyone here says the same thinglike a black veil of unconsciousness that has fallen upon us. Even those who arent accustomed to such things have felt it. Im presently cleaning the whole placeits not easy. Every thing is upside down.
   I had X informed. But I didnt tell him my difficulty ( this mantra they threw on me to kill me), I didnt speak of that at all. For he had insisted, from the beginning he had said, Mother must see to it, only Mothers grace can save them. And I understood their attack came just at the time of Durga Puja, so I understood that Durga had to intervene. So thats the story.
   things are not going so well for X either; everywhere its grating. It was probably very important I am hopeful that it can bring some change.
   But normally, shouldnt the mantra bounce back on them?
  --
   (No sooner had Mother finished telling this story than, by a curious coincidence, someone brought her a portrait drawn by P.K., one of the Ashram artists. Several days earlier, at about two in the morning during an uncommonly violent lightning storm, P.K. had suddenly SEEN amidst the flashes of lightning in the sky a rather terrible, demoniacal head in front of his very eyes. Having no thing else available, he hastily drew his vision in chalk on a schoolchilds slate, which is the portrait Mother speaks of here:)
   Well, well! So P.K. is clairvoyant! Its him, for sure this is the being behind those people. Thats why they had so much power. And he came here because of tha the was furious. Quite a demon!
   I also saw him that night. You fools with your small crackers, he said, I will show you what real crackers are!6and those flashes of lightning, such an astonishing violence Oh, he proclaimed all kinds of things, disasters, what not But these are very complex matters and its better not to go into detail.
   (Some days later, Mother added the following:)
  --
   Oh, its terrifying! I dont know who had the stupid idea of showing this to the child, but after he saw it he had a fever for three days, with terrible chills. And I believe the artist too was sick after finishing his sketch.
   ***
  --
   I looked and saw the realm which is under the influence of thought the power of thought on the body is tremendous! You cannot imagine how tremendous it is. Even a subconscious or sometimes unconscious thought acts and provokes fantastic results! Ive studied this. Ive been studying it IN DETAIL for the last two yearsits incredible! If I had the time one day to explain all this, it would be interesting.
   Even tiny, the tiniest mental or vital reactionsso tiny that to our ordinary consciousness they dont appear to have the LEAST importanceact upon the bodys cells and can create disorders You see, when you observe carefully, you suddenly become aware of a very slight uneasiness, a mere no thing (when youre busy, you dont even notice it), and then if you follow this uneasiness to see what it is, you perceive that it comes from some thing quite imperceptible and insignificant to our active consciousness but its enough to create an uneasy feeling in the body.
   Which is whyunless you are intentionally and constantly in what here is called the Brahmic consciousness it is practically impossible to control. And this is what gives the impression of certain things happening in the body independently of not only of our will but of our consciousness BUT IT IS NOT TRUE.
   Only, there is all that comes from outside thats what is most dangerous. Constantly, constantlywhen you eat, you catch it oh, what a mass of vibrations! The vibrations of the thing you eat when it was living (they always remain), the vibrations of the person who cooked it, vibrations of All the time, all the time, they never stopyou breathe, they enter. Of course, when you start talking to someone or mixing with people, then you become a bit more conscious of what is coming, but even just sitting still, uninvolved with othersit comes! There is an almost total interdependenceisolation is an illusion. By reinforcing your own atmosphere (Mother gestures, as if building a wall around her), you can hold these things off TO A CERTAIN EXTENT, but simply this effort to keep them at a distance creates (Im thinking in English and speaking in French) disturbances.8 Anyway, now all this has been SEEN.
   But I know in an absolute way that once this whole mass of the physical mind is mastered and the Brahmic consciousness is brought into it in a continuous way, you CAN you become the MASTER of your health.
   this is why I tell people (not that I expect them to do it, at least not now, but its good they know) that its NOT a matter of fate, NOT some thing that completely escapes our control, NOT some sort of Law of Nature over which we have no powerit is not so. We are truly the masters of every thing which has been brought together to create our transitory individuality; we have been given the power of control, if only we knew how to use it.
   Its a discipline, a tremendous tapasya.9
   But its good to know in order to avoid this feeling of being crushed when things are still completely outside your control, this sense of fatality people havetheyre born, they live, they die: Nature is crushing and we are the play things of some thing much bigger, much stronger than us that is the Falsehood.
   In any case, for myself, in my yoga, only after I KNEW that I AM the Master of every thing (provided I know how to BE this Master and LET myself be this Masterprovided, that is, that the outer stupidity accepts to stay in its place), did I know that one could be the Master of Nature.
   Theres also this old idea rooted in religions of Chaldean or Christian origin of a God with whom you can have no true contactan abyss between the two. That is terrible.
   That absolutely has to stop.
   For with that idea, the earth and men will NEVER be able to change. this is why I have often said that this idea is the work of the Asuras,10 and with it they have ruled the earth.
   Whereas whatever the effort, whatever the difficulty, whatever time it takes, whatever number of lives, you must know that all this doesnt matter: you KNOW you ARE the Master, that the Master and you are the same. All thats necessary is to know it INTEGRALLY, and no thing must belie it. Thats the way out.
   When I tell people that their health depends on their inner life (an intermediate inner life, not the deepest), its because of this.
   During the last two years, Ive been accumulating experiences IN THEIR MINUTEST DETAILS, things that might seem most useless. You have to consent to that and not have a mania for greatness; you must know that where the key is found is in the tiniest effort to create a true attitude in a few cells.
   The problem is that when you enter into the ordinary consciousness, these things become so subtle and require such a scrupulous observance that people are justified (they FEEL justified) in having the attitude, Oh, its Nature, its Fate, its the Divine Will! But with that conviction, the Yoga of Perfection is impossible and appears as a mere utopian fantasy but this is FALSE. The truth is some thing else entirely.
   (long silence)
  --
   In occult language, a 'formation' is a concentration of power towards a specific end. In this case, the tantric guru's formation to save the nephew.
   The yearly ritual worship in honor of Durga, the universal Mother.
  --
   Original English. this happened at the time of 'Deepavali,' the Festival of Light, when people throughout India set off all kinds of fireworks.
   Which is why we are not publishing it.

0 1960-10-30, #Agenda Vol 01, #unset, #Zen
   As soon as the meditation began, I started seeing quite familiar scenes from ancient Egypt. And you, you looked a little different, but quite similar all the same The first thing I saw was their god with a head like this (gesture of a muzzle), with a sun above his head. A dark animal head with I know it VERY WELL, but I dont remember exactly which animal it is. One is a hawk,1 but the other has a head like (Mother makes the same gesture)
   Like a jackal?
  --
   And this god was very intimately related to you, as if you were melted together; you were like a sacrificial priest and at the same time he was entering into you.
   And this lasted quite long (its what I saw most clearly and what I best remember). But there were many, many thingsold things that I know and certainly a VERY INTIMATE relationship which we had in the days of Egypt, at Thebes.
   Its the first time I saw this for youit was very, very
   Was it by chance the wallet that brought this to mind? I wondered right at first. I had the impression of having given you some thing Egyptian, but I could no longer remember what it was Im happy it wasnt that! I hesitated for barely a moment, then said to myself, Why? And what came is that every thing, even apparently accidental things, is organized by the same Consciousness for the same endsits obvious.
   But I found this interesting, so I began looking, and I LIVED the scene, all kinds of scenes of initiation, worship, etc., for quite some time. When that lifted, a light much stronger than the last time (during the last meditation) came down, in a wonderful silence. (I might add that the first thing I did, at the beginning, was to try to establish a silence around you, to insulate you from other things so as to keep your mind quiet; it kept jumping a little, but once this light came down ) And it came down with a very hieratic quality and (how can I put this?) Egyptian in charactervery occult, very occult, very, very distinct, very specific, like this (gesture indicating a block of silence descending).
   And then there came a long moment of absolutely motionless contemplation with some thing that now escapes meit may come back.
   Then suddenly I went into a little trance. And in it I saw you, but you were physically, you were on one plane, and then I saw another man on a different plane (I saw him quite concretely; he was rather tall, broad-shoulderednot so tall as broad, with a dark, European suit). And he took your hands and started shaking them enthusiastically!but you were quite indifferent, just as you are now, dressed in Indian fashion and sitting cross-legged. He took both your hands and started shaking them! And then I distinctly heard the words: Congratulations, its a great success!it had to do with your book.3 And at the same time, I saw all sorts of people and things who were touched by your bookall kinds of people, obviously French, or Westerners in any case women, men. There was even one woman (she must have been an actress or a singer or anyway, someone whose life was she was even dressed for the stage, with some kind of tightsa beautiful girl!) and she said to someone, Ah, it has even given me a taste for the spiritual life! It was extremely interesting All kinds of things of this nature. And then once again I came out of this trance and In the end, I tried to do some certain thing for you and it turned out well. It turned out quite well.
   But then, just before that, there was this powdering of golden light coming down. And as it descended, it was white with a touch of gold (but it was white) and it came down in a column, with such POWER! And then, just at the end, this powdering of gold came and settled into this white light which had remained there the whole timeoh, it was so abundant. A great power of realization. I had a hard time coming out of it! At the start, I had decided to come out of it at half past, so I came out, but still not completely
   So there, my child. And you, what did you feel?
   When I meditate with you When Im alone, there is never this power, this Its some thing else Sometimes its strong but it always lacks this particular quality. There are powerful moments when Im alone, but not like this.
   Of course! Im also with you there in your room when you meditate, but it does make a difference
  --
   You know, even now, all this (Mother touches her body, her hands) feels so vibrant and alive that its difficult to sense its limits as if it extends beyond the body in all directions. It no longer has any limits.
   But its still not luminous in the dark. What is normally luminous in the dark is some thing else I had that when I was working with Theon (after returning to France, we had group meditationsthough he didnt call it meditation, he called it repose, and we used to do this in a darkened room), and there was it was like phosphorescence, exactly the color of phosphorescent light, like certain fish in the water at night. It would come out [of the body], spread forth, move about. But that is the vital, it originates in the vital. It is a force from above, but what manifests is vital. Whereas now it is absolutely, clearly the golden supramental light in an extraordinary pulsation, vibrant in intensity But probably it still lacks a what Theon used to call density, an agent that enables it to be seen in the dark and then it would be visibly gold, not phosphorescent.
   But it is very, very concrete, very material.
  --
   Oh, now I remember! It was PINK during the second phase, just afterwards, after Egypt! Oh, it was like like at the end of a sunrise when it gets very clear and luminous. A magnificent color. And it kept coming down and down, in a flood that part was new. Its some thing I see very rarely. It was not there at all the last time we meditated together. And it came filled with such a joy! Oh! It was absolutely ecstatic. It lasted quite a long time. And from there I went into this trance where I saw (laughing) that man congratulating you! I heard him say (his voice is what roused me from my trance, and then I saw him), Congratulations, its a great success! (Mother laughs)
   Its good. Well have these little meditations from time to time. For me, its pleasant, for I have neither to restrict nor contain nor veil myself. Its nice.

0 1960-11-05, #Agenda Vol 01, #unset, #Zen
   These things from the past its rather oddnow, once they come and Ive spoken of them, they get erased. As if they were returning one last time to say goodbye before going for good.
   All these memories (actually theyre rather pictures) seem to be coming forward to show themselves with all the knowledge, truth and HELP they represent; they come to say, There! You see, this is the origin of thata whole curve. Then once Ive seen it, its gone.
   One day, as an experiment, I tried to remember some thing from the past, for I was interested in what it contained; I triedimpossible! It had been cleaned out, it was gone. So I understood that these things come, they show themselves (you have to be ATTENTIVE and know what purpose they have served) and then they go away.
   I have so totally forgotten a whole world of incidents and events that when someone reminds me of some thing (the people around me have lived with me, so theyve seen things and remember them), I get the feeling that they are speaking of someone or some thing elseit no longer has any connection with me at all. And its the same with every thing, whether near or far, which has brought to my consciousness whatever it had to bring, lost its utility anddisappeared. Only, these memories probably still have some utility for the others, so they remain. But for me its completely erased, absolutely, as if it had never been.
   Its the only way to forget.
   People often try to forget the past, but it doesnt work. Only once it has brought all the lessons that it was meant to bring into your life (its decanted, so you see the thing in its deepest truth), is its utility finished, and it disappears.
   I am convinced that at heart Karma is simply all the things we havent used in the true way that we drag along behind us If totally and clearly we have learned the lesson which each event or each circumstance ought to have brought, then its finished, its utility is gone and it dissolves.
   Its an interesting experience to follow and observe.
  --
   And we carry that wi thin us! We arent aware of it, its almost subconscious for you see, the consciousness is there to prevent us from yielding to thatits cowardly, and it can make you fall sick IN A MINUTE. I saw it, I saw things that had been cured and overcome in myself (cured in the true manner, not in an outer way), and then they return! Its cured, but then it begins again.
   So then I went in search of its origin. Its some thing in the subconscientin the cells subconscient. Its roots are there, and on the least occasion And its so very, very ingrained that For example, you can be feeling very good, the body can be perfectly harmonious (and when the body is perfectly harmonious, its motions are harmonious, things are in their true places, every thing works exactly as it should without needing the least attentiona general harmony), when suddenly the clock strikes, for example, or someone utters a word, and you have just the faint impression Oh, its late, Im not going to be on timea second, a split second, and the whole working of the body falls apart. You suddenly feel feeble, drained, uneasy. And you have to intervene. Its terrible. And were at the mercy of such things!
   To change it, you have to descend into itwhich is what Im in the midst of doing. But you know, it makes for painful moments. Anyway, once its done, it will be some thing. When that is done, Ill explain it to you. And then Ill have the power to restore you to health.

0 1960-11-08, #Agenda Vol 01, #unset, #Zen
   He lives in a region which is largely a kind of vital vibration which penetrates the mind and makes use of the imagination (essentially its the same region most so-called cultured men live in). I dont mean to be severe or critical, but its a world that likes to play to itself. Its not really what we could call histrionics, not thatits rather a need to dramatize to oneself. So it can be an heroic drama, it can be a musical drama, it can be a tragic drama, or quite simply a poetic drama and ninety-nine times out of a hundred, its a romantic drama. And then, these soul states (!) come replete with certain spoken expressions (laughing) Im holding myself back from saying certain things!You know, its like a theatricals store where you rent scenery and costumes. Its all ready and waitinga little call, and there it comes, ready-made. For a particular occasion, they say, Youre the woman of my life (to be repeated as often as necessary), and for another they say Its a whole world, a whole mode of human life which I suddenly felt I was holding in my arms. Yes, like a decoration, an ornament, a nicetyan ornament of existence, to keep it from being flat and dull and the best means the human mind has found to get out of its tamas. Its a kind of artifice.
   So for persons who are severe and grave (there are two such examples here, but its not necessary to name them) There are beings who are grave, so serious, so sincere, who find it hypocritical; and when it borders on certain (how shall I put it?) vital excesses, they call it vice. There are others who have lived their entire lives in a yogic or religious discipline, and they see this as an obstacle, illusion, dirtyness (Mother makes a gesture of rejecting with disgust), but above all, its this terrible illusion that prevents you from nearing the Divine. And when I saw the way these two people here reacted, in fact, I said to myself, but you see, I FELT So strongly that this too is the Divine, it too is a way of getting out of some thing that has had its place in evolution, and still has a place, individually, for certain individuals. Naturally, if you remain there, you keep turning in circles; it will always be (not eternally, but indefinitely) the woman of my life, to take that as a symbol. But once youre out of it, you see that this had its place, its utilityit made you emerge from a kind of very animal-like wisdom and quietude that of the herd or of the being who sees no further than his daily round. It was necessary. We mustnt condemn it, we mustnt use harsh words.
   The mistake we make is to remain there too long, for if you spend your whole life in that, well, youll probably need many more lifetimes. But once the chance to get out of it comes, you can look at it with a smile and say, Yes, its really a sort of love for fiction!people love fiction, they want fiction, they need fiction! Otherwise its boring and all much too flat.
   All this came to me yesterday. I kept Z with me for more than half an hour, nearly 45 minutes. He told me some very interesting things. What he said was quite good and I encouraged him a great dealsome action on the right lines which will be quite useful, and then a book unfortunately mixed with an influence from that artificial world (but actually, even that can be used as a link to attract people). He must have spoken to you about this. He wants to write a kind of dialogue to introduce Sri Aurobindos ideasits a good idealike the conversations in Les Hommes de Bonne Volont by Jules Romain. He wants to do it, and I told him it was an excellent idea. And not only one typehe should take all types of people who for the moment are closed to this vision of life, from the Catholic, the fervent believer, right to the utmost materialist, men of science, etc. It could be very interesting.
   this is what you see in life, its all like thateach thing has its place and its necessity. this has made me see a whole current of life I was very, very involved with people from this milieu during a whole period of my existence and in fact, its the first approach to Beauty. But it gets mixed.
   (Mother remains silent a moment)
   Symbolically, in life, we might think of tamas as the earth (the solid and obdurate earth), and this intervention of the vital is water flowing onto it. But when first it touches the earth, it stirs up mud! Theres no reason to protest, for its like that. And thereby the earth becomes less hard and resistant, and it begins receiving.
   Its an approach which is not at all mental nor intellectual nor (God knows!) moral in the leastno notion of Good or Evil nor any of those things, absolutely none of that. Theres a moment in life when you begin thinking a little and you see all this from an overall or universal point of view in which all moral notions completely disappearFOR ANOTHER REASON. this experience with Z reminded me of a certain way of approaching Beauty that enables you even to find it in what appears dirty and ugly to the common vision. It is She trying to express herself in this some thing which to the common vision is ugly, dirty, hypocritical. But of course, if you yourself have striven assiduously and have greatly held yourself in, then you look at it reprovingly.
   From my earliest childhood, instinctively, I have never felt the slightest contempt or how should I say (well, well! I was thinking in English) shrinking or disapproval, severe criticism or disgust for the things people call vice.
   (silence)
   I have experienced all kinds of things in life, but I have always felt a sort of lightso INTANGIBLE, So perfectly pure (not in the moral sense, but pure light!)and it could go anywhere, mix everywhere without ever really getting mixed with any thing. I felt this flame as a young childa white flame. And NEVER have I felt disgust, contempt, recoil, the sense of being dirtiedby any thing or anyone. There was always this flamewhite, white, so white that no thing could make it other than white. And I started feeling it long ago in the past (now my approach is entirely differentit comes straight from above, and I have other reasons for seeing the Purity in every thing). But it came back when I met Z (because of the contact with him)and I felt no thing negative, absolutely no thing. Afterwards, people said, Oh, how he used to be this, how he used to be that! And now look at him! See what hes become! Someone even used the word rotten that made me smile. Because, you see, that doesnt exist for me.
   What I saw is this world, this realm where people are like that, they live that, for its necessary to get out from below and this is a wayits a way, the only way. It was the only way for the vital formation and the vital creation to enter into the material world, into inert matter. An intellectualized vital, a vital of ideas, an artist; it even fringes upon or has the first drops of Poetry this Poetry which upon its peaks goes beyond the mind and becomes an expression of the Spirit. Well, when these first drops fall on earth, it stirs up mud.
   And I wondered why people are so rigid and severe, why they condemn others (but one day Ill understand this as well). I say this because very often I run into these two states of mind in my activities (the grave and serious mind which sees hypocrisy and vice, and the religious and yogic mind which sees the illusion that prevents you from nearing the Divine)and without being openly criticized, Im criticized Ill tell you about this one day
   Youre criticized?
   Yes, but naturally without daring to criticize me openly. But Im aware of it. On the one hand, they see it as a kind of looseness on my part (oh, not only for thatmany things!). And on the other hand,1 you know well enough; it applies to other things, slightly different areas, its not exactly the same, but in this area theyre also severe. Im even told that there are some people who shouldnt be in the Ashram.
   My reply is that the whole world should be in the Ashram!
  --
   They also find I give too much time and too much force (and maybe too much attention) to people and things that should be regarded with more severity. That never bothered me much. It doesnt matter, they can say what they like.
   But since Zs visit yesterday, and this morning on the balcony Oh, its so I had already seen this long ago this whole milieu that is not very pretty and I had said, Well, its all right, thats how it is, and I didnt discuss it further: Thats how it is, and absolutely the whole world belongs to the Lord IS the Lord! And the Lord made it so, and the Lord wants it so, and its quite all right. Then I put it aside. But with his visit yesterday, it found its placesuch a smiling place. And theres a whole world of things of life which have found their true place in this waywith a smile!
   (silence)
  --
   How strange it is! You have the feeling of ascending, of a progress in consciousness, and every thing, all the events and circumstances of life follow one another with an unquestioning logic. You see the Divine Will unfolding with a wonderful logic. Then, from time to time, there appears a little set of circumstances (either isolated or repeated), which are like snags on the way; you cant explain them, so you put them aside for later on. Some such accidents have been quite significant, but they dont seem to follow this ascending line of the present individuality. Theyre scattered along the way, sometimes repeated, sometimes only once, and then they vanish. And when you go through such an experience, you sense that they are things put aside for later on. And then, all of a sudden (especially during these last two years when I have again descended to take all that up), all of a sudden, one after another, all these snags return. And they dont follow the same curve; rather, its as if suddenly you reach a certain state and a certain impersonal breadth that far surpasses the individual, and this new state enters into contact with one of those old accidents that had remained in the deepest part of the subconscientand that makes it rise up again, the two meet in an explosion of light. Every thing is explained, every thing is understood, every thing is clear! No explanation is needed: it has become OBVIOUS.
   this is entirely another way of understandingits not an ascent, not even a descent nor an inspiration it must be what Sri Aurobindo calls a revelation. Its the meeting of this subconscious notation this some thing which has remained buried wi thin, held down so as not to manifest, but which suddenly surges forth to meet the light streaming down from above, this very vast state of consciousness that excludes no thing and from it springs forth a lightoh, a resplendence of light!like a new explanation of the world, or of that part of the world not yet explained.
   And this is the true way of knowing.
   These things are like landmarks along the ascending path: you go forward step by step, and sometimes its painful, sometimes joyful, or with a certain amount of toil that bears witness still to the presence of the personality or the individuality and its limitations (the Questions and Answers are full of this)but the other thing is different, completely different: the other thing is an overflowing joy, and not only the joy of knowing but the joy of BEING. An overflowing joy.2
   There, my child.
   If you werent there, all these things would never get said.
   I dont know why. I dont know why I wouldnt say them. But I know why I say them to you I already gave you a hint. 3 I told you, didnt I, that there was a reason.
  --
   (Mother laughs) Because its not that kind of reason, not a reason that can be explained!! No, its a its the same thing, a contact.
   I know I told you that I had had a vision, but you didnt understand what I told you that day. It was a vision of the place you occupy in my being and of the work we have to do together. Thats really how it is. These things [that I tell you] have their utility and a concrete life, and I see them as very powerful for world transformation theyre what I call experiences (which is much more than an experience because it extends far beyond the individual)and its the same whether its said or not said: the Action is done. But the fact that it is said, that it is formulated here and preserved, is exclusively for you, because you were made for this and this is why we met.
   It doesnt need a lot of explaining.
   And, even with Sri Aurobindo, even with him I didnt speak of these things for I wouldnt waste his time, and I found it quite useless to burden him with all this. I would tell him I always described my visions and experiences at night I always recounted that to him. And he would remember (I myself would forget; the next day, the whole thing would be gone), he would remember; then sometimes, long afterwards, even years afterwards, he would say, Ah, yes! You had seen that back then. He had a wonderful memory. While myself, I would already have forgotten. But those were the only things I told him, and even then only when I saw that it had a very sure, very superior quality. I didnt bother him with a whole jumble of words. But otherwise . even Nolini,4 who understands well I never, never felt even the (its not the need) not even the POSSIBILITY.
   I dont want to tell you this too precisely, to expand on it, for these things cannot be explained. I want you tonot know nor think it, but feel it suddenly, like a little electric shock wi thin that leaps forth.
   It will come.
   Im really so thick, you know
   Its the mind thats terrible. Its a nuisance. To have an experience like the one I told you about a little while ago you have to tell it, Okay, be quiet; be quiet now, be calm. But if its left on its own and youre unfortunate enough to listen to it, it spoils every thing. this is what you must learn to do.
   But effort is not of much use, my child, its (long silence) its you can call it grace, or you can call it a knacktwo very different things, yet it has some thing of each.
   If I could only make my head quiet!
  --
   Thats it, exactly. Its what I was telling you, that its not the result of any effort In fact, sometimes it comes all by itself when youre no longer thinking about it. Maybe Ill be able to help you one day.
   Mother is referring to traditional tantrism.
   Later coming back to the experience She has just described, Mother added the following: 'It's a very interesting experience. It's a very powerful lever for abolishing the moral point of view in its narrowest forms. And this is precisely what I encounter all the time in peopleyou see, all those who make a spiritual effort bring me truckloads of morality!'
   Original English.

0 1960-11-12, #Agenda Vol 01, #unset, #Zen
   And just a while ago some volcanoes erupted, so the sea rose and swept away all kinds of things in Japan and all along its path, but it didnt come all the way to India. When I was in Japan, one island was swallowed up just like that, along with its 30,000 inhabitants, glub!
   You see, it amuses them; its the way these beings amuse themselvesonly its on another scale, thats all. They look at us like ants, so whats it matter to them! If they dont like it, too bad for them. Only, ants cant protest, or at least we dont understand their protests! Whereas when we ourselves protest, we can make ourselves heard. We have the means to make ourselves heard.
  --
   Certainly, we CAN be heard. So far I never said any thing. It even surprised me, for I had never paid it any attention, I was quite away from all that: its raining?so what, its raining, it happens. Its not raining?so what, its not raining, its the same thing. And then gradually people started mentioning that should it continue, they wouldnt be able to do their exercises, and they wouldnt be ready for December 2.1 Then I started receiving desperate lettersone person even told me he was doing his puja underwater! So I answered by saying, Take it as the Lords blessing but Im not sure he appreciated it! And then I learned that 200 houses [in the Ashram]200!are leaking. Naturally, each one is in a great hurryits terribly urgent! So perhaps I shall file a complaint and ask them what they mean by this!
   Actually, if communications are interrupted, it can be troublesome Let us see.
  --
   Speaking of which, I looked at Ts most recent questions on the Aphorisms again. All these children havent the least sense of humor, so Sri Aurobindos paradoxes throw them into a kind of despair! The last aphorism went some thing like this: When I could read a wearisome book from one end to the other with pleasure, then I knew I had conquered my mind.2 So T asked me How can you read a wearisome book with pleasure?!! I had to explain it to her. And on top of that, I have to take on a rather serious tone, for were I to reply in the same ironic fashion, they would be totally drowned! It throws them into a terrible confusion!
   Its a lack of plasticity in the mind, and they are bound by the expression of things; for them, words are rigid. Sri Aurobindo explained it so well in The Secret of the Veda; he shows how language evolves and how, before, it was very supple and evocative. For example, one could at once think of a river and of inspiration. Sri Aurobindo also gives the example of a sailboat and the forward march of life. And he says that for those of the Vedic age it was quite natural, the two could go together, superimposed; it was merely a way of looking at the same thing from two sides, whereas now, when a word is said, we think only of this word all by itself, and to get a clear picture we need a whole literary or poetic imagery (with explanations to boot!). Thats exactly the case with these children; theyre at a stage where every thing is rigid. Such is the product of modern education. It even extracts the subtlest nuance between two words and FIXES it: And above all, dont make any mistake, dont use this word for that word, for otherwise your writings no good. But its just the opposite.
   (silence)
  --
   You asked me just now if we have a say in the matter. Well, last year I didnt go out; I had no intention of going to the Sportsground or to the theater for the December 2 program, but I was often asked to see that the weather be good. So while I was doing my japa upstairs, I started saying that it shouldnt rain. But they werent in a very good mood! (When I used to go out myself, it had an effect, for it kept the thing in check, and even if it had been raining earlier, that day it would stop.) So they said, But you arent going out, so what does it matter. I said I wascounting on it. Then they answered, Are you prepared to have it rain the next time you go out?Do what you like, I replied. And when I went out on November 24 for the prize distribution, there was a deluge. It came pouring down and we had to run for shelter in the gymnasiumeveryone was splashing around, the band playing on the verandah was half-drenched, it was dreadful!the day before it hadnt rained, the day after it didnt rain. But on that day they had their revenge!
   I dont want that to happen this time. Once is enough. So Im going to see about it.
   (silence)
   But its explained very well in Savitri! All these things have their laws and their conventions (and truly speaking, a really FORMIDABLE power is needed to change any thing of their rights, for they have rightswhat they call laws) Sri Aurobindo explains this very well when Savitri, following Satyavan into death, argues with the god of Death.3 Its the Law, and who has the right to change the Law? he says. And then comes this wonderful passage at the end where she replies, My God can change it. And my God is a God of Love. Oh, how magnificent!
   And by force of repeating this to him, he yields She replies in this way to EVERY thiNG.
   Its all right for winning a Victory, but not for stopping the rain for one day!
   So Im trying to come to an understanding, to reach an agreement these are very complicated matters (!). For its a whole totality You see, we are trying some thing here which really is contrary to all those laws and practices, some thing which disturbs every thing. So they propose things that have me advancing like this (sinuous motion), without disturbing things too much, and without having to call in forces (Mother makes a gesture of a lance thrust into the pack) forces a bit too great, which may disturb things too much. Like that, we can keep tacking back and forth.
   A while ago You know that I have TREMENDOUS financial difficulties. In fact, I have handed the whole matter over to the Lord, telling Him, Its your affair; if you want us to continue this experience, well, you must provide the means. But this upsets some of them, so they come along with all kinds of suggestions to keep me from having to to resort to some thing so drastic. They suggest all kinds of things; some time ago they said, What about a good cyclone, or a good earthquake? A lot of damage to the Ashram, a public appeal that would bring in some funds! (Mother laughs) Yes, its of this order! And its all quite clear and definitewe have veritable conversations!
   I listen, I answer. Its not satisfactory! I told them. But theyve kept to their idea, they like it. When that first storm came some time back (you remember, with those terrible bolts of lightning and that asuric being P.K. saw and sketched): Dont you want us to destroy some thing? I got angry. But it was this influence was so close and acute that it gave you goose bumps! The whole time the storm lasted, I had to hold on tight in my bed, like this (Mother closes her fists tight as in a trance or deep concentration), and I didnt movedidnt movelike a a rock during the entire storm, until he consented to go a bit further away. Then I moved. And even now, it comesfrom others (theres not just one, you see, there are many): How about a good flood? A roof collapsed the other day with someone underneath, but he was able to escape. So roofs are collapsing, houses Arouse public sympathy, we must help the Ashram! Its no good, I said. But maybe thats whats responsible for this interminable rain. And they offer so many other things oh, what they parade past me! You could write books on all this!
   But generally and this is some thing Theon had told me (Theon was very qualified on the subject of hostile forces and the workings of all that resists the divine influence, and he was a great fighteras you might imagine! He himself was an incarnation of an asura, so he knew how to tackle these things!); he was always saying, If you make a VERY SMALL concession or suffer a minor defeat, it gives you the right to a very great victory. Its a very good trick. And I have observed, in practice, that for all things, even for the very little things of everyday life, its trueif you yield on one point (if, even though you see what should be, you yield on a very secondary and unimportant point), it immediately gives you the power to impose your will for some thing much more important. I mentioned this to Sri Aurobindo and he said that it was true. It is true in the world as it is today, but its not what we want; we want it to change, really change.
   He wrote this in a letter, I believe, and he spoke of this system of compensation for example, those who take an illness on themselves in order to have the power to cure; and then theres the symbolic story of Christ dying on the cross to set men free. And Sri Aurobindo said, Thats fine for a certain age, but we must now go beyond that. As he told me (its even one of the first things he told me), We are no longer at the time of Christ when, to be victorious, it was necessary to die.
   I have always remembered this.
   But things are PULLING backwardsphew, how they pull! The Law, the Law, its a Law. Dont you understand, its a LAW, you cant change the Law.
   But I CAME to change the Law.
  --
   Its the only thing.
   Sri Aurobindo has explained it in Savitri. Only when Divine Love has manifested in all its purity will every thing yield, will it all yieldit will then be done.
   Its the only thing that can do it.
   It will be the great Victory.
  --
   On a small scale, in very small details, I feel that of all the forces, this is the strongest. And its the only one with a power over hostile wills. Only for the world to change, it must manifest here in all its fullness. We have to be up to it
   Sri Aurobindo had also written to the effect, If Divine Love were to manifest now in all its fullness and totality, not a single material organism would but burst. So we must learn to widen, widen, widen not only the inner consciousness (that is relatively easyat least feasible), but even this conglomeration of cells. And Ive experienced this: you have to be able to widen this sort of crystallization if you want to be able to hold this Force. I know. Two or three times, upstairs (in Mothers room), I felt the body about to burst. Actually, I was on the verge of saying, burst and be done with. But Sri Aurobindo always intervenedall three times he intervened in an entirely tangible, living and concrete way and he arranged every thing so that I was forced to wait.
   Then weeks go by, sometimes even months, between one thing and another, so that some elasticity may come into these stupid cells.
   So much time is wasted. We are oh! We are so hard! (Mother hits her body) As hard as a rock.
  --
   So I explained the problem to Sri Aurobindo, and he replied (by his expression, not with words, but it was clear), Patience, patiencepatience, it will come. And a few days after this experience, by chance I came upon some thing he had written where precisely he explained that we are much too rigid, coagulated, clenched for these things to be able to manifestwe must widen, relax, become plastic.
   But this takes time.
   I dont really see what we can do I mean, its you who does, of course, but I dont see what we can do to help change things.
   Nor do I!
   I have quite the feeling that I myself do no thing at all, absolutely no thing. The only thing I do is this (gesture of offering upwards), constantly this, in every thingin thoughts, feelings, sensations, in the bodys cells, all the time: You, You, You. Its You, its You, its You Thats all. And no thing else.
   In other words, a more and more complete, a more and more integral assent, more and more like this (gesture of letting herself be carried). Thats when you have the feeling that you must be ABSOLUTELY like a child.
   If you start thinking, Oh, I want to be like this! Oh, I ought to be like that! you waste your time.
   The Ashram's annual physical education demonstration at the Sportsground.

0 1960-11-15, #Agenda Vol 01, #unset, #Zen
   I dont know if its due to Zs visit1 or simply if the time had come and things converged (because thats what generally happens), but a whole period of the past is coming up again and its not a purely personal past, for it includes all the acquaintances I used to have, a whole collection of things that represents not only my individual life but some thing rather collective (as it always is; each of us is always a collectivity but we arent aware of it, and if any thing were taken away, it would unbalance the whole). A whole set of things that were absolutely wiped clean from the memory (it must have been buried somewhere in the subconscient or the semi-conscientin any case, some thing more unconscious than the subconscient), and it has all come back up. Oh, things such things If just two weeks ago someone had asked me, Do you remember that? I would have replied, No, not at all! And its coming from every side. Oh, such mediocrity! (mediocre in the way of consciousness, experiences and activities) and so gray, so dull, so flat! Only this morning, while getting ready for the balcony, I thought, Is it possible to live like that?!
   And then it became so clear that behind all this there was always the same luminous Presence, this Presence that is everywhere, always, watching over every thing.
   And as I look now at the things of life, at people, at this totality, I see that its identically the same thing when seen from there, from that consciousness its so drab, dull, insipid, gray, uninteresting, lifeless Oh, all of life, WHATEVER IT IS, is like that when seen from that consciousness!
   So I understood that this must correspond to a certain realm of experience; I understood all those who say, If it has to be like this, if it can never be otherwise, then ( this opposition, this abyss between a TRUE life, a TRUE consciousness, a TRUE activity, some thing living, powerful, fulfilling and life as it now is), if there must always be this difference between the physical expression as it is or as it can be in the present circumstances, and the true life, then For if despite every thingdespite this tremendous distance Ive covered in my life (these memories go back more than sixty years) and all the evolutionary effort upwards I have made since that time IN MATTER (Im not speaking of leaving Matter behind, but IN MATTER, IN action)if that doesnt further reduce this gap between the true consciousness and the possible material realization, then I understand I understand why people say, Its hopeless. (Of course, this hopeless is meaningless to me.)
   But I (how can I put this?) I lived their experience, I lived it; and even events which seem quite extraordinary when seen from afar, which is the way they appear to most people, even historical things which have furthered the earths transformation and its upheavals the crucial events, the great works, you might sayare woven from the SAME fabric, they are the SAME thing! When you look at all this from afar, on the whole it can make an impression, but the life of each minute, of each hour, of each second is woven from this SAME fabric, drab, dull, insipid, WITHOUT ANY TRUE LIFEa mere reflection of life, an illusion of lifepowerless, void of any light or any thing that resembles joy in the least. Oh! if it has always to remain like that, then we dont want any of it.
   Such is the feeling it gives.
   For me its different, because I KNOW that it can and must become some thing else. But then all this Consciousness which is there and in which I live and which has this world vision must come forward and manifest in the vibration of EACH secondnot in a whole which looks interesting when seen from afar; it must enter the vibration of each second, the consciousness of each minute, otherwise
   (silence)
  --
   While it was all coming up, I thought, How is this possible? For during those years of my life (Im now outside things; I do them but Im entirely outside, so they dont involve mewhether its like this or like that makes no difference to me; Im only doing my work, thats all), I was already conscious, but nevertheless I was IN what I was doing to a certain extent; I was this web of social life (but thank God it wasnt here in India, for had it been here I could not have withstood it! I think that even as a child I would have smashed every thing, because here its even worse than over there). You see, there its its a bit less constricting, a bit looser, you can slip through the mesh from time to time to brea the some air. But here, according to what Ive learned from people and what Sri Aurobindo told me, its absolutely unbearable (its the same in Japan, absolutely unbearable). In other words, you cant help but smash every thing. Over there, you sometimes get a breath of air, but still its quite relative. And this morning I wondered (you see, for years I lived in that way for years and years) just as I was wondering, How was I ABLE to live that and not kick out in every direction?, just as I was looking at it, I saw up above, above this (it is worse than horrible, it is a kind of Oh, not despair, for there isnt even any sense of feeling there is NO thiNG! It is dull, dull, dull gray, gray, gray, clenched tight, a closed web that lets through neither air nor life nor lightthere is no thing) and just then I saw a splendor of such sweet light above itso sweet, so full of true love, true compassion some thing so warm, so warm the relief, the solace of an eternity of sweetness, light, beauty, in an eternity of patience which feels neither the past nor the inanity and imbecility of thingsit was so wonderful! That was entirely the feeling it gave, and I said to myself, THAT is what made you live, without THAT it would not have been possible. Oh, it would not have been possible I would not have lived even three days! THAT is there, ALWAYS there, awaiting its hour, if we would only let it in.
   (silence)
   And its still the same thing; only now Im up here (Mother gestures above the head), Im here, so its quite another matter.
   I am no longer looking out at the sky from below, but from up above I am looking, as if each look at each thing seen established the Contact.
   It was like that this morning at the balcony.
   The rainy season expresses this state of things so well: a constant descent of luminous sweetness (sweetness is not the right wordthere must be a Sanskrit word for it, but this is all we have! ) in this endless gloom.
   ***
  --
   It all began the day I received the news of Zs arrival. All right, I thought, heres a chunk of life sent back to me for clarifying. I must work on it. But it didnt stop there Its strange how all this past had been swept clean I could no longer remember dates, I couldnt even remember when Z had been here before, I no longer knew what had happened, it had all been wiped cleanwhich means that it had all been pushed down into the subconscient. I didnt even know how I used to speak to him when I saw him, no thing, it was all gone. All that had remained alive were one or two movements or facts which were clearly connected to the psychic life, the psychic consciousness but just one or two or three such memories; all the rest was gone.
   So a whole slice of my life came back, but it didnt stop there! It keeps extending back further and further, and memories keep on coming, things that go back sixty years now, even beyond, seventy, seventy-five yearsthey are all coming back. And so it all has to be put in order.
   Its quite odd, for this was not a personal consciousness, it was not someone remembering his life this is what I found most interesting; what came were pieces, little chunks of lifes construction, a collection of people and circumstances. And it is impossible to separate the individual from all that is around him, its clear! It all holds together like (if you change one thing, every thing is changed) it holds together like an agglomerated mass.
   I had seen this earlier from another angle. In the beginning, when I started having the consciousness of immortality and when I brought together this true consciousness of immortality and the human conception of it (which is entirely different), I saw so clearly that when a human (even quite an ordinary human, one who is not a collectivity in himselfas is a writer, for example, or a philosopher or statesman) projects himself through his imagination into what he calls immortality (meaning an indefinite duration of time) he doesnt project himself alone but rather, inevitably and always, what is projected along with himself is a whole agglomeration, a collectivity or totality of things which represent the life and the consciousness of his present existence. And then I made the following experiment on a number of people; I said to them, Excuse me, but lets say that through a special discipline or a special grace your life were to continue indefinitely. What you would most likely extend into this indefinite future are the circumstances of your life, this formation you have built around yourself that is made up of people, relationships, activities, a whole collection of more or less living or inert things.
   But that CANNOT be extended as it is, for every thing is constantly changing! And to be immortal, you have to follow this perpetual change; otherwise, what will naturally happen is what now happensone day you will die because you can no longer follow the change. But if you can follow it, then all this will fall from you! Understand that what will survive in you is some thing you dont know very well, but its the only thing that can survive and all the rest will keep falling off all the time Do you still want to be immortal?Not one in ten said yes! Once you are able to make them feel the thing concretely, they tell you, Oh no! Oh no! Since every thing else is changing, the body might as well change too! What difference would it make! But what remains is THAT; THAT is what you must truly hold on to but then you must BE THAT, not this whole agglomeration. What you now call you is not THAT, its a whole collection of things..
   Formerly, that was my first stepa long time ago. Now its so very different I wonder how it was possible to have been so totally blind as to call that oneself at any moment in ones life! Its a collection of things. And what was the link by which that could be called oneself? Thats more difficult to find out. Only when you climb above do you come to realize that THAT is at work here, but it could work there as well, or as well here, or here, or here At times there is suddenly a drop of some thing (Oh, I saw that this morningit was like a drop, a little drop, but with SUCH an intense and perfect light ), and where THAT falls it makes its center and begins radiating out and acting. THAT is what can be called oneselfno thing else. And THAT precisely is what enabled me to live in such dreadfully uninteresting, such nonexistent circumstances. And at the moment when you ARE that, you see how that has lived and how that has used every thing, not only in this body but in all bodies and through all time.
   At the core, this is the experience; it is no longer knowledge. I now understand quite clearly the difference between the knowledge of the eternal soul, of life eternal through all its changes, and this CONCRETE experience of the thing.
   Its very moving.
   It was strange, this morning I came a few minutes late. (I blamed the clocks which werent working, but it wasnt the clocks which were to blame!) I was getting dressed when suddenly all this came upon me I had a moment of it may have lasted one or two minutes, just a few minutes, not long.Oh, the emotion I had during the experience was it was very absorbing.
   It was no longer this (that is, life as it is on earth) becoming conscious of That (the eternal soul, this portion of the Supreme as Sri Aurobindo said); it was the eternal soul seeing life in its own way but without separation, without any separation, not like some thing looking from above that feels itself to be different How strange it is! Its not some thing else, its NOT some thing else, its not even a distortion, not even Its losing its illusory quality as described in the old spiritualities thats not what it is! In my experience, there was there was clearly an emotion I cant describe it, there are no words. It wasnt a feeling, it was some thing like an emotion, a vibration of such TOTAL closeness and at the same time of compassion, a compassion of love. (Oh, words are so pitiful! ) One was this outer thing, which was the total negation of the other and AT THE SAME TIME the other, without the least separation between them. It WAS the other. So what was born in one was born in the other as well, in this eternal light. A sweetness of identity, precisely, an identity that was necessarily such total understanding with such perfect love but love says it poorly, all words are poor! Its not that; its some thing else! Its some thing that cannot be expressed.
   I lived that this morning, upstairs.
   And this body is oh, how feeble and how poor it is. All it finds to express itself are the tears that come to its eyes! Why?I dont know.
   It has a lot to do before it is strong enough to LIVE that.
   this was still there, like a sweetness, when I came to the balcony And the notion that people, objects, life, that all that are different is un thinkable! It is not possible. Even thought is so strange!
   (silence)
   I often find leaving the balcony difficult. And its only this same gentleman (you know, the censor) who starts telling me, Youre keeping them there in the rain just because youre in ecstasy; youre just letting them stand there drenched and getting a crick in the neck looking up in the air. Arent you going to let them go?When he insists too much, I go back inside.
   Maybe thats why hes still there. Otherwise, if I forgot (Mother laughs)

0 1960-11-26, #Agenda Vol 01, #unset, #Zen
   (Mother had wanted this personal conversation to be erased and remain untranscribed, but considering its importance, we thought it better to preserve it.)
   Your force cured me in one hour in a spectacular way. I would understand if you had merely cured my flu, for thats some thing more general, and with a good general vibration it can be removed; but the force acted with an astonishing precision and accuracy: first it wiped out my flu, then it touched a toothache thats been hurting for the last three days, and in five minutes that was gone. Finally, I had a pulled ligament which for three or four years now has periodically given me pain (a thigh ligament where it joins the pelvis, to be precise) and this last week it was hurting so much that I found it difficult to sit cross-legged for meditation. And then I felt the force come and touch just there, exactly at this point, and the pain vanished. And yet the problem was of an organic nature, not some general illness!
   (Mother remains silent a moment, then says:)
   Not last night but the night before, I touched at least one of the causes (at that time it felt like THE cause) of a certain powerlessness to act directly on Matter You see, when the Will and the Power come, they are extremely effective everywhere UP TO A CERTAIN REGION (in other words, whether people are receptive or not, open or not, makes no differencewhen the Will is applied it is all-powerful UP TO a certain region) but once it arrives here, at the most material material, its efficacy depends on many thingsand a power which depends on some thing is no power! For a long, long time I have been searching for the reasons behind this powerlessness. Ive located a few, one after another, and upon these points there was an immediate effect. But some things resisted (oh, quite a number, in a number of ways), for example it had difficulty acting on illnesses, on the cells, on doubt (not mental doubt, but rather the doubt of the physical consciousness which cant accept certain things that seem impossible to itwhat Sri Aurobindo calls disbelief,1 not a mental doubt, but the disbelief of the physical consciousness which cant accept what is contrary to its own nature and its own working). And as for illnesses, sometimes it has an immediate effect, but sometimes it drags on and has to follow its so-called normal course. On all these three points, I clearly felt that some thing was hampering it. These are the Enemys strongholds; all that doesnt want the Divine seizes upon it and even the working of the Power coming from above is obstructed, for when it must work here in the body, it is stopped or deformed or altered or diminished.
   All this goes on in the subconscient; these are things that were pushed out of the physical consciousness down into the subconscient, so theyre there and they come back up whenever they please.
   Two nights ago (no, three the night before Darshan), I had one of those experiences that that leaves you pensive the whole day
  --
   Its the very point where Nature (I mean the passive side of the force of manifestation) is a slave to the hostile forces. There is a point where She is dominated by them. And this must be cured before the Power from above, the Power of the Shakti, can pass through every thing, dominate every thing, and be infallible
   I saw the thing, the experience took place, but sometimes it takes long for all the consequences to be worked out.2
   But immediately, the following dayDarshan dayas the thing developed (you see, some thing was working inside), I could again turn my attention to the people who were there. And oddly enough, just when you came, there was suddenly a kind of little shock, like an electric shock, and a spark leapt out. And at that moment the Power acted for perhaps a split second You see, there has been this bad karma, this old formation around you for a very long time, and it hadnt I recall telling you several years ago, I shall be able to cure such cases as yours only when the Supramental descends. And this feeling of incapacity, of some thing resisting, was still present, still aliveof not having the right power to dominate it. But just as you went by, for a second, there was this flash of like a spark when two electric wires touch. It was a golden spark, a resplendent lightzzzt! And it leapt out. Ah! I thought; its good.
   That was it.
   Then afterwards, when you wrote that you were sick, I thought, Well, well! What does it mean? I didnt answer, I didnt say a thing, but when I went back upstairs and started walking for my japa, I brought back this experience of the Darshan this moment during the Darshan and I felt that it had left some thing behind (the effect was not total or absolute, but some thing had been left), and I decided that through this I would try to make you feel better.
   I felt your intervention very clearly. I was really in a bad way, but when I came out of the japa, I knew it was cured. There is still some thing in the leg that pulls a little, but it has practically disappeared.
  --
   Before I fell sick, I had a peculiar dream. I was here in the corridor, and someone quite dark came to tell me that Mother wanted me to change my work. And I recall trying with all my might to ask him, But why, why? Finally you arrived. You were there at a table with some others. I was quite annoyed because all these people upset me, they were hindering me from being with you. And you said to me very clearly, Its time this gentleman goes. perhaps this gentleman represented a part of my being which had to disappear or change, but anyway you asked me to do some thing extremely difficultl felt a very great difficulty doing it. I even remember, in my dream, having left you for an instant, as if I wanted to leave the Ashram, then I must have walked up and down for a while. Finally, I must have made an enormous effort to come back and sit next to you on a bench which symbolically was very hard The next morning I woke up with the flu.
   So, its very simple. The sickness was due to one part of your being going faster than the rest. A part of the physical consciousness probably remained behind, and that created this imbalance and triggered the sickness.
   It took a huge effort in my dream.
  --
   That was the wonderful thing when we were together and all these hostile forces were fighting (they tried to kill me any number of times. He always saved me in an absolutely miraculous and marvelous way). But you see, this seemed to create very great BODILY difficulties for him. We discussed this a great deal, and I told him, If one of us must go, I want that it should be me.
   It cant be you, he replied, because you alone can do the material thing.3
   And that was all.
  --
   After that ( this took place early in 1950), he gradually You see, he let himself fall ill. For he knew quite well that should he say I must go,5 I would not have obeyed him, and I would have gone. For according to the way I felt, he was much more indispensable than I. But he saw the matter from the other side. And he knew that I had the power to leave my body at will. So he didnt say a thing, he didnt say a thing right to the very last minute
   (silence)
   Once or twice I heard certain things about him and I told him (for I told him all I saw or heard), and I said that I was that these suggestions were coming from the Enemy and that I was violently fighting against them. Then he looked at metwicehe looked at me, nodded his head and smiled. And thats all. No thing more was said. How strange! I thought. And thats all. Then I myself must have forgotten. You see, he wanted me to forget.
   I only remembered afterwards.
  --
   this path is very hard.
   (silence)
   And then things dont happen at all as they do in ordinary life for three or four minutes, sometimes five or ten minutes, Im a-bo-minably sick, with every sign that its all over.
   (silence)
   But its only to make me find the to make me go through the experience and to find the strength. And also to give the body this absolute faith in its Divine Realityto show it that the Divine is there and that He wants to be there and that He shall be there. And its only at such moments as thesewhen logically, according to the ordinary physical logic, its all over that you can seize the key.
   You have to go right through every thing without flinching.
   I havent told this to anyone until now, especially not to those who take care and watch over me, for I dont want to terrify them. Besides, Im not so sure of their reactionsyou understand, if they started getting frightened, it would be terrible. So I dont tell them. But it has happened at least five or six times, usually in the morning before going down to the balcony, just when I dont have the time And it has to be done quickly, for I have to be ready on time!
   Its very, very interesting. But then, you see, at such moments the concreteness of the Presence6concrete to the touch, really to the material touchis extraordinary!
  --
   Dont write all this down, erase it, because Ill speak of it lateronce its over, when Ive reached the end. I dont want it to fall into anyones hands by accident. And for you, keep it in your consciousness.
   (silence)
   Im telling you all this because of what happened the other day. Its with such experiences that the the true Power is acquired.
   And then, at the same time, some rather interesting things are happening. Imagine, X is starting to understand certain things that is, in his own way he is discovering the progress I am making; hes discovering it as a received teaching (through subtle channels). He wrote a letter to Amrita two or three days ago in which he translates in his own language, with his own words and his own way of speaking, exactly my most recent experiences things that I have conquered in a general way.
   this interests me, for these things do not at all enter through the mind (he doesnt receive a thing there, hes closed there). So in his letter he says that this thing or that is necessary (he describes it in his own words), and he adds, this is why we must be so grateful to have among us the the great Mother7 (as he puts it), the great Mother who knows these things.Good! I said to myself. (It had to do with some thing specific concerning the capacity for discrimination in the outside world, the different qualities and different functions of different beings, all of which depends on ones inner construction, as it were.) So I see that even this, even these physical experiences, is received (and yet I hadnt tried, I had never tried to make him receive it); it merely works like this, you see (gesture of a widespread diffusion), and the experience is veryhow should I say?drastic, with a kind of (power of radiation). Imperative.
   Original English.

0 1960-12-02, #Agenda Vol 01, #unset, #Zen
   A sort of unification is taking place [in you], as if you had become a more uniform whole wi thin-without. I dont know how to explain thisit feels more unified, more organizeduniform. Not some parts more developed and others less so, some more luminous and others less so; its much more uniform, and uniform even in the vibration, a kind of really a uniformity in all its movements, responses, vibrations, light. And this kind of powdering of the new light which I see is much more widespread. Its as if every thing, every thing what is happening is really a work of unifyingstabilizing, unifying. And this powdering of golden light has completely enveloped you, with this same blue light in your japa, with different intensities of powerboth are there. Like a unifying of the consciousness, as if all the less receptive elements were starting to open, thereby creating a much more homogeneous whole. I dont know how your nights are, but
   Not very conscious.

0 1960-12-13, #Agenda Vol 01, #unset, #Zen
   this disbelief is the bedrock of the consciousness. And it comes with a (thought is too big a word for such an ordinary thing) a mental-physical activity which makes you (I am forced to use the word) think things and which always foresees, imagines or draws conclusions (depending on the case) in a way which I myself call DEFEATIST. In other words, it automatically leads you to imagine all the bad things that can happen. And this occurs in a realm which is absolutely run-of-the-mill, in the most ordinary, restricted, banal activities of lifesuch as eating, moving in short, the coarsest of things.
   Its fairly easy to manage and control this in the realm of thought, but when it comes to those reactions that rise up from the very bottom theyre so petty that you can barely express them to yourself. For example, if someone mentions that so-and-so ate such-and-such a thing, immediately some thing somewhere starts stealing in: Ah, hes going to get a stomach-ache! Or you hear that someone is going somewhereOh, hes going to have an accident! And it applies to every thing; its swarming down below. No thing to do with thought as such!
   Its quite a nasty habit, for it keeps the most material state in a condition of disharmony, disorder, ugliness and difficulty.
  --
   For the last several days, Ive been at grips fighting with it. How can I stop this idiotic, coarse and above all defeatist automatism from constantly manifesting? Its truly an automatism; it doesnt respond to any conscious will, no thing. So what will it take to ? And its QUITE INTIMATELY related to the bodys illnesses (the old habits the body has of coming out of its rhythmic movement, of entering into confusion)the two things are very intimately linked.
   Im deep in the problem.
   For me, the problem doesnt mean explaining the thing (its easy to explain), but controlling, mastering and transforming it. That will take some time.
   We shall see.
  --
   Later, Mother added the following: 'In this regard I don't know where, but somewhereSri Aurobindo spoke of this physical mind, and he said that there was no thing you could do with it; it must only be destroyed.'
   Mother may be alluding to the following passage from The Synthesis of Yoga: 'There is no thing to be done with this fickle, restless, violent and disturbing factor but to get rid of it whether by detaching it and then reducing it to stillness or by giving a concentration and singleness to the thought by which it will of itself reject this alien and confusing clement.'
   Cent. Ed., Vol. XX, p. 300.

0 1960-12-17, #Agenda Vol 01, #unset, #Zen
   Its beautiful, isnt it? Its all together, but its innumerable. Its ONE thing going in all directions. And what a color! The tree is glorious.
   Nature is a marvelous inventorevery thing She does is beautiful. I dont believe that man has succeeded in producing any thing so perfect. Later, its true, some new species were developed by him, but nevertheless Nature still remains the origin.
  --
   I think that even what seems to us ugly in animal and vegetal nature appears so only because of the limitations of our own understanding. But really, as soon as man enters the scene phew!
   Yes, I have always felt that in Nature one can live in beauty, always. But then once man shows up, some thing gets thrown out of joint. Its the mind, actually. What gives birth to ugliness is really the intrusion of the mind in life. I wonder if it was necessary, if it could not have been immediately harmonious. But it appears not.
  --
   this realm that Im now investigating, oh! I spend whole nights visiting certain places, and there I meet people I know here materially [in the Ashram]. So many are PERFECTLY satisfied with their their infirmities, their incapacities, their ugliness, their powerlessness.
   And they protest when you want them to change!
   Even last night I went down into it It was so gray and dull and phew! Banal, lifeless. When they are told that, they retort, No, not at all! things are quite all right as they are, its you who is living in a dreamland!
   Well get out of it one day.
   But you cannot get out as long as it all seems quite natural to you. Whats most unfortunate is when you resign yourself to it. You realize this when you go back to earlier states of consciousness; you see that it all seemed, if not quite natural, at least almost inevitable thats how things are, you must take them as they are. And you dont even think about it; you take things as they are, you EXPECT them to be what they are; its the stuff of our daily lives, and it keeps repeating itself endlessly. And the only thing you learn is to hold on, hold on, not let yourself be shaken, to go right through it alland it feels endless, interminable, almost eternal. (However, once you understand what eternal is, you see that this CANNOT be eternal, for otherwise )
   But this particular state of endurance this endurance that no thing can upsetis very dangerous. And yet its indispensable; for you must first accept every thing before having the power to transform any thing.
   Its what Sri Aurobindo always said: FIRST you must accept EVERY thiNGaccept it as coming from the Divine, as the Divine Will; accept without disgust, without regret, without getting upset or impatient. Accept with a perfect equanimity; and only AFTER that can you say, Now lets get to work to change it.
  --
   And for every detail, its the same. First, May Thy Will be done; then, afterwards, The Will of tomorrow and then those things will disappear. But first, one must accept.
   Thats why it takes so long. Because those who readily accept are they get encrusted and buried under it; they no longer move. And those who see the future and what must be have a hard time accepting; they pull back, they kick and protestso they dont have any power.
  --
   When was this? November 5? And now its December 17 Well, its still continuing!
   There should be machines to graph the curves, for its so sometimes it goes like this (gesture of a very steep ascent) and at such moments you feel, Ah! now Ive caught the thing. And then back it fallstoil. Sometimes it even feels like youre falling in a hole, really a hole and how are you ever going to get out? But that ALWAYS precedes a rapid ascent and a revelation or illumination: Ah, how wonderful! Ive finally got it!
   And that goes on for weeks and weeks.
   To have the exact curve or the REAL history, wed have to note down every thing at each minute, for its a CONSTANT work thats taking place. You see, the outer activities are becoming almost automatic, whereas this goes on behind Im speaking, yet at the same time this is going on behind.
   Its a sort of oscillationreally, its so interestingbetween two extremes, one of which is the all-powerfulness and capital or primordial importance of the Physical, and the other its utter unreality.
  --
   It goes back and forth between the two all the timea kind of curve like an electric arc between them; it goes up, it goes down, it falls and then climbs back up. In a flash comes the clear vision that the universal realization will be achieved along with the perfection of the material, TERRESTRIAL world. (I say terrestrial, for the earth is still some thing unique; the rest of the universe is differentso this blown up speck of dust becomes of capital importance!) Then, at another moment, eternity for which all the universes are simply the expression of a second, and in which all this is a sort ofnot even an interesting game, but rather a brea thing in and out, in and out And at such a moment, all the importance we give to material things seems so fantastically idiotic! And it goes in and out In this state, every thing is obvious and indisputable. And in the other state, every thing is obvious and indisputable. But between the two there is EVERY combination and every possibility.
   (silence)
  --
   And particularly, this sense of whats important and not important is some thing which vanishes, leaving no trace at all. You are left like that, with no thing. There is no SCALE in importance that is entirely our mental imbecility. Either no thing is important or EVERY thiNG is EQUALLY important.
   The speck of dust, there, which you sweep away, or ecstatic contemplationits ALL THE SAME.

0 1960-12-20, #Agenda Vol 01, #unset, #Zen
   I dont know what all she did, but she prayed to him to bring me money. She fixed a certain sum. And on Christmas Eve, exactly this sum was given to me! And it was a large sum, several thousand rupees. Exactly the amount she had specified. And it came on that very day in quite an unexpected way.
   I found it very interesting.
  --
   If I could only note all this down Its been so interesting all morning, right from the starton the balcony, then upstairs while walking for my japa! And it was on this same theme (experience of the speck of dust) this habit people have (especially in India, but more or less everywhere among those who have a religious nature), this habit of doing all things religious with respect and compunction and no mixing of things, above all there should be no mixing; in some circumstances, at certain times, you MUST NOT think of God, for then it would be a kind of blasphemy.
   Theres the religious attitude, and then theres ordinary life where people do thingsworking, living, eating, enjoying life; they regard these as the essentials, and as for the rest, well, when theres time they think about it. But what Sri Aurobindo brought down, precisely I remember at Tlemcen, Theon used to say that there was a whole world of things, such as eating, for example, or taking care of your body, that should be done automatically, without giving it any importanceits not the time to think of things divine.(!) Thats what he preached. So you have the religious attitude of all the religious types, and then ordinary life I found both of them equally unsatisfactory. Then I came here and told Sri Aurobindo my feeling; I said that if someone is truly in union with the Divine, it CANNOT change no matter what he does (the quality of what youre doing may change, but the union cant change no matter what youre doing). And when he said that this was the truth, I felt a relief. And that feeling has stayed with me all through my life.
   And now, all these different attitudes which individuals, groups and categories of men hold are coming from every direction (while Im walking upstairs) to assert their own points of view as the true thing. And I see that for myself, Im being forced to deal with a whole mass of things, most of which are quite futile from an ordinary point of viewnot to mention the things of which these moral or religious types disapprove. Quite interestingly, all kinds of mental formations come like arrows while Im walking for my japa upstairs (Mother makes a gesture of little arrows in the air coming into her mental atmosphere from every direction); and yet, Im entirely in what I could call the joy and happiness of my japa, full of the energy of walking (the purpose of walking is to give a material energy to the experience, in all the bodys cells). Yet in spite of this, one thing after another comes, like this, like that (Mother draws little arrows in the air): what I must do, what I must answer to this person, what I must say to that one, what has to be done All kinds of things, most of which might be considered most futile! And I see that all this is SITUATED in a totality, and this totality I could say that its no thing but the body of the Divine. I FEEL it, actually, I feel it as if I were touching it everywhere (Mother touches her arms, her hands, her body). And all these things neither veil nor destroy nor divert this feeling of being entirely this a movement, an action in the body of the Divine. And its increasing from day to day, for it seems that He is plunging me more and more into entirely material things with the will that THERE TOO it must be done that all these things must be consciously full of Him; they are full of Him, in actual fact, but it must become conscious, with the perception that it is all the very substance of His being which is moving in every thing
   It was quite beautiful on the balcony this morning
   A sweetness, a sensation (both together) a sensation of eternity, and a sweetness! I wonder if its even possible for any thing to escape That!
  --
   Of course, if one is so unfortunate as to start thinking, its all over.
   (silence)
   Its a FACT. Its not a thought, not some thing you observeyou arent a witness: its A FACT which is LIVED. So if you want to translate the experience, youd have to say the most paradoxical of things, like Sri Aurobindoso paradoxical that they are almost offensive to reason! Yes, more, far more than paradoxical.
   ***

0 1960-12-23, #Agenda Vol 01, #unset, #Zen
   I sat down shortly before ten oclock for meditation. I was in my normal state and I was interested to see if there would be any difference from earlier times. And really, at first there was no difference at all. Then slowly, slowly, I felt this type of smiling and serene peace that I live in entering into the body. The cells are still not always conscious of it (sometimes they feel a sort of tension of life I dont know what to call it). Theyre conscious of their existence and of what it means and of the Energy that is acting (yes, conscious of the Action and the Energy that acts), but during the meditation THAT descended and there was an extraordinary relaxation. Not the relaxation that comes with surrender,1 which I normally feel before sleeping, but the relaxation that comes from a kind of serene, immutable and eternal joy. At that moment the body felt it could remain like that forever! Oh, how nice I feel! it said. And as a matter of fact, Im not sure but I think he felt the meditation was over, whereas I was still I felt him stirring, so I stopped.
   There was a marked difference.
   For when some thing isnt right, a pressure always comes down on the body from above, the pressure of the descending Force. But in this case it wasnt that at all; rather, it was like this (Mother holds her palms upwards in an attitude of total surrender), but beatific in that it lives in itself, it is existence in itself and thats all.
   I came here in that state directly after the meditation, and when I sat down You see, I didnt even have the (naturally there is no question of idea) I dont know, not even the instinct to pick up a flower for you, you understand? And when I sat down here, the consciousness of the column of Light started coming. There was no more personality, no more individuality: there was only a column of Light descending right into the very cells of the body and thats all.
   Then it gradually became conscious of itself, conscious of BEING this column of Light. And then the ordinary consciousness slowly returned.
   (silence)
   Its interesting for me to come here soon after the meditation, for its as if I were objectivizing my experience. Otherwise Id be wi thin, like that (gesture), and theres no longer any (you see, I say Ibut at that moment it doesnt exist!) and even THE BODY feels this way, a kind of immutable and beatific eternity, and thats all.
   I tell you, not even When I arrived, I said to you, My hands are empty; merely the contact with your atmosphere made me say it. But otherwise the my, the handsnone of it had any meaning.

0 1960-12-25, #Agenda Vol 01, #unset, #Zen
   I want to tell you that X completely changed my japa this morning. Instead of ten hours a day, I now have only about half an hour to do three times a day!
   He told me that every thing is in this new japa.
   And I want also to tell you how grateful I am. You think of us even in the smallest human detailsgrateful is not even the word. Simply, may I serve you better, may I better give of myself.
   With love.

0 1960-12-31, #Agenda Vol 01, #unset, #Zen
   Lets see How many months has it been? I havent touched this instrument for at least eight months! And now tomorrow I have to playdont feel like it. Anyway, since I must, I must! Well meditate on it (the New Years Message1)you know what it is, for we worked on it together and then Ill see if some thing comes.
   (silence)
   this throng looks more like a chaos. A dreadful confusion. But from next week people will start leaving. The crowning day will be January 6, which is Epiphany (but we have made it into a day for the offering of the material world to the Divine: the material world giving itself to the Divine)it will be the climax,2 and I shall then see you on the 7th. After that, well work hard! But until then, no workmy heads in a kind of soup Oh, if you only knew! Its dreadful what people bring me, what they ask
   (Mother sits at the harmonium)
  --
   X seemed happy about his visit this time. We had long meditations of half an hourhe never seemed to want to leave at all! There was above all a kind of extremely calm universalization. An absolute and universal calm in all the cells of the body. I dont know if it was only me, but it seemed he was in the same stateunable to move, quite content, smiling. Once I heard the clock chime, and as I thought it was time and that perhaps he was ready to leave, I looked; he had removed the mala3 that he wears around his neck and I found him doing japa. As soon as he saw me looking, he quickly put it back on!
   But whats most surprising is that with me, not a word, no thing, neither he nor I. And it seems to be just as comfortable for him as it is for me!
  --
   On the 6th, everyone will finally be gone. But tomorrow is going to be dreadful; I have to sit there for at least two hours distributing calendars. And on top of that, there are all these controversies over the music they play at the library each week. Some say that its very good, others that its very bad (the usual things). And each party has pleaded his case. They told me that theyll give me a concert at Prosperity4 so that I may judge for myself. Its all recorded. Im afraid it will be rather noisy For myself, I know quite well how to get out of it I think of some thing else! But its going to I can see it already. Didnt I tell you were in a chaos? Well, I have the feeling that this is going to beat all.
   How do you mean a chaos?
  --
   Oh, but you know, night after night, night after night, I SEE how things which in their truth are so simple become complicated here in the human atmosphere. Really, its so interesting; I have visions you see, the thing in its truth is so simple its stupefying, and then here it becomes so complicated, painful, exhausting, upsetting.
   But its enough to take one step behind to come out of it all.
   Ill tell you about that Wait, we still have three minutes; I want to tell you one of my most recent visions (but its almost the same thing every night):
   I was in my home, somewherea world whose light is like a sun (golden with scarlet reflections); it was very beautiful. It was in a town, and my house was in that town. I wanted to take to someone some not presents, but things he needed. So I got every thing together, prepared it all, and then loaded my arms with all the packages (I had taken my own time to arrange every thing nicely), and I went out when the whole town was completely deserted there was not a soul on the streets. A complete solitude. And such a sense of well-being, of light and force! Yes, really a kind of felicity, for no reason. And instead of weighing me down, it seemed as if my packages were pulling me! They pulled me on in such a way that each step was a joy, like a dance.
   this lasted the whole time I was crossing the town. Then I came to a border, right at the beginning of another part where I was to take my packages; there, just a little below me, I saw a house under construction the house belonging to the person to whom I had to deliver these presents (the symbolism in all this, of course, is quite clear).
   As I approached the house, but still from some distance, I suddenly saw some men busy at work. Then instantly instantly this road which was so vast, sunlit and smoothso smooth to the feet oh, it became the top level of a scaffolding. And what is more, this scaffolding was not very well made, and the closer I came the more complicated it gotthere were planks jutting out, beams off balance. In short, you had to watch every single step to keep from breaking your neck. I began getting annoyed. Moreover, my packages were heavy. They were heavy and they so saddled my arms that I was unable to hold onto any thing and had constantly to do a balancing act. Then I began thinking, My God, how complicated this world is! And just at that moment, I saw a young person coming along, like a young girl dressed in European clothes, with a hat on her head all black! this young person had white skin, but her clothes were black, and she wore black shoes on her small white feet. She was dressed all in blackblack, all in black. Like complete unconsciousness. She also came carrying packages (many more than me), and she came hopping along the whole length of the scaffolding, putting her feet just anywhere! My God, I said to myself, shes going to break her neck!But not at all! She was totally unconscious; she wasnt even aware that it was dangerous or complicateda total unconsciousness. But her unconsciousness is what allowed her to go on like that! I watched it all. Well, sometimes its good to be unconscious! Then she disappeared; she had only come to give me a demonstration (she neither saw me nor looked at me). And looking down at the workers, I saw that every thing was getting more and more complicated, more and more, more and more and there wasnt even any ladder by which to get down. In other words, it was getting unbearable. Then some thing in me rebelled: Ah, no! Ive had enough of all thisits too stupid!
   And IMMEDIATELY, I found myself down below, relieved of my packages. And every thing was perfectly simple. (I had even brought the packages along without realizing it.) All, all was in order, very neat, very luminous, very simplesimply because I had said, Ah, no! Ive had enough of this business! Why all these stupid complications!5
   But these are not dreams, they are types of activitymore real, more concrete than material life; the experience is much more concrete than ordinary life.
   I have had hundreds of such examples Its not always the same scene. The scenes are different, but the story is always the same the thing, in its truth, is absolutely luminous, pleasant, charming; then as soon as men get involved, it becomes an abominable complication. And once you say, No! Ive had enough of all thisits NOT TRUE! it goes away.
   There have been similar stories in dreams with X. I saw him when he was very young (his education, the ideas he had, how he was trained). And the same thing happened. I was with him but Ill tell you that another time6 And then at the end, Id had enough and I said, Oh, no! Its too ridiculous! and with that I left the house. At the door was a little squirrel sitting on his haunches making friendly little gestures towards me. Oh! I said, heres someone who understands better!
   But later I observed, I saw that this had helped drain him of all the weight of his past education. Very interesting Night after night, night after night, night after nightplenty of things! You could write novels about it all.
   ' this wonderful world of Delight waiting at our gates for our call, to come down upon earth.'
  --
   Mother later discovered that this world of complications is the symbol of the physical mind.
   Mother later narrated the end of her 'dream' with X:

0 1961-01-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   I came down at 9:30 sharp, thinking half an hour would be enough to cross the corridor and get here. Apparently not!
   (Mother gives Satprem a rose.) this is the Tenderness of the Divine for for himself! The tenderness He has for his creation. Creation I dont like that word, as if it all were created from no thing! It is He himself, creating with all his tenderness. Some of these roses get quite big; theyre so lovely!
   And I am how to put it? No thing we say is ever absolutely true, but, to stretch it a bit, while I am not worried, not perturbed, not discouraged, I feel I cant get any thing done; I spend all my time, all my time, seeing people, receiving and answering lettersdoing no thing. I havent touched my translation1 for over a week. T. sent me her notebook with questions and I had it for two weeks before I found time to answer.2 No thing is ready for the Bulletin except what you have done.
  --
   Its not this bodys understanding: HE is here!
   Mother generally worked a little every day on the French translation of The Synthesis of Yoga.
   The notebook in which a young woman disciple asked questions on Sri Aurobindo's Thoughts and Aphorisms. Later, Mother preferred answering verbally Satprem's questions on the aphorisms. this allowed her to speak of her experiences freely without the restrictions imposed by a written reply. These 'Commentaries on the Aphorisms' were later partially published in the Bulletin under the title Propos. Here they are republished chronologically in their unabridged form.
   Where Sri Aurobindo's body lies, in the Ashram courtyard.

0 1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have a stack of unread letters this high and an even bigger stack Ive read but havent answered. How can I work on the Aphorisms when I am constantly hounded by people pulling on me simply because they have written! If I dont answer immediately, they say (not in words, but ): So youre not answering my letter!
   These are not very favorable conditions!
  --
   49To feel and love the God of beauty and good in the ugly and the evil, and still yearn in utter love to heal it of its ugliness and its evil, this is real virtue and morality.1
   Do you have a question?
  --
   To begin with, theres what could be called a negative way, the way expounded by Buddhism and similar religions: the refusal to see. To be in a state of such purity and beauty that there is no perception of evil and ugliness. Its like some thing that doesnt touch you because it doesnt exist in you. this is the perfection of the negative method.
   It is quite elementary: never take notice of evil, never speak of the evil present in others, never perpetuate the vibrations of evil by observation, criticism or giving undue attention to the evil deed. this is what Buddha taught: each time you mention an evil you help spread it.
   this skirts the issue.
   Nevertheless, it ought to be a very general rule; yet its critics have a reply: If you dont see evil you can never cure it. If you leave someone to his squalor he will never emerge from it. (Its not exactly true, but its how they legitimize their actions.) In this aphorism, Sri Aurobindo has anticipated these objections: it is not through ignorance or unconsciousness or indifference that you fail to see evilyou can see and even feel it, but you refuse to collaborate in spreading it by giving it the force of your attention or the support of your consciousness. And for that, you must yourself be above the perception and sensationable to see evil or ugliness without suffering, without feeling shocked or troubled. You see them from a height where such things do not exist, yet you have the conscious perception of themthey dont affect you, you are free. this is the first step.
   The second step is to be POSITIVELY conscious of the supreme Goodness and Beauty behind all things and supporting all things, permitting them to exist. Once you have seen Him, you can perceive Him behind the mask and the distortioneven ugliness, even cruelty, even evil are a disguise for that Some thing which is essentially good or beautiful, luminous, pure.
   With this comes TRUE collaboration. For when you have this vision, this awareness, when you live in this consciousness, you also get the power to PULL That into the manifestation on earth and put it into contact with what, for the time being, distorts and disguises; thus the deformation and disguise are gradually transformed by the influence of the Truth behind.
   Here we are at the top rung on the scale of collaboration.
   Put this way, there is no need to bring the principle of love into our explanation. But if we want to know or understand the nature of the Force or Power that permits and accomplishes this transformation (specially in the case of evil, but for ugliness to some extent as well), we see that of all powers, Love is obviously the mightiest, the most integralintegral in that it applies to all cases. Its even mightier than the power of purification which dissolves bad wills and is, in a way, master over the adverse forces, but which doesnt have the direct transforming power; because the power of purification Must FIRST dissolve in order to form again later. It destroys one form to make a better one from it, while Love doesnt need to dissolve in order to transform: it has the direct transforming power. Love is like a flame changing the hard into the malleable, then sublimating even the malleable into a kind of purified vapor. It doesnt destroy: it transforms.
   Love, in its essence and in its origin, is like a white flame obliterating ALL resistances. You can have the experience yourself: whatever the difficulty in your being, whatever the weight of accumulated mistakes, the ignorance, incapacity, bad will, a single SECOND of this Lovepure, essential, suprememelts every thing in its almighty flame. One single moment and an entire past can vanish. One single TOUCH of That in its essence and the whole burden is consumed.
   Its easy to understand how someone who has this experience can spread it and act upon others, since to have it you must touch the unique, supreme Essence of the whole manifestation the Origin and the Essence, the Source and the Reality of all that is; then you immediately enter the realm of Unity where there is no more separation among individuals: its a single vibration that can repeat itself endlessly in outer forms.2
   If you go high enough, you come to the Heart of every thing. Whatever manifests in this Heart can manifest in all things. this is the great secret, the secret of divine incarnation in an individual form. For in the normal course of things, what manifests at the center is only realized in the outer form with the awakening and RESPONSE Of the will wi thin the individual form. But if the central Will is constantly, permanently represented in one individual, he can then serve as an intermediary between that Will and all beings, and will FOR THEM. Whatever this being perceives and consciously offers to the supreme Will is replied to as if it came from each individual being. And if individuals happen to be in a more or less conscious and voluntary relationship with this representative being, their relationship increases his efficacy and the supreme Action can work in Matter in a much more concrete and permanent way. this is the reason for these descents of what could be called polarized consciousnesses that always come to earth for a particular realization, with a definite purpose and missiona mission decided upon before the actual embodiment. These mark the great stages of the supreme incarnations upon earth.
   And when the day comes for the manifestation of supreme Lovea crystalized, concentrated descent of supreme Love that will truly be the hour of Transformation, for no thing will be able to resist That.
   But as its all-powerful, a certain receptivity must be prepared on earth so its effects are not devastating. Sri Aurobindo has explained it in one of his letters. Someone asked him, Why doesnt this Love come now?, and he replied some thing like this: If divine Love in its essence were to manifest on earth, it would be like an explosion; for the earth is not supple enough or receptive enough to widen to the measure of this Love. The earth must not only open itself but become wide and supple. Matternot just physical Matter, but the substance of the physical consciousness as wellis still much too rigid.
   ***
  --
   Oh no, my child, you dont see at all! To speak I must have a receptive atmosphere! The idea of talking aloud all alone in my room would never occur to me. Sound doesnt come: what comes is a direct transmission and if I manage to connect it to my hand and write its transmitted, although it always gets somewhat pulled down. I can be doing any thing at all, it doesnt matter, but it must be some thing that doesnt monopolize my attention, like brushing my hair in the morning for example: then it comes directly and no thing stops it! But I would never think of uttering a word! That only happens when I find some receptivity in front of me, some thing I can use.
   What I say to people depends entirely upon their inner state. Thats precisely why I had such enormous difficulty at the Playground3the atmosphere was so mixed! It was a STRUGGLE to find someone receptive so I could speak. And if Im in the presence of people who understand no thing, I cant say a word. On the other hand, some people come prepared to receive and then suddenly it all comes but usually theres no tape-recorder!
   I have replied endlessly, I have given all sorts of explanations about the organization of the School, about World Union,4 about the true way to organize industry (its true functioning)so many things! If all that were compiled we could publish brochures! Sometimes Ive spoken three-quarters of an hour non-stop to people who listened with delight and were receptive but quite incapable of making a written report of it. At times like that we could have used one of your machines! But when things are organized in advance, it may well be that no thing comes out at allmentalizing stops the flow. If I is in front of me, I cant say any thing to her because she doesnt understand. I already have trouble writing to herwhat I have to say is always brought down a bit; but if she were here in the room and I had to speak to her, no thing at all would come out!
   No, when we feel like it and when she doesnt raise any question about an aphorismat least not an impossible questionwell do this: I will speak here, its much easier for me. this way things come that I havent seen before; while when I write like that, they are usually things Ive seen on other occasions (not that I try to recall them, they are there and simply come back). But when theres a new contact, some thing new always comes.
   ***
  --
   this defeatist Mind is still functioning and in full swing!
   When we get out of that.
  --
   Later, Satprem asked Mother, 'Is it a single vibration that CAN REPEAT itself endlessly or that REPEATS itself endlessly?' Mother replied: 'I meant several things at once. this single vibration is in static latency everywhere but when you realize it consciously you have the power to make it active wherever you direct it; that is, one doesn't "move" some thing, but makes it active by the insistence of the consciousness wherever you focus it.'
   Twice a week, during the period of the Playground Talks, Mother would publicly reply to questions put to her by the disciples assembled at the Ashram Playground.

0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   When we enter a certain state of consciousness, we plainly see that we are capable of any thing and that ultimately there is no sin not potentially our own. Is this impression correct? And yet certain things make us rebel or disgust us. We always reach some inadmissible point. Why? What is the true, effective attitude when confronted with Evil?
   There is no sin not our own.
   You have this experience when for some reason or other, depending on the case, you come into contact with the universal consciousness not in its limitless essence but on any level of Matter. There is an atomic consciousness, a purely material consciousness and an even more generally prevailing psychological consciousness. When, through interiorization or a sort of withdrawal from the ego you enter into contact with that zone of consciousness we can call psychological terrestrial or human collective (there is a difference: human collective is restricted, while terrestrial includes many animal and even plant vibrations; but in the present case, since the moral notion of guilt, sin and evil belongs exclusively to human consciousness, let us simply say human collective psychological consciousness); when you contact that through identification, you naturally feel or see or know yourself capable of any human movement whatsoever. To some extent, this constitutes a Truth-Consciousness, or at such times the egoistical sense of what does or doesnt belong to you, of what you can or cannot do, disappears; you realize that the fundamental construction of human consciousness makes any human being capable of doing any thing. And since you are in a truth-consciousness, you are aware at the same time that to feel judgmental or disgusted or revolted would be an absurdity, for EVERY thiNG is potentially there inside you. And should you happen to be penetrated by certain currents of force (which we usually cant follow: we see them come and go but we are generally unaware of their origin and direction), if any one of these currents penetrates you, it can make you do any thing.
   If one always remained in this state of consciousness, keeping alive the flame of Agni, the flame of purification and progress, then after some time, not only could one prevent these movements from taking an active form in oneself and becoming expressed physically, but one could act upon the very nature of the movement and transform it. Needless to say, however, that unless one has attained a very high degree of realization it is virtually impossible to keep this state of consciousness for long. Almost immediately one falls back into the egoistic consciousness of the separate self, and all the difficulties return: disgust, the revolt against certain things and the horror they create in us, and so on.
   It is probableeven certain that until one is completely transformed these movements of disgust and revolt are necessary to make one do WI thiN ONESELF what is needed to slam the door on them. For after all, the point is to not let them manifest.
   In another aphorism, Sri Aurobindo says (I no longer recall his exact words) that sin is simply some thing no longer in its place. In this perpetual Becoming no thing is ever reproduced and some things disappear, so to speak, into the past; and when its time for them to disappear, they seemto our very limited consciousness evil and repulsive: we revolt against them because their time is past.
   But if we had the vision of the whole, if we were able to contain past, present and future simultaneously (as it is somewhere up above), then we would see how relative these things are and that its mainly the progressing evolutionary Force which gives us this will to reject; yet when these things still had their place, they were quite tolerable. However, to have this experience in a practical sense is impossible unless we have a total vision the vision that is the Supremes alone! Therefore, one must first identify with the Supreme, and then, keeping this identification, one can return to a consciousness sufficiently externalized to see things as they really are. But thats the principle, and in so far as we are able to realize it, we reach a state of consciousness where we can look at all things with the smile of a complete certainty that every thing is exactly as it should be.
   Of course, people who dont think deeply enough will say, Oh, but if we see that things are exactly as they should be, then no thing will budge. But no! There isnt a fraction of a second when things arent moving: theres a continuous and total transformation, a movement that never stops. Only because its difficult for us to feel that way can we imagine that by our entering certain states of consciousness things would not change. Even if we entered into an apparently total inertia, things would continue to change and we along with them!
   Ultimately, disgust, rebellion and anger, all movements of violence, are necessarily movements of ignorance and of limitation with all the weakness that limitation implies. Rebellion is a weakness, for its the feeling of an impotent will. When you feel, when you see that things are not as they should be, then you rebel against whatever is out of keeping with your vision. But if you were all-powerful, if your will and your vision were all-powerful, there would be no opportunity to rebel! You would always see that all things are as they should be! That is omnipotence.1 Then all these movements of violence become not only useless but profoundly ridiculous.
   Consequently, there is only one solution: by aspiration, concentration, interiorization and identification, to unite with the supreme Will. And that is both omnipotence and perfect freedom. Its the only omnipotence, the only freedomall the rest are approximations. You may be en route, but its not That, not the total thing.
   If you make the experiment, you will come to see that this supreme freedom and this supreme power are accompanied by a total peace and an unfaltering serenity; if you notice any contradictionrevolt, disgust or some thing inadmissible this indicates that some part in You is not touched by the transformation, is still en route: some thing still holding on to the old consciousness, thats all.
   In this aphorism, Sri Aurobindo speaks of those who hate sinners that one mustnt hate sinners.
   Its the same problem seen from another angle, but the solution is the same.
  --
   Consider the case of a woman with many friends, and these friends are very fond of her for her special capacities, her pleasant company, and because they feel they can always learn some thing from her. Then all of a sudden, through a quirk of circumstances, she finds herself socially ostracizedbecause she may have gone off with another man, or may be living with someone out of wedlockall those social mores with no value in themselves. And all her friends (I dont speak of those who truly love her), all her social friends who welcomed her, who smiled so warmly when passing her on the street, suddenly look the other way and march by without a glance. this has happened right here in the Ashram! I wont give the details, but it has happened several times when some thing conflicted with accepted social norms: the people who had shown so much affection, so much kindness oh! Sometimes they even said, Shes a lost woman!
   I must say that when this happens here. In the world at large it seems quite normal, but when this happens here it always gives me a bit of a shock, in the sense that I say to myself, So theyre still at that level!
   Even those who claim to be broad-minded, above these conventions, immediately fall right into the trap. And to ease their consciences they say, Mother wouldnt allow that. Mother wouldnt permit that. Mother wouldnt tolerate such a thing!to add a further inanity to the rest.
   this state is very difficult to get out of. It is really Pharisaism this sense of social dignity, this narrow-mindednessbecause no one with an atom of intelligence would fall into such a hole! Those who have traveled through the world, for instance, and seen for themselves that social mores depend entirely upon climatic conditions, upon races and customs and still more upon the times, the epochthey are able to look at it all with a smile. But the self-righteous oooh!
   this is a primary stage. As long as you havent gone beyond this condition, you are unfit for yoga. Because truly, no one in such a rudimentary state is ready for yoga.
   ***
  --
   The title of the folder is the line from Savitri that gave me the most overpowering experience of the entire book (because, as I told you, as I read, I would LIVE the experiencesreading brought, instantly, a living experience). And when I came to this particular line I was as if suddenly swept up and engulfed in (the is wrong, an is wrongits neither one nor the other, its some thing else) eternal Truth. Every thing was abolished except this:
   For ever love, O beautiful slave of God3
  --
   When asked later about the meaning of this somewhat elliptical statement, Mother said: 'There are two stages. The first involves a mental (and possibly intuitive) vision of what will be (perhaps in an immediate future), and this is what we call seeing things "as they should be." The other is an identification with the supreme Will and the perception that at each second every thing is exactly as the Supreme wants it to be, that it is the precise expression of the Supreme. The first is a vision of what is coming and says, "That's how things should be." But we overlook the distance between what presently exists and what is coming. While if we go high above and become one with the Consciousness of the supreme Will, we see that at every instant, at every moment in the universe, all is exactly as it should beexactly as the Supreme wants it to be. That is Omnipotence.'
   Saraswati represents the universal Mother's aspect of Knowledge and artistic creativity. On this occasion, Mother would go down to the Meditation Hall and the disciples would silently pass in front of her to receive a message. this year they would receive a folder containing five photographs of Mother.
   Savitri, Vol. 29, XI.I.702.

0 1961-01-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   But actually, there are really two quite different forms of self-deception. One can be very shocked by certain things, not for personal reasons but precisely because of ones goodwill and ardor to serve the Divine, when one sees people misconducting themselves, being egoistical, unfaithful, treacherous. There comes a stage when one has mastered these things and doesnt permit them to manifest IN ONESELF; but to the extent that one is in contact with ordinary consciousness, ordinary viewpoints, ordinary life and thought, their possibility is still there, latent, because they are the inverse of the qualities one is striving for. And this opposition always exists until one has risen above and no longer has either the quality or the defect. As long as one has virtue, one always has its latent opposite. The opposition disappears only when one is beyond virtue and sin.
   But until then, there is this kind of indignation stemming from the fact that one is not entirely above: its a period when one totally disapproves of certain things and would be incapable of doing them. And up to this point, there is no thing to say, unless one gives an external, violent expression to his indignation. If anger interferes, it indicates an entire contradiction between the feeling one wants to have and this reaction towards others. Because anger is a deformation of vital power originating from an obscure and thoroughly unregenerate vital,1 a vital still subject to all the ordinary actions and reactions. When an ignorant, egoistic individual will exploits this vital power and encounters opposition from other individual wills around it, then under the pressure of opposition this power changes into anger and tries to obtain through violence what could not be achieved by the pressure of the Force alone.
   Anger, moreover, like all forms of violence, is always a sign of weakness, impotence and incapacity. Here the deception comes from the approval one gives it or the flattering adjective one covers it with; for rage can be no more than blind, ignorant and asuricopposed to the light.
   But this is still the best of cases.
   There is another case where peoplewithout knowing it or because they WANT to ignore italways pursue their personal interests, their preferences, their attachments, their concepts; people who are not entirely consecrated to the Divine and make use of moral and yogic ideas to conceal their personal motives. These people doubly deceive themselves: not only do they deceive themselves through their outer activities, their relations with others, but they also deceive themselves about their personal motives; instead of serving the Divine they are serving their own egoism. And this happens constantly, constantly! One serves his own personality, his egoism, while pretending to serve the Divine. this is no longer even self-deception: its sheer hypocrisy.
   this mental habit of always cloaking every thing with a favorable appearance, of giving all movements a favorable explanation, is at times so flagrant that it can fool nobody but oneself (although it may occasionally be subtle enough to create an illusion). It is a sort of habitual self-exoneration, the habit of giving a favorable mental excuse, a favorable mental explanation for all one does, all one says, all one feels. For example, someone with no self-control who strikes another in great indignation and is ready to call it divine wrath! Righteous2 is perfect, because righteous immediately introduces this element of puritanical moralitywonderful!
   this power of self-deception, the minds craft in devising splendid justifications for any ignorance or folly whatsoever, is tremendous.
   And its not a random experience coming now and then, its some thing you can witness minute by minute. You generally see it far more readily in others! But if you watch yourself carefully, you will catch yourself a thousand times a daylooking at things in a favorable way: Oh, its NOT the same thing! And besides, its NEVER the same for you as it is for your neighbor!
   For Sri Aurobindo and Mother, the 'vital' represents the regions of consciousness or the centers of consciousness below the mind between the throat and the sex center, i.e. the whole region of emotions, feelings, passions, etc., which constitute the various expressions of the Life-Energy.

0 1961-01-19, #Agenda Vol 02, #The Mother, #Integral Yoga
   I think it would be wiser if I went back upstairsalthough if I leave here too early, people will be waiting for me and Ill have to see them before going up. We could meditate a little; as soon as I meditate, every thing is fine.
   (meditation)

0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   I saw it last night oof! It was a kind of artificial hurricane created by semi-human beings (that is, they have human forms but they arent men). They created the storm to cut me off from my home. But every thing and everyone was disruptedit must have been going on for a rather long time. Finally last night it became quite amusing: I kept attempting to get to my home which was up above, but each time I tried to find a way every thing was blocked by try to imagine, artificial, mechanical and electric thunderstorms, and then things made to cave in. All of it was artificial, no thing real, and yet terribly dangerous.
   At last I found myself in a big place down below where there was a row of houses, all kinds of things, and it was absolutely essential that I go back upwhen suddenly a somewhat indistinct form (rather dark, unluminous) came to me and said, Oh, dont go there, its very bad, very dangerous! Theyve set it all up in a terrifying way: none can withstand it! You mustnt go there, wait a bit. And if you need some thing, do come, you know I have every thing you need! (Mother laughs) its a little old and dusty but youll manage! Then she led me into a huge room filled with objects piled one on top of another, and in one corner she showed me a bathtubmy child, it was a marvel! A splendid pink marble bathtub! But it was unused, dusty and old. Well just wipe it off, she said, and youll be able to use it! She showed me other areas for washing and dressing, there was every thing one could possibly need. You can use it all. Dont go up there! I looked at her closely. She struck me as having a tiny face, it was oddit wasnt a form, it was it was a form and yet it wasnt! As imprecise as that. Then I clasped her in my arms and cried out, Mother, you are nice! (Mother laughs) I knew then that she was material Mother Nature.
   After that I felt quite at ease. The battle was overit was over FOR THE MOMENT, because they werent finished: they continued their uproar on the other side; but I didnt have to go there anymore.
  --
   Yes, I am disrupting their work I know perfectly well that I am disrupting their domination of the world! All these vital beings have taken possession of the whole of Matter (Mother touches her body)life and action and have made it their domain, this is evident. But they are beings of the lower vital, for they seemed artificial they didnt express any higher form, but an entire range of artificial mechanisms, artificial will, artificial organization, all deriving from their own imagination and not at all from a higher inspiration.1 The symbol was very clear.
   And I saw my own domain through them and through it all; I saw my domain: I can see it!, I said. But no sooner would I start on my way than the path would be lost, I no longer saw it, I couldnt see anymore where I was going. It became almost impossible to get my bearings there: hundreds and thousands of people, thingsutter confusion. An incoherent immensity and violent, what violence!
   I felt some thing last night.
  --
   I remained perfectly tranquil, there was no thing else to do; I knew it meant a battle. I was perfectly tranquil, but I could no longer eat, I could no longer rest, do japa2 or walk, and my head felt as though it would burst. I could only abandon myself (Mother opens her arms in a gesture of surrender), enter into a very, very deep trance, a very deep samadhi this is some thing one can always do. But that was the only thing left to me. Ideas were just as clear as ever (all that is above and doesnt budge), but my body was in a very bad way. It was a fight, a fight at each second. The least thing, just to walk a step, was a struggle, an awful battle!
   Then last night I saw the symbol, the image of the thing. But what was it? It was an element in the most material Matter,3 because it was deep down below; yet despite it all, Mother Nature was in charge there: she was familiar with every thing, knew every thing and it was all at her disposalabsolutely the most material Nature. And she herself had no light, but was very, very she had a concealed power that was completely invisible.
   Each time I set out to leave her domain and ascend above, it triggered a hurricane. I would pass this way and the storm started up, pass that way, unleash a gale. Finally she approached me and said very gently, very sweetly, in a most unassuming way, No, dont go there, dont go! Dont try to return to your home. They have set up a dreadful hurricane! And artificial: there were explosions like bombs everywhere, and even worse, like thunderbolts. One could see the artificial tricks and electrical effects they were using to create their thunder, but it was on a tremendous scale!
   It isnt over.
   I simply consented to stay there. You will have all you need, stay here quietly. And what beautiful things she had, lovely things! They were unused and dusty. (It was surely the symbol of ancient realizationsrealizations of the ancient Rishis, things like that. Who knows?) They were first class, but completely neglected and thick with dust, like material objects left unusedwhich no one knew HOW to use. She put them at my disposal: Look, look, let me show you! There was a tremendous accumulation of things, piled in such great confusion that one couldnt see. Yet the marvel of it was that when she led me to a corner to show me some thing, every thing immediately moved aside and order was restored, so that the object she wanted to show me stood out all by itself. And oh, a thing of beauty! Made of pink marble! A pink marble bathtub of a shape I didnt recognizenot Roman, not antique (not modern, far from it!)how beautiful it was! And whenever she wanted to show me some thing in this untidy and cluttered room full of objects piled one on top of another, they would organize themselves, take their proper place, and all became neat. You will just have to dust them off a bit, she said. (Mother laughs)
   But Im not surprised it came down on you.
   Oh, I felt it! It was very violent. It came down on me three times and I told myself, Hmm, someone is cleaning out! It felt like some thing was being removed from me that shouldnt be there. But the third time I doubted it was you because it became so violent, particularly around the abdomen, like some thing being torn out of me. Strange. Vibrations, no thing but vibrations very, very violent.
   For me it was in the head (not last night but over the past few days), when I was trying to do my japaoh, it was as though my head would burst! All the nerves were not just tense (Mother touches the nape of her neck), but cramped. And my head felt as if boiling oil were being poured inside it; it was about to explode, and I couldnt see clearly.
   Some thing was obviously bent on preventing me from going down for the distribution.4 But by an act of will I went down. I will do it, I said. But it was difficult. There were moments when it sidled up to me: Now youre going to faint, and then, Now your legs will no longer be able to walk. Now. It kept coming like that. So I kept repeating the japa the whole time, and it was touch-and-go right up to the end. Finally I couldnt distinguish people, I saw only shapes, forms passing by, and not clearly. When the distribution was over, I got up (I knew I had to get up), I stood up without flinching and stepped down from the chair without faltering. But I was not careful and when I turned away from the light in the room to go towards the staircasean abrupt blackout. Not the blackout of a faintmy eyes no longer saw. I saw only shadows. Ah! I said to myself, where is the step?! And to avoid missing it, I clutched the railing. What a commotion that made! Champaklal came rushing up, thinking I was about to fall!
   Anyhow.
   It was only afterwards, a long time after, that I began to see again. It was clearly some thing that was NOT WILLING. But when will it give in? I cant say. No victory has been won, far from it. And it has remained like this: status quo.
   It will probably have to begin again, but in what manner?
  --
   You see, personal surrender and devotion is an excellent solution for the individual, but it doesnt work for the collectivity. For example, as soon as I am alone and lying on my bedpeace! (Ah, I forgot! They had invented yet another thing: making my heartbeats irregular. Every three or four beats it would stop; then it would start up again, pounding as if I had been struck. Three, four beats, a faint little beat, then stop then, bang! Blow after blow. One more of their extraordinary inventions!) But, as soon as I stretch out and make a total surrender of all the cellsno more activity, no thingevery thing goes well. But I am well aware that this surrender has an effect on the action only to the extent that the Supreme Lord has decided upon the action, and those movements stretch over long periods of time5: all sorts of things may happen before the final Victory is won. Because, for us, the scale is very small; even if it were of terrestrial proportions, it would be a very small scale; but on a universal scale. These forces have their place and their action, their universe, and as long as their place and their action are maintained, they will be here. So before their action can be exhausted or become useless, many things can happen.
   Individually, however, there is almost instantaneous bliss. But this is not a true solution its a solution in the long run, by repercussion. To have true comm and here in this world, all of that must be mastered.
   And this is the confusion made by all those people who believed that their what they called their personal salvation was the salvation of the worldits not true at all! It isnt trueits a PERSONAL salvation.
   (silence)
   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, every thing 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. Every thing 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.
   These seem to be the forces ruling the subconscious mechanisms or reactions of the body: all the automatism produced by evolution and atavismwhat might be termed evolutionary habits. this is the 'descending path,' which started forty years earlier, as Mother said (or the 'physical plunge' referred to by Sri Aurobindo), leading to the pure cellular consciousness.
   Japa: the continuous repetition of a mantra. Mother's mantra is a song of the cells, the sole material or physical process used by her for awakening the cells and stabilizing the Supramental Force in her body.
  --
   Later, on the 27th, Mother remarked: 'I was reading about this very thing yesterday in The Secret of the Veda, in the first hymn translated by Sri Aurobindo (the reference is to the colloquy between Indra and Agastya, Rig Veda I.170cf. The Secret of the Veda, Cent. Ed., X.241 ff.), and it helped me put my finger on the problem. In this hymn there is a dispute between Indra and the Rishi because the Rishi wants to progress too quickly without first passing through Indra [the god of the Mind], and Indra stops him; finally they reach an agreement. Sri Aurobindo's commentary is quite interesting: when one has the INDIVIDUAL power to go directly, but neglects the steps which are still necessary for the whole, for the universal movement, then one is stopped short. That is absolutely my experience.'
   ***

0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   In the middle of the night before last, I woke up (or rather I returned to an external consciousness) with the feeling of having a much larger (by larger I mean more voluminous) and much more powerful being in my body than I usually have. it was as if it could scarcely be held inside me but was spilling over; and SO COMPACTLY POWERFUL that it was almost uncomfortable. The feeling of: what to do with all this?
   It lasted the remainder of the night and all day long I had considerable trouble containing an overwhelming power that spontaneously created reactions utterly disproportionate to a human body and made me speak in a way that. When some thing was not going well: wham! Such an instantaneous and strong reply that it looked like anger. And I found it difficult to control the movementit had happened already in the morning and it very nearly happened again in the afternoon. That last attack has weakened me terribly! I told myself, I dont have the strength to contain this Power; its difficult to remain calm and controlled. That was my first thought, so I insisted upon calm.
   Then yesterday afternoon, when I went upstairs to walk,1 a couple of things occurrednot personal, but of a general natureconcerning, for instance, certain old-fashioned conventions having to do with women and their particular nature (not psychological, physical)old ideas like that which had always seemed utterly stupid to me suddenly provoked a kind of reprobation completely out of proportion to the fact itself. Then one or two other things2 happened in regard to certain people, certain circumstances (no thing to do with me personally: it came from here and there). Then suddenly, I saw a Force coming (coming, well, manifesting) which was the same as that thing I had felt wi thin me but even bigger; it began whirling upon the earth and wi thin circumstances oh, like a cyclone of compact power moving forward with the intention of changing all this! It had to change. At all costs, it must change!
   I was above, as usual (Mother points above her head, indicating the higher consciousness), and I looked at that (Mother bends over, as if looking down at the earth), and said to myself, Hmm, this is getting dangerous. If it continues like this, it will result in in a war or a revolution or some catastrophea tidal wave or an earthquake. So I tried to counteract it by applying the highest consciousness to it, that of a perfect serenity. And I saw especially that this consciousness has been missioned to transform the earth through the Supermind and by the supramental Force, avoiding all catastrophes as far as possible: the Work is to be done as luminously and harmoniously as the earth would allow, even by going at a slower pace if need be. That was the idea. And I tried to counteract that whirlwind power with this consciousness.
   (long silence)
   I must say that after this, when I read The Secret of the Veda as I do each evening. In fact, I am in very close contact with the entire Vedic world since Ive been reading that book: I see beings, hear phrases. It comes up in a sort of subliminal consciousness, a lot of things are from the ancient Vedic tradition. (By the way, I have even come to see that the pink marble bathtub I told you about last time, which Nature had offered me, belongs to the Vedic world, to a civilization of that epoch.3) There werethere are alwaysSanskrit words coming up, sentences, bits of dialogue. this is of interest, because I realized that what I had seen the other day (I told you about it) and then what I saw yesterday that whole domainwas connected to what the Vedas call the dasyus the panis and the dasyus4the enemies of the Light. And this Force that came was very clearly a power like Indras5 (though some thing far, far greater), and at war with darkness everywhere, like this (Mother sketches in space a whirling force touching points here and there throughout the world), this Force attacked all darkness: ideas, people, movements, events, whatever made stains, patches of shadow. And it kept on going, a formidable power, so great that my hands were like this (Mother clenches her fists). Later when I read (I happened to be reading just the chapter concerning the fight against the dasyus), this proximity to my own experience became interesting, for it was not at all intellectual or mental there was no idea, no thought involved.
   The remainder of the evening passed as usual. I went to bed, and at exactly a quarter to twelve I got up with the feeling that this presence in me had increased even further and really become rather formidable. I had to instill a great deal of peace and confidence into my body, which felt as though it wasnt so easy to bear. So I concentrated, I told my body to be calm and to let itself go completely.
   At midnight I was lying in bed. (And I remained there from midnight until I oclock fully awake. I dont know if my eyes were open or closed, but I was wide awake, NOT IN TRANCEI could hear all the noises, the clocks, and so forth.) Then, lying flat, my entire body (but a slightly enlarged body, exceeding the purely physical form) became ONE vibration, extremely rapid and intense but immobile. I dont know how to explain this, because it did not move in space but was a vibration (that is, it wasnt motionless); yet it was motionless in space. And the exact form of my body was absolutely the most brilliant white Light of the supreme Consciousness, the consciousness OF the Supreme. It was IN the body and it was as though in EACH cell there was a vibration, and it was all part of a single BLOCK of vibration. It extended this much beyond the body (gesture indicating about six centimeters). I was absolutely immobile in my bed. Then, WITHOUT MOVING, without shifting, it began consciously to rise upwithout moving, you understand: I remained like this (Mother holds her two joined and motionless hands at the level of her forehead, as if her entire body were mounting in prayer)consciously like an ascension of this consciousness6 towards the supreme Consciousness.
   The body was stretched out flat.
  --
   I have had this experience before in exteriorization and trance, but this time it was THE BODY, the consciousness of the body.
   It remained like that for a certain time (I knew it was a quarter of an hour because the clock chimed), but it was completely outside time. It was an eternity.
   Then, with the same precision, the same calm, the same deliberate, clear and concentrated consciousness (absolutely NO thiNG MENTAL), I began to come back down. And as I was descending, I realized that all the difficulty I had been fighting the other day and which had created this illness was absolutely ended, ANNULLEDmastered. Actually, it was not even mastery but the non-existence of any thing to be mastered: Simply THE vibration from top to bottom; yet there was neither high nor low nor any direction.
   And it went on like that. After this, Slowly, Still WITHOUT MOVING, every thing went back into each of the different centers of the being. (Ah, let me say parenthetically that it wasnt AT ALL the ascent of a force like the ascent of the Kundalini! It had absolutely no thing to do with the Kundalini movement and the centers, it wasnt that at all.) But while re-descending, it was as though WITHOUT LEAVING thiS STATE, without leaving this state which remained conscious ALL the time, this supreme Consciousness began to reactivate the different centers: first here (Mother points to the center above the head and then touches the crown of the head, the forehead, throat, chest, etc.) then there, there, there. At each there was a pause while this new realization organized every thing. It organized and made the necessary decisions, sometimes down to the most minute details: what had to be done in this case or said in that case; and all of that TOGETHER, at once, not one by one but seen entirely as a whole. It kept on descending I noted many things, it was extremely interestingdown and down, farther and farther, right to the depths. Every thing went on at the same time,7 simultaneously, and at the same time this supreme Consciousness was organizing every thing separately.8
   this descending reorganization ended exactly when the clock struck one. At that moment I knew that I had to go into trance for the work to be perfected, but until then I was wide awake.
   So I slipped into trance.
   I came out of this trance two hours later, at 3 a.m. And during these two hours I saw with a new consciousness, a new vision, and above all a NEW POWERI had a vision of the entire Work: all the people, all the things, all the systems, all of it. And it was it was different in appearance ( this is only because appearances depend upon the needs of the moment), but mainly it differed IN POWERA considerable difference. Considerable. The power itself was no longer the same.9
   A truly ESSENTIAL change in the body has occurred.
   I see that the body will have tohow can I express it? It will have to accustom itself to this new Power. But essentially the change has been accomplished.
   Its not it is far, very far from being the final change, theres a lot more to be done. But we may say that its the conscious and total presence of the supramental Force in the body.
  --
   When I got up today, I was going over all this to myself, and my first instinct was not to speak of it, to observe and see what would happen; but then I received a distinct and precise Command to tell it to you this morning. The experience had to be noted down just as it occurred, recorded in its exact form.
   In the body now, there is a very clear not only a certitude, but a feeling that a certain omnipotence is not far away, and that very soon when it sees (it sees it! There is only one It in this whole affair, which is neither he nor she nor), when it sees that some thing must be, it automatically will be.
   There is still a long, long way to go. But the first step on the way has been taken.
  --
   Its not at all the same as in the West, in Europe or America, not at all. Basically, the people in those countries are made of the same stuff as we are. But here thats not the case, because for centuries it never changeda Brahmin, for example, always remained a Brahmin, a Kshatria was always a Kshatria and all his servants were Kshatrias. It stayed in the family, in the sense that in each caste the servantsoften poor relativesbe longed to that same caste. From a social standpoint this might not have been too pleasant, but as far as atmosphere was concerned, it was very good. this was changed, however, first by the Muslim invasion, and then especially by the British.
   The British, you see, were served only by pariahs (in fact, its we Europeans who named them that!). But they were not actually pariahs by birth, they became pariahs out of HABIT.
   I have studied the problem very closely, because when you come from Europe you bring all your European ideas with you and you dont know or understand a thing about the way it really is. I immediately came into contact with Brahmin servants and pariah servants, but I didnt know that some were Brahmins and others pariahs, nobody had told me any thing; it depended upon the people I was with and the places I went. But the contact, the atmosphere (gesture of fingering the air). You know, I didnt even need to touch them physically! There was such a difference that I asked Sri Aurobindo, But what is it? So he explained the whole thing to me.
   You see, originally these pariahs were people who took their delight (their pleasure) in filth and falsehood, in crime, in violence and robberyit was a joy for them. They had castes among themselves; there is still a caste of brigands nearby I once went to their village to have a lookpeople who always keep a dagger on them, they love to play with daggers. They stea l not so much out of need as out of pleasure. And dirty-they abhor cleanliness! And they will lie even if they have to contradict themselves fifteen minutes later, for the sheer delight of lying.
  --
   I had a woman here with me who was born among these people. She had been adopted by Thomas (the French musician who composed the comic-opera, Mignon). They had come to India and found this little girl who at the time was very young; she was only thirteen, quite pretty and nice. So they took her back to France with them as a nanny and treated her as one of their own children. She was cared for, educated, given every thing, treated absolutely like one of the family; she remained there for twenty years. Moreover, she was gifted with clairvoyance and could tell fortunes by reading palms, which she did remarkably well. She even worked for a while in a caf, the Moulin-Rouge or a similar place, as a Hindu Fortune Teller! What a maharani she was, with her magnificent jewelsand beautiful, as well. In short, she had completely left all her old habits behind.
   Then she returned to India and I took her in with me. I continued to treat her almost as a friend and I helped her to develop her gifts. Mon petit,10 how dirty she started to get, lying, stealing, and absolutely needlesslyshe had money, she was well treated, she had every thing she needed, she ate what we didthere was absolutely no reason! When I finally asked her, But why, why!? (she was no longer young at this point), she replied, When I came back here, it took hold of me again; its stronger than I am. That was a revelation for me! Those old habits had been impervious to education.
   We think these people are the way they are because the environment is bad, the education is poor, the conditions are difficultits not true! In the universal economy of things they REPRESENT some thing, a certain type of force and vibration. It will have to be either dissolved or transformed. Transformed? But perhaps that is. It may disappear along with the hostile forces. Perhaps once every thing has been transformed it will disappear I dont know when.
   In any case, I really tried my best, with all the power I had, all the knowledge I had, because I liked this girl a lot, it wasnt at all a question of charity, I found her very interesting. But I watchedwith a kind of horror, reallyas this past repossessed her more and more, more and more each day, until we were finally obliged to dismiss her, to tell her, Go. Yes, I understand, she replied, I cant stay here.
   She lived in France from the age of thirteen, with all that those people did for her! (It was Ambroise Thomas, I remember now. They were so kind to her.) And naturally she had picked up very fine manners the outer appearances were all there.
   All this is just to tell you that some contacts are not very favorable. And I understand full well: I could never tolerate people like that coming into my room sometimes it would take me hours and hours to put things right!
   We have to be careful.
  --
   But now the situation is bad. There are some thing like thirty cases of measles, four or five of smallpox and some chickenpox as well. You must be careful. I need you in good health, otherwise well have to stop every thing!
   There are places where it happens like that: suddenly every thing stopsno more school, no more mail, no more trains. I remember a poor little village in Japan where they had a flu epidemic, the first of its kind. They didnt know what it was and the whole village fell ill. It was winter, the village was snowed in and there was no more communication with the outside (the mail came only once every fifteen days). The postman arrived and everyone was dead, buried beneath the snow.
  --
   Satprem later asked Mother what she meant by these ' things,' and Mother replied: 'For example, there was a certain man's attitude with respect to life and to the Divine, and what he thought of himself, and so forth. You see, what came was a whole range of characters and one particular action of one man, and then some thing else came up.... How to explain? ... These are POINTS OF WORK which come to me, things that present themselves in the atmosphere for me to see things I see and which have to be acted upon.'
   A few days later, Mother rectified: 'I have looked at the experience again and realized that it's not Vedic but pre-Vedic. The experience put me into contact with a civilization prior to the Vedas the Rishis and the Vedas are a kind of transition between that vanished civilization and the Indian civilization which grew out of the Vedic Age. It was yesterday [January 26] that I perceived this, and it was quite interesting.'
   In the Vedas, the panis and dasyus represent beings or forces hidden in subterranean caves who have stolen the 'Riches' or the 'Lights', symbolized by herds of cows. With the help of the gods, the Aryan warrior must recover these lost riches, the 'sun in the darkness,' by igniting the flame of sacrifice. It is the path of subterranean descent.
  --
   Later, Mother added: 'All the experiences took place one after the other, but the new experience did not cancel the preceding one. The Consciousness this supreme Unity that I hadremained all the time, to the very end, even while the other centers were awakening. And each center that awakened was a kind of addition, taking away no thing from what had come before. So at the end it was all simultaneous: a kind of global consciousness total and simultaneousof every thing.... You see, while rising up (one is obliged to say "rising" and "descending" for otherwise one would never be understood), while "rising up" to reach this supreme Consciousness, all the rest was annulled, there was only That. When the supreme Consciousness was realized, it remained ALL the time, continuously, to the very end, it did not move; but meanwhile, the other centers began to awaken one after another. And each awakening center assumed its place but canceled no thing either of what had come before or of what was about to come, so that when I reached the end, all of it together was a simultaneous whole the Supreme Consciousness.' When Satprem asked if this Supreme Consciousness was the 'New Consciousness,' Mother replied, 'Not "new!" One can't say "new"Supreme Consciousness.'
   this entire experience and Mother's insistence that it all happened 'without moving,' unlike the experience of the ascent of the Kundalini, suggests that it is the supramental consciousness concealed in the depths of the cells, that somehow emerges and traverses all the layers until the junction is made with the most material body-consciousness.
   Later, Mother added: 'The Power that was acting was no longer the power that had been acting previously.'

0 1961-01-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   They are only too eager to believe that God can get angry with them! I try to dispel this notion as much as I can, because its not trueit isnt true.
   (long silence)
   this time, some thing has really been achieved.
   Since the last experience [January 24] I see it daily. The following day, probably for reasons connected with the bodys development and adaptation, I was rather seriously illwhat is usually called painfully ill: the body was suffering a lot, or WOULD HAVE suffered a lot had it been in its former normal consciousness. Thats where I saw the differencea fantastic difference!
  --
   There is now a kind of VERY PRECISE knowledge of the whole inner mechanism for all thingsand what has to be done materially. this is developing, as a flower blossoms: you see one petal open and then another and then another; it is proceeding like that, slowly, taking its time. Its the same process for the Power.
   To illustrate this, an interesting thing came upyesterday, I think. (All these experiences come to show me the difference, as if to give proof of the change.) Someone had had a dream about me whispered to him by the adverse forces for specific reasons (I wont go into the details). He was much affected by it, so he wrote down the dream and gave it to me. I was carrying his letter along with all the others, as I usually do, but suddenly I knew I had to read it right away: I read it. Then I saw the whole thing with such clarity, precision, accuracy: how it had come about, how the dream had been produced, its effect the whole functioning of all the forces. As I read along and it went on unfolding, I did what was necessary for him (he was present at the time) in order to undo what the adverse forces had done. Then at the end, when I had finished, said every thing, explained what it was all about and what had to be done, some thing SO CATEGORICAL came into me (I cannot verbalize this kind of experience, it is what I call the difference in power: some thing categorical). I took the letter, uttered a few words (which I wont repeat) and said, You see, its like this: so much for that, and I ripped the letter a first time. Then, thats for that, I tore it a second time and so on. I ripped it up five times and the fifth time I saw that their power was destroyed.
   I have done these things beforeits a knowledge I already hadand it always had its effect when I did them; its not that I am passing from powerlessness to power, not at all. But its this kind of yes, some thing definite, absolutea kind of absolute in vision, in knowledge, in action and ABOVE ALL in powera kind of absolute that doesnt need to conquer obstacles and resistances, but ANNULS the resistance automatically. Then I saw that some thing had truly changed.
   (After a digression, Mother gives another example of the change:)
  --
   Well, yesterday I saw R. He was asking me questions about his work and particularly about the knowledge of languages (hes a scholar, you know, and very familiar with the old traditions). this put me in contact with that whole world and I began speaking to him a little about what I had already said to you concerning my experience with the Vedas. And all at once, in the same [absolute] way as I told you, when I entered into contact with that world a whole domain seemed to open up, a whole field of knowledge from the standpoint of languages, of the Word, of the essential Vibration, that vibration which would be able to reproduce the supramental consciousness. It all came, so clear, so clear, luminous, indisputable but unfortunately there was no tape recorder!
   It was about the Word, the primal sound. Sri Aurobindo speaks of it in Savitri: the essence of the Word and how it will express itself, how it will bring in the possibility of a supramental expression that will take the place of languages. I began by speaking to him about the different languages, their limitations and possibilities; and I warned him against the deformations imposed on languages with the idea of making them a more flexible means of expressing some thing else. I told him how completely ridiculous it all was, and that it didnt correspond at all to the truth. Then little by little I began ascending to the Origin. So yesterday again, I had this same experience: a whole world of knowledge, of consciousness and of CERTAINTYprecluding the least possibility of contradiction, discussion, or opposition; the possibility DOES NOT EXIST, it doesnt exist. And the mind was absolutely silent and immobile, listening with obvious pleasure because these things had never before come into my consciousness; I had never been concerned with them in that way. It was completely newnot new in principle but completely new in action.
   The experiences are multiplying.
  --
   Yes. While speaking, you see, I went back to the origin of sound (Sri Aurobindo describes it very clearly in Savitri: the origin of sound, the moment when what we called the Word becomes a sound). So I had a kind of perception of the essential sound before it becomes a material sound. And I said, When this essential sound becomes a material sound, it will give birth to the new expression which will express the supramental world. I had the experience itself at that moment, it came directly. I spoke in English and Sri Aurobindo was concretely, almost palpably, present.
   Now it has gone away.
  --
   Oh, another little example. You know those photos I distributed on the 21st for the Saraswati Puja) Amrita told me he was going to send them to X,1 I but I told him, No, dont bother. (The 21st was a terrible day for me. All the dasyus of the world were in league against me, trying to stop me I understood this afterwards, when I saw those things.2 So thats what it is! I said to myself, Thats what has been going on!) Then after the night of the 24th, I went down for balcony-darshan3 with such a foursquare certaintyyou know, cubic: such a cubic certainty and I said to Amrita, You can send him those photos today, without an explanation, without a word, with no thing but a feeling of certainty, a kind of definite and absolute THATS HOW IT IS.
   And that is a change, truly a change.

0 1961-01-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   53The quarrels of religious sects are like the disputing of pots, which shall be alone allowed to hold the immortalizing nectar. Let them dispute, but the thing for us is to get at the nectar in whatever pot and attain immortality.
   What is this nectar of immortality?
   this consciousness of immortality is OUR becoming conscious of the realms where immortality exists; but to bring immortality into the physical consciousness requires not only a transformation of physical consciousness but a transformation of physical substance as well. So.
   ***
  --
   I promised Nolini I would show him this.
   Yes, Mother, this is a problem. Often when you tell me things of such importance I feel I benefit from them quite egoisticallycould they be shown to Pavitra now and then? Do you want them to be kept absolutely confidential, or may I show them to Pavitra occasionally?
   It depends. You can tell Sujata whatever you like.
  --
   But otherwise. Some of the things you note down I just put away. But some I show to Nolini (of them all, Nolini is the one who can best understand). I give him certain things to read, but otherwise, no. It is completely different between us, as I told you completely different. If you benefit from it, so much the better! If it helps you in your inner development, good, I have no objectionon the contrary. Its quite natural, the natural consequence of our meetings.
   But if while speaking with Sujata you feel that some thing might help her, I have no objection to your telling hersimply say that its between the two of you.
  --
   You shouldnt have to suffer too much from this.
   I feel all kinds of.
   Yes, yes, of course, its inevitable. But you must call in tranquillity, thats the only thing. It keeps coming and coming from all sides; but when you feel things going badly, when youre uneasy or thoroughly upset, you must remember to call in tranquillity.
   But its about you, directed against you, all sorts of suggestions that make me.

0 1961-01-31, #Agenda Vol 02, #The Mother, #Integral Yoga
   At the moment of my coming out of the trance, I had a very concrete, positive perception (not a mental understanding, it didnt come from the beings intellectual part, the part that understands and explains every thing and Is symbolized, I think, by Indra; it wasnt in any way conveyed through that higher intelligence, it wasnt mental). A kind of perception (not really a sensation, it was more than a sensation) of the almost total unimportance of the external, material expression of the bodys condition: the consciousness OF THE BODY was absolutely indifferent to external, physical signs, whether they were like this or like that (the BODYS consciousness was what had experienced the identity). And this body-consciousness had the perception of the EXTREME RELATIVITY of the most material expression.
   I am translating it to make myself understoodit wasnt like that at the time of the experience. Suppose, for example, that there was a disorder here or there in the body, not actually an illness (because illness implies some important inner factor such as an attack or the necessity for some transformation, many different things), but the outer expression of a disorder, such as swollen legs or a malfunctioning liver not an illness, a disorder, a functional disorder. Well, it was all utterly unimportant: IT IN NO WAY CHANGES THE BODYS TRUE CONSCIOUSNESS. Although we are in the habit of thinking that the body is very disturbed when its ill, when some thing is going wrong, its not so. It isnt disturbed in the way we understand it.
   Then what is disturbed if not the body?
   Oh, its the physical mind, this stupid mind! It makes all the trouble, always.
   It isnt the body at all?
  --
   Suffering also comes through the physical mind, because if this entity is calmed down, we no longer sufferexactly what happened to me!
   The physical mind, you see, makes use of the nervous substance; if we withdraw it from the nervous substance, we no longer feel any thing, for thats what gives us the perception of sensation. We know some thing is wrong, but we no longer suffer from it.
   this was a very important experience. Afterwards (especially yesterday afternoon and this morning), I gradually began to realize that this kind of indifferent detachment is the ESSENTIAL condition for the establishment of true Harmony in the most material Matter the most external, physical Matter (Mother pinches the skin of her hand).
   this experience has been like a stagean indispensable stage for establishing this complete detachment; an indispensable stage so that the harmony of the body-consciousness (which came with the bodys experience of the Divine) might have its effect upon the most external, superficial part of the body.
   (silence)
   this is the logical consequence of the research I have been doing for a long time now on the cause of illnesses and how to overcome them.
   this ought to be noted down, because its important. It has seemed all the more important to me these last two days. Beginning yesterday evening, there was a whole series of experiences, and this morning I came to a certain conclusion, whose starting point, I realized, was that experience I had upon coming out of trance.
   The rest will come later.
   It was the very moment I was coming out of the trance, at 3 a.m.I came out of it with that1; it was the first contact. I had forgotten to mention this to you because it took on importance only very recently.
   ***
  --
   X has replied. He said some thing like this, which Amrita translated: I have received the photos. It is a I dont know whether he said illumination or flame, ascending towards the Truth, leading towards the Truth. Thats the impression it gave him: that it was leading somewhere.
   Thats goodhe received it as I sent it.
  --
   Ah, yes! (How to explain?) On the 21st, these photos could still have created a kind of difficulty in Xs consciousness (a semiconscious difficulty) because of all the obstacles, all the contradictions, all that was coming to put up a figh the is very sensitive to these things and I didnt want to put him in contact with that realm. Later, though they had been given a good thump on the head (Mother abruptly bangs down both hands) and were keeping still. Then I said, All right, now you can send them.
   I always avoid putting him in contact with the realm of conflicts and contradictions because he is extremely sensitive and it causes him difficulties. Thats why I said, No, dont bother. Afterwards, it was fine!
  --
   A few days ago I had an experience related to this. For some time I had been unable to work because I was unwell and my eyes were very tired. And two or three days ago, when I resumed the translation, I suddenly realized that I was seeing it quite differently! Some thing had happened during those days (how to put it?) the position of the translation work in relation to the text was different. My last sentence was all I had with me, because I file my papers as I go along, so I went back to it along with the corresponding English sentence. Oh, look! I said, Thats how it goes! And I made all the corrections quite spontaneously. The position really seemed different.
   Its not yet perfect, its still being worked on, but when I read it over, I saw that I had truly gone beyond the stage where one tries to find a correspondence with what one reads, an appropriate expression sufficiently close to the original text (thats the state I was in before). Now its not like that anymore! The translation seems to come spontaneously: that is English, this is French sometimes very different, sometimes very close. It was rather interesting, for you know that Sri Aurobindo was strongly drawn to the structure of the French language (he used to say that it created a far better, far clearer and far more forceful English than the Saxon structure), and often, while writing in English, he quite spontaneously used the French syntax. When its like that, the translation adapts naturallyyou get the impression that it was almost written in French. But when the structure is Saxon, what used to happen is that a French equivalent would come to me; but now its almost as if some thing were directing: That is English, this is French.
   It was there, it was clear; but its not yet permanent. Some thing is beginning. I hope its going to become established before too long and that there will be no more translating difficulties.
   Meanwhile, I am interested in seeing how it functions in your mind. I think that after some timeperhaps not too long from nowwe will be able to do this work together in an interesting way.
   The trouble is the time shortage. There isnt enough time!3
   Oh, yes, this is very, very annoying, my child! You dont need to tell me! I have never in my life had enough time. Whatever I do, whether I am speaking to someone, organizing some thing, doing a particular work, the time is always too short, and I have the feeling, Oh, if I could only do that quietly! Any thing, no matter what, becomes interesting if it can be done calmly, with the right attitude and the right concentration. Yet we are perpetually hurried by the next thing coming along.
   But this is a shortcoming. And I know it, I know it I will find the solution. And when I have found it, it will be.
   But time isnt elastic! If the days had three more hours in them it would be perfect!
   Ye es but its because we are still too bound up in the outermost form of things. You cant imagine the difference this makes! One does the SAME thing in exactly the same way, the motion is identical, but in one case it takes time, while in the other case it doesnt.
   I have experienced this very concretely. In the mornings, for instance, I have a very short time, very limited and very fixed, to get to the balcony for darshan, and there are a number of completely material things I must do beforehand. Its quite natural to feel that time must always be the same but its not true. Its not trueeven I am astonished!
   With my japa the contrast is the same, its absolutely astounding: I feel I am saying the words in the same way, with the same sound, exactly the same rhythm, but in some cases, with a particular inner attitude, the time by the clock is different! Yet nevertheless, bound up as we are in our physical Matter, we imagine it has taken exactly the same amount of time! Thats what is so strange, this extraordinary relativity vis--vis the clock.
   this must be what they tried to express by Joshua making the sun stand still.
   There is some thing there to be found. Some thing extraordinary. How wonderful it will be when we find it!

0 1961-01-Undated, #Agenda Vol 02, #The Mother, #Integral Yoga
   A moment comesit comes in flashes and doesnt easily remainwhen its the All who thinks, the All who knows, the All who feels, the All who lives. Theres not evennot even the feeling that you have reached this state.
   Then it is good.
   But up to this point there is still a small corner [of the I] somewheregenerally the observer, the witness who is watching.
   (silence)
   I dont know if its worth keeping this. Or rather lets keep it for later. Its a little too much. We have to go by stages.
   Its not correct to say that you know you have no more ego. The only correct thing would be to affirm that you are ON THE WAY to having no more ego.1
   this fragment possibly dates from 1958.
   ***

0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Here, I have brought you two flowers. They have two different yet very typically Indian fragrances: this one is Straightforwardness,1 and this is Simplicity.2 I have always found that this one (Mother holds out the Simplicity) has a cleansing fragrance: when you brea the it, ah, every thing becomes cleanits wonderful! (Mother breathes in the flowers fragrance.) Once I cured myself of the onset of a cold with it this can be done when you catch it at the very beginning. It fills you completely, the nose, the throat. And this [Straightforwardness] is right at the other end of the spectrum. I find it very, very powerfulstrange, isnt it?
   Its not at all sweet-smelling.
  --
   What about this flower, this long corn-like stalk?
   Yes, this flower is Shiva, doing his tapasya.
   And interestingly enough, its smell is fantastically attractive to snakes; it makes them come from far away to nest in the shrubs. And as you know, the serpent is the power of evolution, it is Shivas own creature; he always puts them on his head and around his neck because they symbolize the power of evolution and transformation. And snakes like this flower; it often grows near rivers, and wherever there is a cluster of the plants you are sure to discover snake nests.
   I find this very interesting, for WE didnt decide it should be like this: these are conscious vibrations in Nature. The fragrance, the color, the shape, are simply the spontaneous expressions of a true movement.
   What does the serpent represent physically? What does it embody in the material world?
  --
   The Christians say its the spirit of evil, but this is due to a lack of understanding.
   Theon always told me that the true interpretation of the Biblical story of the serpent in the Garden of Eden is that humanity wanted to pass from a state of animal-like divinity to the state of conscious divinity by means of mental development, symbolized by eating the fruit of the Tree of Knowledge. And this serpent, which Theon always said was iridescent, reflecting all the colors of the prism, was not at all the spirit of evil, but the power of evolution the force, the power of evolution. And it was natural that this power of evolution would make them taste the fruit of knowledge.
   Now, according to Theon, Jehovah was the chief of the Asuras,6 the supreme Asura, the egoistic God who wanted to dominate every thing and keep every thing under his control. And of course this act made him furious, for it enabled mankind to become gods through the power of an evolution of consciousness. And thats why he banished them from Paradise.
   Although told in a childish manner, theres a great deal of truth in this story, a great deal.
   (silence)
   One could almost say that of all animals, the serpent is the most sensitive to hypnotic or magnetic power. If you have it (magnetic power comes from the most material vital), you can easily gain a mastery over snakes; all the people who like snakes have it and use it to make snakes obey them. Thats how I got out of my encounter with the cobra at Tlemcen7do you know the story? Theon had told me about this power and I was aware of it in myself, so I was able to make the cobra obey and he left. Afterwards (Ive told this story, too), I was visited by the King of Serpents I mean the spirit of the species. He came to me in Tlemcen after this and another incident when I helped a cat overpower a little asp (there are asps over there like Cleopatras, very dangerous)a big russet angora cat. At first it started to play with the asp, but then naturally grew furious. The asp struck at the cat, but the cat leapt aside with such swiftness that the asp missed it (I watched this going on for more than ten minutes, it was extraordinary). Just as the snake darted by, the cat would swat at it with all his claws outand the asp got scratched each time, so that little by little it ran out of energy, and at the end. I stopped the cat from eating it that part was disgusting!
   Then after these two incidents, I received a visit one night from the King of Serpents. He was wearing a superb crown on his headsymbolic, of course, but anyway, he was the spirit of the species. He had the appearance of a cobra, and he was wonderful! A formidable beast, and wonderful! He said he had come to make a pact with me: I had demonstrated my power over his species, so he wanted to come to an understanding. All right, I said, what do you propose? I not only promise that serpents wont harm you, he replied, but that they will obey you. But you must promise me some thing in return: never to kill one of them. I thought it over and said, No, I cant make this promise, because if ever one of yours attacks one of mine (a being that depends upon me), my pact with you could not stop me from protecting him. I can assure you that I have no bad feelings and no intention of killingkilling is not on my program! But I cant commit myself, because it would restrict my freedom of decision. He left without replying, so it remains status quo.
   I have had several experiences demonstrating my power over snakes (not so much as over catswith cats its extraordinary!). Long ago, I often used to take a drive and then stop somewhere for a walk. One day after my walk, as I was getting back into the car to drive away (the door was still open), a very large snake came out, right from the spot I had just left. He was furious and heading straight towards the open door, ready to strike (luckily I was alone, neither the driver nor Pavitra were there, otherwise). When the snake had come quite near, I looked at him closely and said, What do you want? Why have you come here? There was a pause. Then he fell down flat and off he went. I hadnt made a move, only asked him, What do you want? Why have you come here? You know, they have a way of suddenly falling back, going limp, and prrt! Gone!
   How many, many experiences there were during those days at Tlemcen! Surely youve heard them. Were you there when I told the story about the big toad? A huge toad, covered with warts. No? The sitting room was upstairs in Theons house (the house was built on a hillside) and it was connected by large open doors to a small terrace that sat almost on top of the hill. I played the piano in this room every day. And one day, what did I see hopping in through the open bay windows but an enormous black toadenormous! He sat down on his backside right in the entrance and puffed up his throat: poff! poff! And for the whole time I played, he stayed there going Poff! poff!, as though in a state of delight! When I finished, I turned around and he gave me one last Poff! and hopped away. It was comical!
   Theon also taught me how to turn aside lightning.
  --
   One day I will find his photo and show it to you; he is there with a big dog he called Little Boy, a dog that could exteriorizehe would dream and go out of his body! this dog had a kind of adoration for me. (I should mention that at a fixed time in the afternoons I used to meditate and go into trance. When it was finished I would go out walking with Theon, and the dog always came with us, usually coming to fetch me in my room.) One day I was lying on a divan in trance when I felt his cold muzzle nudging my hand to wake me. I opened my eyes no dog. Yet I had positively, clearly felt his cold muzzle. So I got ready, went downstairs, and who did I find fast asleep on the landing but Little Boyhe was in trance as well! He had come to wake me in his sleep. When I reached the landing he woke up, shook himself and trotted off.
   It was an interesting life.
   We used to go for walks in the nearby countryside to see the tombs (it was a Muslim country). I no longer recall their Arabic name, but there is always a guardian at Muslim tombsa sage, like the fakirs of India, a kind of priest responsible for the tomb. Pilgrims go there as well. Theon was friendly with one particular sage, and would speak with him and tell him things (at these times I would see the mischief in Theons eyes). One day, Theon took me along. (According to Islamic tradition I should have been fully covered, but I always went out in a type of kimono!) Theon addressed the sage in Arabic; I didnt understand what he said, but the sage rose, bowed to me very ceremoniously and went off into another room, returning with three cups of sweetened mint tea (not teacups, they put it in special little glassesextremely sweet tea, almost like mint syrup). The sage was watching me, I was obliged to take it.8
   The pine tree story is also from Tlemcen.
   Someone had wanted to plant pine treesScotch firs, I think and by mistake Norway spruce were sent instead. And it began to snow! It had never snowed there before, as you can imagineit was only a few kilometers from the Sahara and boiling hot: 113 in the shade and 130 in the sun in summer. Well, one night Madame Theon, asleep in her bed, was awakened by a little gnome-like beinga Norwegian gnome with a pointed cap and pointed slippers turned up at the toes! From head to foot he was covered with snow, and it began melting onto the floor of her room, so she glared at him and said:
   What are You doing here? Youre dripping wet! Youre making a mess of my floor!
   Im here to tell you that we were called to this mountain and so we have come.
   Who are you?
  --
   You see, when people are in this occult consciousness, every thing is possibleit creates an atmosphere where ALL, all is possible. What to our European common sense seems impossible is all possible.
   She was English and he. I dont know whether he was Polish or Russian (he was of Jewish origin and had to leave his country for that reason). But they were both European.
  --
   But when I recounted these experiences to Sri Aurobindo, he told me it was quite natural: when you have the power, you live in and create around yourself an atmosphere where these things are possible.
   Because it is all here, it just hasnt been brought to the surface.
  --
   But many things here will interest everyone!
   No. Besides, there are things. There are things I dont want to speak of because (and I havent said them, either) because, after all, he taught me a lot.
   (long silence)
   So, mon petit. Sri Aurobindo always said the greatest obstacle to true understanding and participation in the Work is common sense. He said thats why Nature creates madmen from time to time! They are people not strong enough to bear the dismantling of this petty stupidity called common sense.
   Its time to go now. Do you have any thing to say?
  --
   These nights, I have been having experiences which, if I didnt know what I do or hadnt had the experiences Ive had, would be very discouraging: how to get out of it? Seekers have always had the very same impression: that we are all incurable imbeciles. And always the same solution, to flee life and escape this folly. Now I see it from another angle.
   But its truly a burden.
  --
   It doesnt matter! Put your ideas down on paper. There are things you already know you want to say. Put it all on paper. I assure you it will do you good. I have seen it several times recently and I wanted to tell you: begin your book on Sri Aurobindo! Begin anywhere at all, at any point the middle, the end, the beginningit doesnt matter! Whatever you feel you have to say, write it down. Its good to keep yourself occupied like that now, during this period. And for our next meetings you can work a little on The Synthesis of Yoga and we will look at it together instead of you always making me talk! I have increased your work, there will be no end to it. If it goes on like this, there will never be an end!
   Fortunately!
   So, mon petit, dont worry. You are SURE, sure not only to advance but to reach the goal. And as for this troubled mind, keep it occupied with the book on Sri Aurobindo.
   Good-bye now, petit. Dont worry.
  --
   Pandanus tectorius (Keora or Screw Pine). Subsequently, Mother named this flower 'Spiritual Perfume.'
   Tapasya: ascetic or yogic discipline.

0 1961-02-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   If this swelling of the legs is useful for Thy work,
   let it be.

0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   this is where it begins.
   Human nature is such that when you concentrate on your body you fall ill; when you concentrate on your heart and feelings you become unhappy; when you concentrate on the mind you get bewildered.
  --
   There are two ways of getting out of this precarious condition.
   One is very arduous: it is a severe and continuous tapasya. It is the way of the strong who are predestined for it.
   The other is to find some thing worth concentrating upon that diverts your attention from your small, personal self. The most effective is a big ideal, but there are innumerable things that enter into this category. Most commonly, people choose marriage, because it is the most easily available (Mother laughs). To love somebody and to love children makes you busy and compels you to forget your own self a little. But it is rarely successful, because love is not a common thing.
   Others turn to art, others to science; some choose a social or a political life, etc., etc.
  --
   And if you are not ready for the effort and the struggle, then it is better to accept the fact that life will be dull and unsatisfactory, and submit quietly to this fact.
   Thats for the complainers.
  --
   Those who try to lead a spiritual life have always been compared to warriors (there are classic writings on this subject), and one must truly be a fighterfighter is more exact than warrior because you wage war against no one: every thing wages war against you! Every thing (Mother makes a gesture like an avalanche falling upon her) and with such savage opposition!
   Ah, well.
  --
   Since mid-November, this body has been living through every possible difficulty, one after another, one after another sometimes all togetherwith relentless violence!
   It has been good for it (not externally, but inwardly, for its state of consciousness: the body-consciousness), it has done the body some good, but. Now its like this (Mother opens her hands in a gesture of total surrender). For each blow it receives (its a bludgeoning, my child!), for each blow, it remains like this (same gesture). Yesterday, to make it happy, I wrote down some thing like this (concerning its latest difficulty): If this present difficulty is useful (its the body addressing the Lord, and the Lord. its a perpetual adoration: all the cells vibrate, vibrate with the joy of Love; yet despite that ), if this or that difficulty is useful for Your Workso be it. But if it is an effect of my stupidity (its the body speaking), if its an effect of my own stupidity, then I beseech You to cure me of this stupidity as quickly as possible.
   It doesnt ask to be cured of the illness! It doesnt ask, it is ready; All right, it says. As long as I can keep going, I will keep going. As long as I can last, I will last. But thats not what Im asking for: I am asking to be cured of my stupidity. I believe this is what enables it to yes, what gives it the necessary endurance.
   Thats enough. I said I wouldnt say any thing! You see how you are. When Im up in my room, I always tell myself, Not a word today! I dont want to start saying unpleasant things. And then.
   Unpleasant?
  --
   When we used to discuss all these things and the difficulties of the path, Sri Aurobindo told me (he was comparing his body to mine): I dont have the stuff of such endurance. I was not cut out like thatyour body is solid! (gesture)
   What trials it has gone through! And its so docile, so docile, it doesnt complain.

0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its written in black and white, but the people here read and dont understand what theyre reading, and thats a pity. They have to be told, this means that!
   T. asks, Why dont the gods help us? Why do they keep us in bondage?
  --
   For Sri Aurobindo, the important thing was always the Mother. As he explained it, the Mother has several aspects, and certain aspects are still unmanifest. So if he has represented the Mother by Kali in particular, I believe its in relation to all those gods. Because, as he wrote in The Mother, the aspects to be manifested depend upon the time, the need, the thing to be done. And he always said that unless one understands and profoundly feels the aspect of Kali, one can never really participate in the Work in the worldhe felt that a sort of timid weakness makes people recoil before this terrible aspect.
   ***
   How are things going for you? All right?
   Yes, but what about you?
  --
   Yes, it was that real! It was during the first hours of sleep, at 11:40 p.m. It was very, very vivid I awoke with a start, exclaiming to myself, Ah! Its only a dream!But it seemed so TRUE! It left a deep impression on me. I remained awake for a long time, wondering, What can this mean? You had a tiny, pinched face (you were dressed all in white), such a pinched face, very (how can I express it?) emaciated, as though you were suffering.
   (Mother remains silent for a long while, then replies.) Quite evidently, the adverse forces are not only trying to convince everyone but me too, that this is how its going to turn out.
   But I have as yet had no indications.
  --
   But I have had no indication of this, neither by night nor by day, neither awake nor in tranceno indication. The indication rather points to all that must be clarified, purified so the physical may keep what it received from that experience [of January 24, 1961].
   From an ordinary standpoint, I believe the situation is dangerous, because (laughing) the doctor refuses to tell me what the consequences might be. I asked him but he wouldnt tell me, so thats what it must mean! But I really have no indications and I hope I wont be told, Now you must go, only at the very last minute!
   The body doesnt ask (its so docile), it doesnt even ask for its sufferings to stopit adapts to them. Its mainly my contact with people that makes the thing difficult: when I am all alone upstairs, every thing goes well, quite well. But when I spend one or one and a half hours in the afternoon seeing people, afterwards I feel exhausted. That, obviously, is whats making the thing difficult. But the body doesnt complain. It doesnt complain, its ready. The other day when it went back upstairs, it felt a bitwell, at the end of its resources, as though it had pushed itself to the limit. It said to the Lord (and it said this so clearly, as though the consciousness of the cells were speaking; I noted it down): If this (I cant call it an illness there is no illness! Its a condition of general disequilibrium), if this condition is necessary for Your Work, then so be it, let it go on. But if its an effect of my stupidity (you see, its the BODY saying, If its because I dont understand or I am not adapting or not doing what I should or not taking the proper attitude), if it is an effect of my stupidity, then truly I pray that. It asks only to changeto know and to change!
   It is attached to no thing: none of its habits, none of its ways of being-no thing. It says in all sincerity, I ask only for the Light, only to change. That is its state. it has never, never said, Oh, Im tired, Ive had enough! Bah! Its not like that. It is attached to no thing for a long, long time it has ceased to have desiresit is attached to no thing at all, to no thing. There isnt a single thing for which it says, Oh, I cant do without that! Not one. It doesnt care-if some thing comes, it takes it; if it doesnt come, the body doesnt think about it. In other words, its truly good-natured. But if this isnt sufficient, then it doesnt know and it says, If there is some thing I cant do or I dont know or I am not doing It asks for no thing more than to make the necessary effort!
   (silence)
   It all began with some extremely violent attacks. So if your dream is not premonitory, then it must be the result of their formation, by which they intend to disseminate the conviction everywhere, as much as possible, that this is the end. Two years ago, when I had to retire to my room, a formidable campaign was set into operation upon all the Ashram people; and all those who were a little receptive, either in dreams or through an openness to suggestions, heard it clearly announced: On the 9th of December of this year [1958], Mother will leave. Theres no doubt about it, its sure. It was said to me as well: this will be the end, you will leave. It was repeated to everybody, everybody, a great many people heard itthey were virtually awaiting it. And this is why (you know how extremely ill I was at the time, I was really ill), this is why I didnt react, but all the same I didnt go to the lake [the lake estate where Mother was to have gone on the 9th of December], because I told myself, If any thing happens there, it will be awkward I had better not go. But still I knew it wasnt true, I knew it.
   Now this kind of attack has stopped, it is no longer like that. But there are beings who send dreams. For example, some dreams were sent to Z (who, as you know, is quite clairvoyant), in which she was told I would be broken to pieces. She was very upset and I had to intervene. Is your dream of this nature, or are you being forewarned? I dont know, I cant say. If the doctor were asked, perhaps he would say that if it continues like this, obviously (you see, one thing after another is getting disorganized), if it continues in this way, how long can the body last?
   But this body feels so strongly that it exists ONLY because the divine Power is in it. And constantly, for the least thing, it has only one remedy (it doesnt think of resting, of not doing this or that, of taking medicine), its sole remedy is to call and call the Supremeit goes on repeating its mantra. And as soon as it quietly repeats its mantra, it is perfectly content. Perfectly content.
   (silence)
   Two nights ago, I saw a formation of illness over the entire Ashram, a kind of adverse formation trying to prevent me from leaving my room, and I had to hide to get out, leave clandestinely. Oh, what a terrible atmosphere, so heavy, so grayeverybody was ill. And this formation had some actual effects because many people fell ill who normally never do. It is an adverse formation and theres no reason to concede its victory; its simply a force which doesnt want us to succeed, of courseso we need not pay attention.
   The trouble is, if I were thirty or forty years old, people wouldnt be affected. But unfortunately they think about how old I am all the time and it creates a bad atmosphere. After all, they keep saying, Mother is old and. All the usual nonsense.
   But I know differently and so does my bodyto me its all foolishness and has no importance. For instance, when Vinoba Bhave came to see me4 (the man who takes care of poor people), he looked at me and said, Oh, youll live a hundred years! And I simply said, Yes, it all seemed so natural. At that moment, there wasnt even (how to put it?) the least intimation of a doubt. Of course its a clich, but nevertheless, he said it; afterwards he told people that this was what he had felt. And it seems completely natural I know if my body can last till its a hundred (a little less than twenty years more), then we will be on the other side the difficulty will be over.
   I rather feel that your dream is another part of this present mass attack, but.
   There was one bizarre little detail: someone told me you were leaving because you had swallowed some thing I understood it to be a grain of rice and that was why you had to leave! You had swallowed some thing and that was making you leave.
   (After a long silence) this would rather indicate those who disapprove of my non-asceticism. It would seem to originate from those particular forces.
   You see, theres a curious fluctuation possibly indicating that your dream is part of the present attack which continues with such violence. The night before last, between midnight and half-past, there was a formidable attack. When I emerged from it, I felt that some thing had lifted, a victory had been won and that the bodys condition had improved. It happens like that, the horizon clears and this Certainty comes with. (The presence is always hereSri Aurobindo and I are together almost every night but the night when I saw that formation, the illness spell over the Ashram, Sri Aurobindo was quite sick in his bed, just as I saw him in 1950.) So when it lifts, all is well: once again there is harmony, there is joy, there is force and again the whole thing continues, the effort continues, consciously. Yet there is a kind of fluctuation: it will go on like that for a few moments or a few hours and then suddenly every thing becomes muddled again and I am beset by a fatigue. A fatigue which is I cant say almost unbearable, because no thing in the consciousness feels it to be unbearable but it makes me like this (Mother clenches her fist tightly in a tension to hold on).
   For example, at five- thirty in the evening, after Ive spent an hour and a half here with people, its a labor to climb the stairs; and by the time I get upstairs, I feel strained to the breaking point. Then I begin to walk (I dont stop, I dont rest), I immediately begin to walk with my japa, and wi thin half an hour, pfft! it has lifted.
  --
   Yet I havent the slightest impression that the horizon is blockedyou know, that the end is at hand, that the condition has to be changed and the Work begin again on another plane and in another way; in other words, that every thing attempted so far would have been only a preparation for for later. I still dont have that feeling. If I ever do, I will say, Very well, thats quite all right with me, but I dont have this feeling. Will I ever have it? I dont knowusually (laughing), I know these things! For instance, I know for certain when someone is going to die, even before theres the least indication. So.
   In the present case, of course, the body is always saying, I am ready for every thing I will do any thing at all; yet I still cant say that it has this. Its trying to be completely pure according to the spiritual conceptit doesnt sense its separate personality. More and more, year after year, it has been striving to feel only the divine Presence, the divine Life, the divine Force and the divine Will, all wi thin itself; and to feel that without them it is no thing, it doesnt exist. this is fully realized in its consciousness (the conscious part). In the subconscient and inconscient,5 obviously it is not realized otherwise, logically, it shouldnt be ill.
   The whole disorder evidently originates from the subconscient and inconscient; all the more so as it came with various indications (sent by the hostile forces but this can always be useful, provided you are careful) saying, Yes, every thing is going well in your higher centers, but(because the different points of attack have clearly followed the order of the centers). Four or five days ago, or maybe a week, before this latest difficulty occurred, I saw little beings coming out of the subconscient and saying, Ah! Your legs havent had any trouble for a long time! Its the turn of the lower centers! I swept it all away, of course, but.
   Taken this way, it could be an indication that all this needs a somewhat brutal preparation in order to be put in the necessary condition.
   (silence)
   The most violent attack came immediately after that experience [of January 24]. But of all the experiences in my life, this was the most wonderful for the simple reason that it was NOT EVEN preceded by an aspiration, not even an aspiration from the body it came directly as the Supreme Will, bang! (Mother bangs down her hands in an irresistible gesture) And then there was no thing, no thing but THE thing, WITHOUT ANY PERSONAL PARTICIPATION WHATSOEVER: no will, no aspiration, not even the satisfaction of itno thing. It was. I was (in my higher consciousness) filled with wonder at the ABSOLUTENESS of the experience. It came, a thing DECREED and eternallike that (same irresistible gesture).
   (silence)
   this detachment, as I told you, came afterwards (it was evidently indispensable); and as soon as it came, every thing began to get disorganized. Well, the detachment must surely have come so that. Actually, my immediate impression was: so that I wouldnt get worried and say to myself, Oh, now it wont work any more this is the end. So I wouldnt worry. All right, I said, dont bother with it.(gesture of surrender, hands opened upwards) And for the first two or three days I was absolutely detached, watching and not bothering about it. Its only with this last attack on my legs. Because the rest of it tired me and made me ill but it didnt hinder my work; but things become difficult when the legs dont function.
   We shall see, mon petit! Well see whats going to happen (Mother laughs).
   But I have no doubts about that! It just came to menot because I was consciously concerned about Your physical future: this dream simply came so unexpectedly and vividly.
   No, no I know that! I tell you, it can only be one of two things: either a good kick from the Enemy who is still trying to find a support in someones mentality, or else premonitory.
   I certainly hope not!
   Yes, the grain of rice rather makes me think otherwise that it comes from that quarter.
   We shall see, we shall see! We have only to wait. One day we are sure to know!
  --
   When I am perfectly tranquil, I immediately live in a beatific joy where questions dont arisethere are no questions! One asks for no thingone LIVES! One lives happily, and thats all. Theres no, Will it be like this? Will it be like that?how childish! There are no questions, questions dont arise. One is a beatitude manifesting, that is all.
   All the rest is unimportant.
   Basically, if we were capable of. When I am up in my room, its very easy, very easy: it comes and what is a little more difficult is getting out of that state. There I am, like this (gesture of blissful abandonment), and when I feel its time to go downstairs or I have some thing to do or someone is coming with lunch or whatever, then its a little difficult; otherwise, I am like that (same gesture). Whats difficult is my contact with the Ashram people. As soon as I go down and simply that, having to fidget on my feet, giving people flowers. And they are so unconsciously egotistical! If I dont go through the usual concentration on each one of them, they wonder, What is it? Whats wrong? Have I done some thing? And and it turns into a big drama.
   Otherwise, concentration is very good, it doesnt tire mewhen my body is not drained, when it isnt constantly aware that it exists because it hurts here, hurts there, aches here, aches there (pain is what gives it a sense of existing), when the body is able to forget itself, things go well, its no thing. Now the Force passes through me without causing fatigue, while many years ago, too much Force created tension; but its not like that now, not at allon the contrary, the body feels better when a lot of force has passed through it.
   I dont know. We shall see.
  --
   To realize what one has to realize, it is absolutely indispensable to be TOTALLY free of all ties with the ordinary, false consciousness common to material body-consciousness the consciousness of the body-substancederiving from the subconscient and the inconscient. this must not only be mastered (it has been mastered for a long time)but there must be complete independence so that it no longer has the power to provoke any reaction at all. But we arent there yet, its still not like that, and as long as it isnt, we are not on the safe side. But when all the bodys cells, even in their most subconscious reactions, will come to know what I myself know, that the Supreme alone exists, when they will know that, it will be goodnot before. As I told you just now, they still have ordinary reactions: If I have to stay on my feet, ( this isnt a thought; Im obliged to use words, but it isnt a thought), If I have to stay on my feet, Im going to get tired; if I do too much, Ill be tired, if I do this, it will have that consequence, if. this stupid, automatic little mechanism. its not yet THAT, not yet That!
   Of course, theres the constant difficulty of all the thoughts coming from outside and from the people you live with. But now the consciousness is such that these outer things are seen objectively (Mother makes a gesture of seeing vibrations coming and stopping before her eyes)automatically I see every thing that comes from the surrounding vibrations objectively: far, near, above, below, everywhere. The vibration comes WITH THE KNOWLEDGE. In other words, its not that you see what it is only after it has been received and absorbed: it comes with the knowledge, and this is a great help. this type of perception has considerably increased and become much more precise since that experience [of January 24], much more; it has made a big difference.
   But perhaps there will have to be many experiences of this nature before the work is done. It is possible.
   Some thing from that experiencean effect, a vibratory effect, so to speakhas not left. But the totality of the experience is not here the whole time, its not established. I had a reminder of it one night, but not for very long; all at once, for a brief moment, this same vibration came, and my entire body was no thing other than this Vibration.
   It didnt last longer than a quarter of an hour and it wasnt as total.
  --
   this particular period was very bad last year too.6 There was a tremendous opposition because of February 29th [first anniversary of the supramental manifestation]. But always a little before Darshans7 or days for special blessings there is a new outbreak of adverse attacksalways.
   Well, mon petit, we have done no thing but talk. Its time to go and we havent done any thing!
   There is one question I would very much like to ask you How can all this work you are doing on your body, this work of consciousness, act upon the corporeal substance outside you? How is it generally valid?
   In the same way as alwaysbecause the vibration spreads out! Thats how it works.
   For example, each time I have been able to master some thing, I mean find the true solution for an illness or a malfunctioning (the TRUE solution, not a mental one, not some ordinary knowledge, but the spiritual solution: the vibration that will UNDO the wrong working or set you on your feet again), it has always been very easy for me to cure the same thing in others, through the emission of this vibration.
   Thats how it works. Because all substance is ONE. All is onewe constantly forget that! We always have a sense of separation, and that is total, total falsehood; its because we rely on what our eyes see, on (Mother touches her hands and arms, as if to indicate a separate body, cut off from other bodies). That is truly Falsehood. As soon as your consciousness changes a little, you realize that what we see is like an image plastered over some thing. But its not true, NOT TRUE AT ALL. Even in the most material Matter, even a stoneeven in a stoneas soon as ones consciousness changes, all this separation, all this division, completely vanishes. These are (how to put it?) modes of concentration (some thing akin to yet not quite that), vibratory modes WI thiN THE SAME thiNG.8
   (The clock strikes) Oh, now I must go!
  --
   Anyway, I dont need to tell you that the best attitude to take regarding this dream is: May Your Will be done, and tranquil, tranquil.
   You can even receive the answer yourself and know where this dream comes fromsimply turn towards the supreme Truth, remain like that (immobile) and say, May Your Will be done. It has to go very high, very high, to the highest, to that which is supreme Freedom. And then, if you are absolutely silent, you will have, not a thought or a word, but a kind of feeling, and you will know.
   For me, at the moment, your dream does not correspond to a precise fact.
  --
   In any case, one thing: never forget that what we have to do, we shall do; and we shall do it together because we have to do it together, that is alllike this, like that, in this way, in that way (Mother tilts her hand from right to left as though to indicate this side of the world or the other, life or death), it has no importance. But this is the true fact.
   There, petit.
  --
   The terminology used by Mother and Sri Aurobindo is distinct from the terminology of Western psychology. this is how Sri Aurobindo defines 'inconscient' and 'subconscient': 'All upon earth is based on the Inconscient, as it is called, though it is not really inconscient at all, but rather a complete "sub"-conscience, a suppressed or involved consciousness, in which there is every thing but no thing is formulated or expressed. The subconscient lies between this Inconscient and the conscious mind, life and body.'
   Cent. Ed., XXII, p. 354
  --
   A recentand unifying (!)theory postulated by the American Nobel Laureate, Murray Gell-Mann, would reduce this somewhat startling enumeration to more reasonable proportions through the introduction of a unique sub-particle constituting all matter: the quark. Nevertheless, there would still exist several kinds of quarks (e.g., 'strange,' 'charmed,' 'colored' in red, yellow and blue) for accommodating the various qualities of matter. A proton, for example, would consist of three quarks: red, yellow and blue. However, it should be noted that quarks are basically mathematical intermediaries to facilitate the comprehension or interpretation of certain experiments thus far unexplained. Moreover, the simple question still remains, even if they do exist materially: 'What are quarks made of?'
   Nevertheless, a mathematical model resulting from a recent theory that attempts to represent our material universe strangely resembles Mother's perception, for it postulates a milieu consisting entirely of electromagnetic waves of very high frequency. According to this theory, Matter itself is the 'coagulation' of these waves at the moment they exceed a certain frequency threshold; our perception of emptiness, of fullness, of the hard or the transparent, being finally due only to the differences in vibratory frequencies'vibratory modes wi thin the same thing.'
   But what is this 'same thing'?
   In the end, the Agenda is simply Mother's long quest in search of the reality of Matter: what is Matter... truly? The 'transformation', perhaps, means simply to 'un-cover' what is actually there.

0 1961-02-14, #Agenda Vol 02, #The Mother, #Integral Yoga
   Sri Aurobindo wants to make the distinction between the progressive soul (the soul which has experiences and progresses from life to life), what can be called the lower soul, and the higher soul, that is, the eternal, immutable and divine soulessentially divine. He wrote this when he was in contact with certain Theosophical writings, before I introduced Theons vocabulary to him. For Theon, there is the divine center which is the eternal soul, and the psychic being; similarly, to avoid using the same word in both cases, Sri Aurobindo speaks in later writings of the psychic being and of the divine center or central being the essential soul.
   What if we translate it la partie suprieure de lme, [the higher part of the soul], rather than me suprieure?
  --
   Ah, if we can hold outor to put it in a better way, after we have held outthere will indeed be some interesting things to say.
   The Synthesis of Yoga, Cent. Ed., Vol. XX, p. 303.

0 1961-02-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Right in the subconscient, a subconscient oh, hopelessly weak and dull and (how to put it?) enslaved to a host of thingsenslaved to EVERY thiNG. It has been unfolding before me night after night, night after night, to show me. Last night, it was indescribable! It goes on and onit seems to have no limits! Naturally, the body feels the effects of this, poor thing! It is the bodys subconscient, but its not personalit is personal and not personal: it becomes personal only when it enters the body.
   You cant imagine the accumulation of impressions recorded and stored in the subconscient, heaped one on top of another. Outwardly, you dont even notice, the waking consciousness isnt aware of it; but they come in, they keep on coming and coming, piling up hideous!
   So well see how long this is going to last. I understand why people have never tried to change it: stir up that quagmire? No! It takes a lot (laughing), a lot of courage! Oh, its so easy to escape, so easy to say, None of that concerns me. I belong to higher spheres, it doesnt concern me.
   Anyway, its obvious that nobody has succeeded, so far not a single person and I understand! I understand. When you find yourself face to face with it, you wonder, How could any thing possibly withstand this!
   My body was strongly built, solid, full of enduranceit had a tremendous energy, yet its beginning to feel that it isnt easy.
  --
   Now, what do you have to tell me? I have no thing to say. As long as its like this, it will keep going on, thats all. Later on, we shall see.
   But is it necessary to descend to the same level as all these subconscious things? Cant they be acted upon from above?
   Act from above. My child, I have been acting from above for more than thirty years! It changes no thingor if it changes it doesnt transform.
   Then one must descend to that level?
   Yes. By acting from above, one can keep these things under control, hold them in place, prevent them from taking any unpleasant initiatives, but thats not. To transform means to transform.
   Even mastery can be achievedits quite easy to do from above. But for the transformation one must descend, and that is terrible. Otherwise, the subconscient will never be transformed, it will remain as it is.
   One can even pose as a superman! (Mother laughs) But it remains like that (gesture in the air), its not the real thing. Its not the new creation, its not the next step in terrestrial evolution.
   You might as well say, Why are you in a hurry? Wait for Nature to do it. But Nature would take a few million years and in the process squander away a host of people and things. A few million years are unimportant to hera passing breeze.
   (silence)
   Anyhow, I was sent here to do this work, so I am trying to do it, thats all. I could have. If it hadnt been for the work, I would have left with Sri Aurobindo; there you have it. I remained only for the sake of the workbecause it was there to be done and he told me to do it and I am doing it. Otherwise, when one is perfectly conscious, one is far less limited without a body: one can see a hundred people at the same time, in a hundred different places, just as Sri Aurobindo is doing right now.
   If I may ask, has Sri Aurobindo remained quite conscious of material things?
   Completely. (Mother reflects a moment) Well, completely material, noonly through me. He is conscious of material things through me, not directly. He is very conscious in the subtle physical, but thats not quite the same, not quite (Mother makes a vague gesture), there is a difference.
   To give a rather curious example, there was a kind of spell of illness over the Ashram, stemming mainly from peoples thoughts, from their way of thinking. It was quite widespread and it was horrible, gloomy, full of fear, pettiness, blind submission, oh! Everyone was in a state of expectation.1 In short, the atmosphere was such that there was an attempt to prevent me from leaving my room I had to sneak out! It was disgusting! Well, on the very night I saw the spell over the Ashram, Sri Aurobindo was lying sick in his bed, just as I had seen him in 1950. Normally, we spend almost every night together, doing this, seeing that, arranging things, talkingits a kind of second life behind this one, and it makes existence pleasant. But that night when I had to sneak out of my room (in my nightgown!), and people were trying to find me to (laughing) force me back into bed, he was lying sick in bedand this struck me hard, for it means these things still affect him in his consciousness. He was in a kind of trance and not at all well. It didnt last, but nonetheless.
   Oh, the things that can collect there,2 ugh!
   (silence)
   I hope you arent noting down all these unpleasant things Im saying, because its really not encouraging.
   It isnt encouraging, but its relevant. Its part of the battle.
  --
   The day victory is won, all this will become infinitely interesting. But why speak of it if the victory isnt won? It just makes another lengthy description of failures.
   I dont believe in failure.
  --
   Ah, its not a defeat! It is not a defeat (Mother emphasizes this very vigorously), it is not a defeat!
   A postponement?
  --
   The worlds outer evolution is moving ahead so rapidlyin terms of scientific developments that this change CANNOT be put off for millions of years. Mans inner development needs to catch up with all that, doesnt it?
   Yes, surelyoh, yes!
  --
   The other day you were telling me to start this Sri Aurobindo from any point at all.
   Yes, cant you write that way?
   I dont know. Perhaps Im biased, but I feel that this book should flow from beginning to end.
   Oh, yesterday or the day before, I had the occasion to write a sentence about Sri Aurobindo. It was in English and went some thing like this: In the worlds history, what Sri Aurobindo represents is not a teaching nor even a revelation, but a decisive ACTION direct from the Supreme.
   (silence)
   I tell you this because just now as we were speaking about the book and you were saying it would come all at once in a single flow, I saw a kind of globe, like a suna sun shedding a twinkling dust of incandescent light (the sun was moving forward and this dust came twinkling in front of it), like this (gesture). It came towards you, then made a circle around you as if to say, Here is the formation. It was magnificent! There was a creative warmth in it, a warmth like the sunsa power of Truth. And here again, I was given the same impression: that what Sri Aurobindo has come to bring is not a teaching, not even a revelation, but a FORMIDABLE action coming direct from the Supreme.
   It is some thing pouring over the world.
   Your book should convey this feelingwithout stating it. Convey the feeling, transmit ittransmit this solar light.
   (silence)
  --
   A great deal has been brought to light since that experience. It has been the starting point for such turmoil, even physically, such strong jolts that I might have wondered, Was I dreaming or was it real?. And more and more I am coming to understand that this is the INDISPENSABLE preparation in the most material world for that experience to become definitively established, to express itself outwardly, constantly this is obvious.
   If the experience remained permanently, it would be some thing very close to omnipotence. I felt at the time that there was no such thing as an impossibility: it was truly the sensation of omnipotence. It is not omnipotence, because there is always a greater Omnipotence (one knows this only in the higher realms). But in terms of the material world, it was clearly some thing very, very different from all that has ever been seen or heard or told by all extant traditionsit all seems like the babbling of a child in comparison. At that moment itself there was only the Some thing which sees, decidesand it is done.
   (silence)
  --
   It has given the physical consciousness a certain self-confidence in the sense that when I see some thing now, I am sure of it, there are no hesitations: Is this right or not? Is this true, is this.All that has vanishedwhen I see, there is certainty. That is, there has really been a great change in the material CONSCIOUSNESS; but that formidable power is not there. I tell you, had that power stayed here, had I remained constantly as I was during those hours that night, well, many things would obviously have changed.
   All this must be a preparation; there is a lot to be cleared out before the experience can be firmly established. Thats logical, it is quite natural.
   Whats natural also and annoyingis that people know no thing, understand no thing, even those who see me all the time, like the doctor. He still hasnt been able to understand and he suddenly grew worried, thinking I was on my way to the other side! All this makes a mess of the atmosphere it just doesnt help! Their faith is not sufficiently (how to put it?) enlightened for them to keep still and simply say, Well, we shall see, without questioning. They are not beyond questioning and this complicates matters.
   I have a feeling (but these are old ideas) that if I were all alone somewhere and didnt have to look after these people and things, it would be easier. But that would not be the TRUE thing. For when I had the experience [of January 24], all that is normally under my care was present: the whole earth seemed to be present at the experience. There is no individuality (Mother indicates her body). I have difficulty finding an individuality now, even in my own body. What I do find in this body are the subconscious vibrations (conscious as well as subconscious) of a WORLD, a whole world of things. So it can be done ONLY on a large scale, otherwise its the same old story but then its not the power HERE [in matter]one simply quits this world. Oh, these people cant imagine what it is! They have made such a fuss over their departure. They have wanted us to believe it was some thing quite extraordinary. But its infantile, its childs play, its no thing at all to quit this world! One simply goes poff!, like diving into watera little kick and one resurfaces, and thats all there is to it, its done (Mother laughs).
   And the same goes for their stories about attachments and desiresmy god! Theres no thing to it! Imagine, with any thing concerning my body, through all this horror of the subconscient, NOT ONCE have I had to bear the consequence of a desire; I have always had to bear the consequences of the battle against lifes unconscious and malicious resistances, but not once has some thing come up like that (gesture of some thing resurging from below) to tell me, You see! You had a desire, now heres the result of it! Not oncevery, very sincerely.
   Thats really not the difficulty the difficulty is that the world is not ready! The very substance one is made of (Mother touches her body) shares in the worlds lack of preparationnaturally! Its the same thing, the very same thing. Perhaps there is a tiny bit more light in this body, but so little that its not worth mentioning-its all the same thing. Oh, a sordid slavery!
   (silence)
  --
   And part of The Secret of the Veda, as well as two other things because they contain many of Sri Aurobindos letters: I re-read Zs book on Sri Aurobindo, since there are many letters in it, and.
   Yes, only unfortunately he has tampered with it.
  --
   But Z is not honest. He hasnt been honest at all. We were forced to intervene once or twice because his deletions distorted the meaning. We finally told him (for the book published here), We wont publish it unless you restore these things.
   (silence)
  --
   Oh, in that, too, there are a lot of. I myself wasnt present, so I dont know what Sri Aurobindo said, but I have a kind of feeling. Just recently they wanted to publish some thing similar in Mother India6Conversations with me noted by A. Luckily it was sent to me first: I Cut EVERY thiNG! Such platitudes, my child! Oh, it was disgusting. I said, this is impossible. I have NEVER spoken like that, never! It was flat, flat, flat, with a superficial, word-for-word understanding! Oh, horrible, horrible. Whatever passes through people is terribly, terribly loweredpopularized, made commonplace.
   Anyhow. Only Sri Aurobindo can speak of Sri Aurobindo. And as for their notes, its still Sri Aurobindo A la Z, or Sri Aurobindo A la A, and all the more so since Sri Aurobindo wrote in very different ways depending upon the person he was writing to (gesture indicating different levels).
  --
   Sri Aurobindo et la Transformation du Monde [Sri Aurobindo and the Transformation of the World], a book that Editions du Seuil had asked Satprem to write and subsequently refused on the pretext that it did not conform to the 'spirit of the collection.' this book would never see the light of day. Satprem would later write another book entitled Sri Aurobindo or the Adventure of Consciousness.
   A long-time disciple (Suzanne Karpeles) and a member of the cole Franaise d'Extrme Orient.

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   this one is the Constant Remembrance of the Divine.1 this is Life Energy2 and Purified Life Energy.3 Then Faithfulness4: the peace of FaithfulnessFaithfulness to the Divine, of course, thats understood! this is Divine Solicitude5; this is the Aspiration for Transformation,6 and the response: see how beautiful it islike velvet! its the Promise of Realization.7 Here is Light Without Obscurity,8 and finally Realization9the first flower from the tree at Nanteuil.10
   There you are.
   You can easily make a speech using flowers and I have noticed that this can effectively replace the old Vedic images, for instance, which no longer hold meaning for us, or the ambiguous phraseology of the ancient initiations. Flower language is much better because it contains the Force and is extremely plasticsince its not formulated in words, each one is free to arrange and receive it according to his own capacity. You can make long speeches using flowers!
   I have no thing more to say now, except that the same situation prevails.
   The Darshan went rather well, much better than I was expecting; but the following two days it was difficult here [in the body]. Then one night (I dont remember which), I I cant say grumbled, but (it wasnt my body grumbling, it is very docile and doesnt protest), but I sometimes find that well, I found it a little exaggerated that day. All the same, I said, this may be demanding a bit too much of it! And then (Mother laughs) the whole night through, each time I awoke and looked (not with my physical eyes), I saw serpents! They were drawn up straight in a circlemagnificent cobras with white bellies, pearl gray backs and flecks of gold on their hoods! They surrounded me, watching, exactly as though they were saying, All the necessary energy is there! You neednt worry! So I concluded that this whole affair11 must have its utilityit cant be simply the bodys lack of plasticity and incapacity to receive. It must have a usefulness but what? I havent understood. Perhaps I will get the explanation later, once its over.
   And the next afternoon, I closed my eyes while I was ba thing and what did I see but an enormous, magnificent cobra! It gazed at me, almost smiling, and stuck out its tongue! Good, I said, then every thing is all right! (laughing) I have only to hold on.
  --
   Theres an American living in Madras, a rather important man, it seems, and an intimate friend of Kennedy, the new President. He has read and reread all of Sri Aurobindos books and is extremely interested. He wrote to Kennedy that he would like him to come here so he can bring him to the Ashram. this man has posed a very interesting question, drawing an analogy. Deep in a forest, a deer goes to quench its thirst; no one is aware of it, yet someone who has made a special study of deer hunting would know by the tracks that the deer had passed bynot only what particular type of deer, but its age, size, sex, etc. Similarly, there must be people with a spiritual knowledge analogous to that of hunters, who can detect, perceive, that a person is in touch with the Supermind, while ordinary people know no thing about it and wouldnt notice. So he asks, I would like to know by what signs such a person can be recognized?
   It is a very intelligent question.
   I replied very briefly in English. I havent brought my answer with me, but I can tell you right away that there are two signstwo certain, infallible signs. I know them through personal experience, for they are two things that can ONLY come with the supramental consciousness; without it, one cannot possess themno yogic effort, no discipline, no tapasya can give them to you, while they come almost automatically with the supramental consciousness.
   The first sign is perfect equality as Sri Aurobindo has described it (you must know it, theres a whole chapter on equality, samat, in The Synthesis of Yoga)exactly as he described it with such wonderful precision! But this equality (which is not equanimity) is a particular STATE where one relates to all things, outer and inner, and to each individual thing, in the same way. That is truly perfect equality: vibrations from things, from people, from contacts have no power to alter that state.
   In my reply I mentioned this first, though I didnt give him all these explanations. I put it in a few words as a kind of test of his intelligence, and in a somewhat cryptic form to see if he would understand.
   The second sign is a sense of ABSOLUTENESS in knowledge. As I have already told you, I had this with my experience of January 24. this state CANNOT be obtained through any region of the mind, even the most illumined and exalted. Its not a certainty, its (Mother lowers both hands like an irresistible block descending), a kind of absoluteness, without even any possibility of hesitation (theres no question of doubt), or any thing like that. Without (how to say it ?). All mental knowledge, even the highest, is a conclusive knowledge, as it were: it comes as a conclusion of some thing elsean intuition, for instance (an intuition gives you a particular knowledge, and this knowledge is like the conclusion of the intuition). Even revelations are conclusions. Theyre all conclusions the word conclusion comes to me, but I dont know how to express it. this isnt the case, however, with the supramental experiencea kind of absolute. The feeling it gives is altogether uniquefar beyond certainty, it is (Mother again makes the same irresistible gesture) it is a FACT, things are FACTS. It is very, very difficult to explain. But with that one naturally has a complete power the two things always go together. (In my reply to this man I didnt speak of power because the power is almost a consequence and I didnt want to speak of consequences.) But the fact remains: a kind of absoluteness in knowledge springing from identityone is the thing one knows and experiences: one is it. One knows it because one is it.
   When these two signs are present (both are necessary, one is incomplete without the other), when a person possesses both, then you can be sure he has been in contact with the Supermind. So people who speak about receiving the Light well, (laughing) its a lot of hot air! But when both signs are present, you can be sure of your perception.12
  --
   It is quite evident that with these two things, you truly its what Sri Aurobindo says: you step into another world, you leave this entire hemisphere behind and enter another one. Thats the feeling.
   The day its established, it will be good.
  --
   And it results neither from an aspiration nor a seeking nor an effort nor a tapasya nor any thing else: it comes, bang! (same irresistible gesture) And when it goes away, some thing like like an imprint in the sand remainsin the consciousness. The consciousness is like a layer of sand on which the experience has left an imprint. If you stir about too much, the imprint vanishes; if you remain very still, it. But its only an imprint. And it cant be imitated. Whats marvelous is that it cant be imitated! All the rest, all the ascetic realizations, for example, can be imitated, but you cant imitate this, it is there is no equivalent.
   Its like the extraordinary feeling I had in my experience that night [January 24]the individuality, even in its highest consciousness, even whats known as the atman13 and the soul, had no thing to do with it. For it comes like this (same gesture), with an absoluteness. There is NO individual participationits a decision coming from the Supreme.
   Its the same thing for the rest: all your aspiration, all your tapasya, all your efforts, all that is individualabsolutely no effect. It comes, and there it is.
   There is only one thing you can doANNUL YOURSELF as much as possible. If you can annul yourself completely, then the experience is total. And if your disappearance could be constant, the experience would be constantly there but thats still far away. I dont know if all this (Mother looks at her body).
   (silence)
   Obviously, the body needed a test, a VERY SEVERE test, because from a personal viewpoint, its the only explanation I can find for all these disorders. There are many explanations from a general viewpoint, but. Anyway, I will know the day I am toldall these imaginings are useless. But from a personal viewpoint. You see, for a long time (more than a year now, probably almost two), this body hasnt felt its limits.14 It is not at all its former self; it is scarcely more than a concentration now, a kind of agglomeration of some thing; it is not a body in a skinnot at all. Its a sort of agglomeration, a concentration of vibrations. And even what is normally called illness (but it is not illness, these are not illnesses, they are functional disorders), even these functional disorders dont have the same meaning for the body as they have for the doctor, for instance, or for ordinary people. Its not like that, the body doesnt feel it like that. It feels it rather as as a kind of difficulty in adjusting to some new vibratory need.
   (silence)
   Formerly, when it couldnt do its work, the body had a kind of impatiencea feeling that despite all its aspiration and goodwill to be a fit instrument, these disorders were barring the way. Even this has completely gone.
   Now the body has a kind of extraordinary smile for every thing. At the end of the day, with the accumulation of every thing coming from the people I have seen and the work I have done, when I have to push and pull myself just to climb the stairs because my legs are like iron rods, without any will (thats the most terrible part: they dont respond to the will), even at times like these, when my arms are what pull me up the stairs (no longer my legs), the body doesnt protest, doesnt protest. Then it begins walking back and forth for japa. And after half an hour of walking, things are infinitely better (Mother makes a gesture of the Force descending into her body).
   (silence)
   But the body itself doesnt know why this is happening. And in fact, it finds it unnecessary to try: its like that because its like that. And were it called upon, it would say, Very well, when conditions ought to be otherwise, they will be otherwise. Thats exactly its position.
   (silence)
   Evidently this was necessary.
   We shall see.
  --
   All this [the world, the Ashram] is held in my consciousness with a kind of essential compassion applying equally to all things, all difficulties, all obstacles. I receive letters by the dozens, as you know, and each person comes to me with his own little misery or problem, inner or outer (a tiny pimple becomes a mountain). When people come to me, my inner consciousness always responds in the same way, with a kind of equality and compassion for all. But when people are talking to me or I am reading a letter and my body grows conscious of what it calls the to-do they make over their miseries, it has a kind of feeling (I mean there is a feeling in the cells): Why do they take things like that! They are making things much more difficult. The body understands. It understands that their way of taking the least little difficulty in such a blind, egotistical and self-centered manner, increases its difficulties furiously!
   Its a rather amusing sensation, a combination of sensation and feeling, that the ordinary human attitude towards things multiplies and magnifies the difficulties to FANTASTIC proportions; while if they simply had the true attitudea NORMAL attitude, quite simple, uncomplicatedahh, all life would be much easier. For the body feels the vibrations (those very vibrations which concentrate to form a body), it feels their nature and sees that its normal reaction, a peaceful and confident reaction, makes things so much easier! But as soon as this agitation of anxiety, fear, discontent comes in, the reaction of a will that doesnt want any of it oh, right away it becomes like water boiling: pff! pff! pff! like a machine. While if the difficulty is accepted with confidence and simplicity, its reduced to its minimum, and I mean purely materially, in the material vibration itself.
   Almost (I say almost because the body hasnt had every experience), but almost all pains can be reduced to some thing absolutely negligible. (Of course, some pains it hasnt had, but it has had a sufficient number!) Its this anxiety resulting from a semi-mental vibration (the first stirrings of Mind) that complicates every thing, every thing! For example, take this difficulty I mentioned of climbing the stairs: in the doctors consciousness or anyone elses, pain causes it. According to their ordinary reasoning, pain is what tenses the nerves and muscles so one can no longer walk but this is absolutely FALSE. Pain does not prevent my body from doing any thing at all. Pain isnt a factor, or rather its a factor that can be easily dealt with. Its not that: it is Matter; Matter (probably cellular matter, or) losing its capacity to respond to the will, to will-power. But why? I dont know! It depends upon the particular disorganization; but why is it like that? I dont know. Now each time I climb the stairs, I am trying to find the means of infusing Will in such a way that this lack of response doesnt last but I still havent found it. Although theres all this accumulated force and power and will (a tremendous accumulation, I am BATHED in it, the whole body is bathed in it!), yet for some reason it doesnt respond. Here and there, groups of cells fail to respond, and the Force cannot act. So what must be found is.
   (silence)
   Even in this, right now, in what I am saying, theres a sense of tapasya; theres the whole inner consciousness making the body do a tapasya. But my knowledge and my certainty (what I KNOW) is that it may be a necessary preparation, but it is NOT what accomplishes the work.15 Rather, it is some thing acting like that (Mother abruptly turns her hand over to indicate a reversal of states). And when it goes like that, it is done, all is done. All is done.
   Are these disorders necessary for it to become like that? I have my doubts. I have my doubts. But the question cant even be asked, because what it implies seems to verge on a fatalism having no truth in itselfit is not a fatalism, not at all. What is it? Some thing that defies expression.
  --
   Even the body, the body itself, has the constant perception of ba thing in the vibration of the CONCRETE divine Presence; so certainly from a psychological standpoint there is not the slightest shadow in the picture. Even from the material standpoint, this Presence is here. Yet although it is here, felt, perceived and experienced, there is still this disorder! (I call it disorder.)
   (long silence)
  --
   The day we find it things will change.
   (silence)
  --
   Always, when this feeling of absolutenessan absolutecomes (in whatever realm it may be), it carries EVERY thiNG wi thin it, it is.
   (silence)
   Even absolute is not strong enough (Mother makes a gesture of a solid block descending). That is why one speaks of an irrevocable, irremediable absolute but I dont know how to express it. And NO thiNG BUT this Absolute exists, there is no thing else. There is only that.
   And every thing is there in it.
  --
   Its a curious thing speaking evidently helps me follow the experience. But I cant just begin speaking all alone up in my room! And talking to a tape recorder is useless. Up to now, it certainly flows the best with youby far. I havent tried with others, although occasionally Ive said some thing to Nolini, but his receptivity is fuzzy (I dont know whether you can understand this impression: its as though my. words were going into cotton-wool). Once, as I told you, I spoke with R., and with him I felt that three quarters of it was absolutely lostand as a matter of fact it was. But with you I begin to SEE, and the need to formulate makes me concentrate on my vision. And this I experience with you more than I ever have with anyone. So.
   So you are bearing the consequences!
  --
   The following is the exact text of Mother's reply to this American gentleman:
   Two irrefutable signs prove that one is in relation with the Supermind:
  --
   'There is no longer this kind of opposition between what is an agreeable impact and what is a disagreeable one. There are no more "agreeable" things and "disagreeable" things: they are simply vibrations one registers. Usually when people receive a shock they do this (gesture of recoil), then they reflect, concentrate, and finally restore peace. But equality does not mean that! That's not what it is. The state must be SPONTANEOUS, constant and invariable.'
   Atman: the Self or Spirit.
   Here Mother gradually goes into trance and all the rest of this conversation will take place in a state of trance.
   I.e., it is not through any effort or tapasya that the true change is brought about.

0 1961-02-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   You know this mental habit (which people take for mental superiority!) of lumping every thing together on the same level: all the teachings, all the prophets, all the sects, all the religions. You know the habit: We are not prejudiced, we have no preferencesits all the SAME thiNG. A dreadful muddle!
   Its one of the biggest mental difficulties of this age.
   Anyway, in reply to this nonsense, I have said: Your error, to be precise, is that you go to the Theosophical Society, for example, with the same opening as to the Christian religion or to the Buddhist doctrine or with which you read one of Sri Aurobindos booksand as a result, you are plunged into a confusion and a muddle and you dont understand any thing about any thing.
   And then the reply came to me very strongly; some thing took hold of me and I was, so to say, obliged to write: What Sri Aurobindo represents in the worlds history is not a teaching, not even a revelation; it is a decisive action direct from the Supreme.2

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Look, its Enthusiasm, see how beautiful it is! It must be put in water right away, otherwise. It needs vital force and water is vital force. Its lovely! What fantasy! And this one is the Consciousness one with the Divine Consciousness,1 but supramentalizedbeginning to be supramentalized. And here is a very pretty Promise of Realization2, and heres Balance3 and the Peace of Faithfulness.4
   There you are, mon petit.
  --
   Listen, mon petit, you dont need to ask, I will tell you right away. Sri Aurobindo has written somewhere that the movement of world transformation is double: first, the individual who does sadhana6 and establishes contact with higher things; but at the same time, the world is a base and it must rise up a little and prepare itself for the realization to be achieved ( this is putting it simply). Some people live merely on the surface they come alive only when they stir about restlessly. Whatever happens inside them (if any thing does!) is immediately thrown out into movement. Such people always need an outer activity; take J. for example: he fastened onto Sri Aurobindos phrase, World Union, and came to tell me he wanted.
   He has been like that since the beginning (gesture expressing agitation), and he had a go at a considerable number of things but none ever succeeded! He has no method, no sense of order and he doesnt know how to organize work. So World Union is simply to let him have his way, like letting a horse gallop.
   I used to send him around to the various centers (because he had to do some thing!), and he would visit, speak to people I dont know about what. And during one of his trips to Delhi he happened to meet Z, who had been sent by the government of India to the Soviet Union, where it seems he delivered an extraordinary speech (it must have been extraordinary, because I have been receiving letters from everywhere, including America, asking for the text of this sensational speech in which he apparently spoke of human unity). So Z returned with the idea of forming a World Union, and J. and Z met. Furthermore, they were encouraged by S.M.7 and even by the Prime Minister,8 who probably had a special liking for Z and had given him a lot of encouragement. Thats how things began.
   I treated it as some thing altogether secondary and unimportantwhen people need to gallop, I let them gallop (but I hadnt met Z). Then J. and Z left together on a speaking-tour of Africa and there things began to go sour, because Z was working in one way and J. in another. Finally, they were at odds and came back here to tell me, World Union is off to a good startwith a quarrel! (Mother laughs) Z was saying, No thing can be done unless we base ourselves EXCLUSIVELY on the teaching of Sri Aurobindo and the Mother and they are behind us giving support. And J. said, No, no! We are not sectarian! We accept all ideas, all theories, etc. I replied, and as it happens, I said that Z was right, though with one corrective: he had been saying that people had to recognize us as their guru. No, I said, its absolutely uselessnot only useless, I refuse. I dont want to be anybodys guru. People should simply be told that things are to be done on the basis of Sri Aurobindos thought.9
   So they kept pulling in opposing directions. Eventually they tried to set some thing up (which still didnt hold together), and finally they wrote me a little more clearly. (There is one very nice man involved, Y. He isnt particularly intellectual but has a lot of common sense and a very faithful hearta very good man.) Y asked me some direct questions, without beating around the bush, and I replied directly: World Union is an entirely superficial thing, without any depth, based on the fact that Sri Aurobindo said the masses must be helped to follow the progress of the elitewell, let them go ahead! If they enjoy it, let them go right ahead! I didnt say it exactly like that (I was a bit more polite!), but that was the gist of it.
   Now it has all fallen flat. They are carrying on with their little activities, but its absolutely unimportant. They publish a small journal, and V, who writes for them, is far from stupid. She is rather intelligent and I have some control over her, so I will try to stop her from writing nonsense.
   They also had a sudden brainstorm to affiliate with the Sri Aurobindo Society. But the Sri Aurobindo Society has absolutely no thing to do with their project: its a strictly external thing, organized by businessmen to bring in moneyEXCLUSIVELY. That is, they want to put people in a position where they feel obliged to give (so far they have succeeded and I believe they will succeed). But this has no thing to do with working for an ideal, it is COMPLETELY practical.10 And of course, World Union has no thing to offer the Sri Aurobindo Society: they would simply siphon off funds. So I told them, No thing doingits out of the question!
   But your name is there as President of the Sri Aurobindo Society, they said. My name is there to give an entirely material guarantee that the money donated will really and truly be used for the Work to be done and for no thing else; its only a moral and purely practical guarantee. These people arent even asked to understand what Sri Aurobindo has said but simply to participate. Its a different matter for those in World Union, who are working for an ideal: they want to prepare the world to receive (laughing) the Supermind! Let them prepare it! It doesnt matter, they will achieve no thing at all, or very little. Its unimportant. Thats my point of view and I have told them so.
   In addition, I told them it was preferable not to hold any functions herethey can be held at Tapogiri in the Himalayas, or elsewhere and this is understood. They did hold a seminar here (a perfect fiasco, besides), but it had been arranged a long time ago. They invited people who promised to come (I think very few showed up in the end), and it was of very secondary importance. Nevertheless, I told them, this is the last time; dont do it here any more. At Tapogiri, as often as you like: its a beautiful spot in the mountains, a health resort, people go there in the summer for the fresh air and to sit around and chat!
   What shocked me was. You know I rarely leave my house, but each time I would come to the Ashram for darshan or to see you, always, as if by chance, I would find J. off in a corner with some European visitor. The repetition of this coincidence made me wonder, Whats he doing so systematically with ALL the European visitors?! And it shocked me to imagine myself in their place: just suppose, I said to myself, you are coming to the Ashram for the first time, very open, in search of a great truth, and you stumble upon this man who tells you: Sri Aurobindo = World Union. Well, my first reaction would be, Im leaving, Im not interested!
   It serves as a test, my child, a very good test! There are many things like that.
   For example, theres someone here, Mridou (you know her, shes as round as a barrel11), who gossips to everybody. She had quite a clientele for a long time because she used to make Indian sweets and the Europeans went to her place for snacks. She is a woman who, when there isnt any gossip, invents it! She tells all the dirt imaginable to all her visitorsa fact which was brought to my attention. I recall that a long time ago Sir Akbar from Hyderabad warned me, You know, shes the second Mother of the Ashram, be careful! Its a good test, I replied, people who dont immediately sense what it is arent worthy of coming here!
   Well, with J. its the samefrom an intellectual viewpoint, its the very same thing: if people are taken in by what he says, it means theyre not ready AT ALL.
   But the danger isnt to be taken in, but to be disgusted by it!
   Disgusted? But that amounts to the same thing!
   Theyll say, So thats Sri Aurobindo!
   Then it proves they have never read any thing by Sri Aurobindo. Its unimportant. No, its even better than unimportant: its a test. this place is full of tests, full, full, full! People dont realize. One can see it happening, as though it were done on purpose just to trip people up (not really on purpose, but thats how it acts). It protects me from hordes of good-for-no things! I am not eager to have a lot of people here.
   Another thing that shocked me was in their journal.
   Ive never seen itfull of stupidities?
   Its outrageous! First of all, they use Sri Aurobindos name, putting it on a level with Vinoba Bhave or Dr. Schweitzer or who knows what other sage; then at the end they launch an appeal for people to enroll! So the reader is left wondering, But I thought Sri Aurobindo. You understand, this indiscriminate mixture, this diminishing.
   I wrote them a letter where I stuck this nonsense of theirs right under their noses.
   Listen to this appeal: If the opportunity offered by this movement appeals to you, if you have the feeling that you are one of those who have been prepared to collaborate in the spiritual adventure, we invite you to write to us, enrolling yourself as a member of World Union.
   Im going to send this to V, asking her innocently, Has this appeared in your journal? Because it would be better if it didnt: we dont make propaganda. Oh, I am hard on them, you know!
   But it doesnt matter, we must always keep smiling, mon petit. In the end, good always comes out of such thingsits a sorting-out! A splendid, splendid sifter!
   The truth is, VERY FEW people are ready to be here, very few. We have taken in all typeswe accept, we accept, we acceptafterwards, we sift. And the sifting goes on more and more. Actually, we accept every thing, the entire earth, and then (gesture) theres a churning. And every thing useless goes away.
   The opposition is clearly becoming stronger and stronger, a very good signit means we are advancing. But circumstances are growing more and more difficult: the least thing becomes an opportunity to demonstrate bad will and spiteon the part of the government, on the part of people here and so on. Seen from a superficial viewpoint, we are more than ever in the soup. But this makes my heart rejoice! I take it as a sign that we are getting nearer.
   Dont let it trouble you, you must always smile. Smile, be absolutely above it allabsolutely.
  --
   Oh, Ive had all sorts of examples! All these errors serve as tests. Take the case of P.: for a long time, whenever someone arrived from the outside world and asked to be instructed, he was sent to P.s room. (I didnt send them, but they would be told, Go speak to P.!) And P. is the sectarian par excellence! He would tell people, Unless you acknowledge Sri Aurobindo as the ONLY one who knows the truth, you are good for no thing! Naturally (laughing), many rebelled! (You see, out of lazinessso as not to be bothered with seeing people or answering their questionsone says, Go find so-and-so, go ask so-and-so, and passes off the work to another.) Well, it was finally understood that this wasnt very tactful, and perhaps it would be better not to send visitors to P., since so many had been put off. But actually. I was told about it afterwards and I replied, Let people read and see for THEMSELVES whether or not it suits them! What difference does it make if theyre put off! If they are, it means they NEED to be put off! Well see later. Some of them have come full circle and returned. Others never came backbecause they werent meant to. Thats how it goes. Basically, all this has NO importance. Or we could put it in another way: every thing is perfectly all right.
   (silence)
  --
   Whats more, I find it so funny! A time comes when all such things seem so childish, so stupid, so meaningless! What difference can it make! As long as people are still at that level, thats where they are. The day they get away from it, they too will smile!
   Of course, I have a kind of responsibility because people expect me to organize every thing, so I try to put things in their place. Thats why I told them I preferred they didnt hold seminars here, because it appears a bit I didnt say parasitic, but its like (laughing) a toadstool growing on an oak tree!
   ***
  --
   Oh, I dont like that! You know, I have filariasis in my legs. Yes, I think sotheres every reason to believe it! (Mother laughs) But it doesnt matter, it will go away I think. I dont like to be bitten on account of the germs; but during the day theres no thing for them to pick upthey only pick up germs around midnight.
   There are no mosquitoes upstairs.
  --
   things are going very badly: a pack of enemies assailing me, friends deserting usits going very, very badly. Then yesterday evening, while I was walking for japa and all these good tidings were arriving, I said to the Lord, Listen, Lord, you have Indra to help the good people I beseech you, send him to me; he has some work to do!(Mother laughs) Then my walk became so amusing! I was watching them come in as I walked Indra and all the other godsand they were hard at work. Delightful!
   Hibiscus, double flower, light pink.
  --
   this is the text of Mother's reply to J.: 'I have read Z's account and your own letter on this subject. in the faith of his devotion, he must have been quite offended. The truth in what he says is that any idea, WHATEVER its degree of truth, is ineffective if it does not also carry the power acquired through realization, by a real change of consciousness. And if the proponent of this idea does not himself have the realization, he must seek the backing of those who have the power. On the other hand, what you say is true: an idea ought to be accepted on the basis of its inherent truth and not because of the personality expounding it, however great this personality may be. These two truths or aspects of the question are equally true but also equally incomplete: they are not the whole truth. Both of them must be accepted and combined with many other aspects of the question if you want to even begin to approach the dynamic power of the realization. Don't you see how ridiculous this situation is? Three people of goodwill meet in the hope of teaching men the necessity for a "World Union" and they are not even able to keep a tolerant or tolerable union among themselves, because each sees a different angle of the procedure to be followed for implementing their plan.'
   Although it began as a fund-raising organization for the needs of the Ashram and Auroville, this 'strictly external thing,' which had 'no thing to do with working for an ideal,' would, after Mother's departure, coolly declare itself the 'owner' and guide of Auroville.
   Sri Aurobindo's old cook.

0 1961-03-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have brought you a whole discourse! (Mother gives Satprem some flowers) First, the goal of the Vedas: Immortality.1 That was their goal: the Truth that led to Immortality. Immortality was their ambition. I dont think it was physical immortality but I am not sure, because they do speak of the forefa thers and this refers to the initiatory tradition prior to the Vedas as well as the Kabbala, and immortality on earth is spoken of there: the earth transformedSri Aurobindos idea. So although they didnt explicitly state it, perhaps they knew.
   (Mother gives more flowers) this one is more on the personal side: Friendship with the Divine2, the friendly relationship you can have with the Divineyou understand each other, you dont fear each other, youre good friends! And this one is a wonder! (Mother gives Divine Love Governing the World3) What strength! Its generous, expansive, without narrowness, pettiness, or limitationswhen that comes.
   ***
  --
   I knew when I caught it: it was at the Playground.4 Certain people poisoned me with a mosquito bite the instant the mosquito bit me, I knew, because it so happens I am a little bit conscious! But I controlled it like this (gesture of holding the disease in abeyance and under control), so it couldnt stir. Probably it would never have stirred if I hadnt had that experience of January 24 and the body didnt need to be made ready. For the body to be ready, a host of things belonging to the dasyus, as the Vedas say, cant be stored inside it! These are very nasty little dasyus (laughing), they have to be chased away!
   When the disease came back, I said to myself, Very well, this means it must be dealt with in a new way.
   (silence)
  --
   Its a rather difficult business and could last a long time: I dont want it to stay dormant and then resurface with the next attack of this or that. So I am proceeding slowly and cautiously, which means it takes time: I concentrate and work on it for one hour after lunch every day. (I used to do my translation then, but since Im at least two or three years ahead of the Bulletin, it doesnt matter, I wont be delaying the work! I have almost finished The Yoga of Divine Love; now theres only The Yoga of Self-Perfection thats quite a job, oh! I miss it this translation was my pleasure.) But the work on the body is useful some thing must be attempted in life; we are here to do some thing new, arent we?!
   But were you bitten like that by accident?
  --
   Mon petit, I dont claim to be totally universal, but in any case I am open enough to receive. You see, given the quantity of material I have taken into my consciousness, its quite natural that the body bears the consequences. There is no thing, not one wrong movement, that my body doesnt feel5; generally, though, things are automatically set in order (gesture indicating that Mother automatically purifies and masters the vibrations coming to her). But there are timesespecially when it coincides with a revolt of adverse forces who dont want to give up their domain and enter into battle with all their mightwhen I must admit its hard. If I had some hours of solitude it would be easier. But particularly during the period of my Playground activities, I was badgered, harassed; I would rush from one thing to the next, one thing to the next, I had no nights to speak ofnights of two and a half or three hours rest, which isnt enough, theres no time to put things in order.
   Under those conditions I could only hold the thing like this (same gesture of muzzling the illness or holding it in abeyance).
   All the same, wasnt it a mosquito that bit you?
  --
   I have had three bites like that, but not of the same thing; I knew this last bite was filariasis. It was on the arm. Since my legs are covered when I am outside they dont get bitten; but my arms.
   Long ago when Sri Aurobindo was still here, I was once bitten by a mosquito that had just come from a leper. He was sitting on the street corner, although I didnt know it at the time (I was in my bathroom, just opposite the corner). Suddenly I was bitten here, on the chin, and I knew IMMEDIATELY: Leprosy! Wi thin a few seconds it became terriblehideous! I did what was necessary at once (as I was in the bathroom, I had what I needed). Then I suddenly got the impulse to go and look out the window there was the leper. And I understood: the mosquito had been kind enough to fly from him to me! But in that instance I was able to check it right away (it lasted three or four days)I say check because they claim leprosy sometimes takes fifteen years to surface, so. But now it has been more than fifteen years (Mother laughs), so its finished!
   No, the difference, the great difference, is that when one is conscious, the thing is KNOWN immediately and one can react.
   Thats all, mon petit.

0 1961-03-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   When was it? Not last night, but the night before, I was with you; and while I was with you I heard the clock strike. I didnt count, but I told myself, Its 4 oclock! and got out of bed. One hour later I saw that it was 4 a.m.: I had risen at 3, and by then we had been together for quite a long time. I had gone where? I dont know. I was living some place (certainly somewhere in the Mind) and we were together, we had been working together, doing all sorts of things and spending a lot of time together I dont know for how long because time there isnt the same.
   Then I had to return here that is, to my home in India, to Sri Aurobindos home: I had to return to Sri Aurobindos home. Pavitra was also working there and he didnt want to let me leave; when he saw me going he came and tried to stop me. You, on the contrary, were helping. Shall I take any thing with me or not? I asked myself Oh, I dont need any thing, Ill go all alone. That worried you a little because of the journey ahead, and you said, There will be many complications. It doesnt matter! I replied (laughing). But if you only knew how living and concrete it was! The impressions were so there was the feeling of making a long voyageit was a LONG voyage, as if I were crossing the sea (but not physically), a long voyage. I remember setting off (I was with you, you were there) and telling myself, At last hes here! At last I have found a reasonable being who doesnt try to stop me from doing what I must do! I had (laughing mischievously) a very high opinion of you, thats why I am telling you this!
   I was abruptly awakened by the clock striking (I didnt count), and my immediate feeling was, Well, he is really very nice! Now theres a good companion!
  --
   Oh! (Mother notices the flowers in her hands) this is Supramental Beauty,2 this is Supramental Victory and this is the Endurance3 needed to get there and the Promise.4 Then this one is a lily that grows here (Mother looks at it for a long time) and inside I have put Attachment for the Divine5I brought it for you because its so lovely.
   What are we working on today? (Mother looks at Sri Aurobindos Aphorisms) Ive already begun replying!
  --
   How fine! Many things could be said.
   What use are discussions? in general, those who like to discuss need the stimulation of contradiction to clarify their ideas.
   Its a thing I live almost constantly: I have people like that around me!
   Its clearly the sign of a rudimentary intellectual stage.
  --
   From an historical viewpoint (not psychological, but historical), based on my memories (only I cant prove it, no thing can be proved, and I dont believe any truly historical proof has come down to usor in any case, it hasnt been found yet), but according to my memories. (Mother shuts her eyes as if she were going off in search of her memories; she will speak all the rest of the time with eyes closed.) Certainly at one period of the earths history there was a kind of earthly paradise, in the sense that there was a perfectly harmonious and perfectly natural life: the manifestation of Mind was in accordwas STILL in complete accord and in total harmony with the ascending march of Nature, without perversion or deformation. this was the first stage of Minds manifestation in material forms.
   How long did it last? Its hard to say. But for man it was a life like a sort of flowering of animal life. My memory is of a life where the body was perfectly adapted to its natural surroundings. The climate was in harmony with the needs of the body, the body with the demands of the climate. Life was wholly spontaneous and natural, as a more luminous and conscious animal life would be, with absolutely none of the complications and deformations brought in later by the mind as it developed.
   I have a recollection of this life, for I relived it when I first became conscious of the life of the entire earth; but I cant say how long it lasted or what area it covered I dont know. I only remember the conditions at that time, the state of material Nature and the human form and human consciousness, and this state of harmony with all the other elements of the earth: harmony with animal life and a great harmony with plant lifethere was a kind of spontaneous knowledge of how to use the things of Nature, the qualities of plants, fruits and all that vegetal nature could offer. There was no aggressiveness, no fear, no contradictions or frictions, and no perversion the mind was pure, simple, luminous, uncomplicated.
   It was certainly with the progress of evolution, the march of evolution, when the mind began to develop for and in itself, that ALL the complications, all the deformations began. Indeed, this story of Genesis that seems so childish does contain a truth. The old traditions like Genesis resembled the Vedas in that each letter6 was the symbol of a knowledge; it was the pictorial rsum of a traditional knowledge, just as the Veda contains a pictoral rsum of the knowledge of its time. But whats more, even the symbol had a reality in the sense that there was truly a period when life upon earth (the first manifestation of mentalized Matter in human forms) was still in complete harmony with all that preceded it. It was only later that.
   The tree of knowledge symbolizes this kind of knowledge a material knowledge, no longer divine because its origin was the sense of division and this is what began to spoil every thing. How long did this period last? I am unable to say. (Because my recollection is of an almost immortal life; it seems that it was through some sort of evolutionary accident that the destruction of forms became necessary for progress.) And where did it take place? From certain impressions (but these are only impressions), it would seem that it was in the vicinity of either this side of Ceylon and India or the other, I dont know exactly (Mother indicates the Indian Ocean either west of Ceylon and India or to the east between Ceylon and Java), although certainly the place no longer exists; it must have been swallowed up by the sea. I have a very clear vision of the place and a consciousness of that life and its forms, but I cant give precise material details. Did it last for centuries, was it ? I dont know. To tell the truth, when I was reliving those moments I wasnt curious about such details (for one is in another mental state where there is no curiosity about material details: all things turn into psychological facts). It was some thing so simple, luminous, harmonious, far removed from all our usual preoccupationsthose very preoccupations with time and space. It was a spontaneous life, extremely beautiful, and so close to Naturea natural flowering of animal life. There were no oppositions or contradictions, no thing of the kindevery thing happened in the best way possible.
   (silence)
   A similar memory has recurred several times under different circumstancesnot exactly the same scene and the same images, because it wasnt some thing I was seeing but A LIFE I was living. During a certain period, at any time, night or day, I would experience a particular state of trance in which I was rediscovering a life I had lived. I was fully conscious that this life had to do with the first flowering of the human form upon earth, the first human forms able to incarnate the divine being from above. this was the first time I could manifest in a particular terrestrial form (not a general life but an individual form); that is, for the first time, through the mentalization of this material substance, the junction between the higher Being and the lower being was made. I have lived that several times, and always in a similar setting and with quite a similar feeling of such joyous simplicity, without complexity, without problems, without all these questions. It was the blossoming of a joy of lifeno thing but that; love and harmony prevailed: flowers, minerals, animals all got along together perfectly.
   things began to go wrong only a LONG time afterwards, long after (but this is a personal impression), probably because certain mental crystallizations were necessary, inevitable, for the general evolution, so that the mind might prepare itself to move on to some thing else. That was when oh, it seems like a fall into a pitinto ugliness, darkness! Every thing became so dark, so ugly, so difficult, so painful. Really really the sense of a fall.
   (silence)
   Theon used to say it wasnt (how to put it?) inevitable. In the total freedom of the manifestation, this voluntary separation from the Origin is the cause of all the disorder. How to explain it? Words express these things so poorly. We can call it inevitable because it happened! But outside of this creation, a creation can be imagined (or could have been) where this disorder would not have occurred. Sri Aurobindo saw it in approximately the same way: a sort of accident, as it were but an accident allowing the manifestation a far greater and more total perfection than if it had never occurred. But this is all still in the realm of speculation, and useless speculation at that. In any case, the experience, the feeling, is that all at once (Mother makes the gesture of a brutal fall) oh!
   For the earth it probably happened like that, all at once: a sort of ascent, then the fall. But the earth is a tiny concentrationuniversally, its some thing else.
  --
   The recollection of those times is stored somewhere in the terrestrial memory, that region where all the earths memories are inscribed. Those who contact this memory can tell you that the earthly paradise still exists somewhere.7 But it doesnt exist materially. I dont know, I dont see it.
   (silence)
   Of course, these things can always be explained symbolically. Theon explained mans exile like this: when the Being the hostile Beingassumed the position of the Lord Supreme in relation to the terrestrial realization, he didnt want humanity to progress mentally and gain a knowledge permitting it to stop obeying him! That is Theons occult explanation.
   According to Theon, the serpent wasnt the spirit of evil at all: it was the evolutionary Force. And Sri Aurobindo fully agreed; he used to tell me the same thing: the evolutionary power the mental evolutionary poweris what drove man to gain knowledge, a knowledge of division. And its a fact that along with the sense of Good and Evil, man became conscious of himself. Naturally, this ruined every thing and he couldnt stay: it was his own consciousness that drove him out of Paradisehe could no longer stay.
   Then was man banished by Jehovah or by his own consciousness?
   These are just two ways of seeing the same thing!
   In my view, all these old Scriptures and ancient traditions have a graduated content (gesture showing different levels of understanding), and according to the needs of the epoch and the people, one symbol or another was drawn upon. But a time comes when one goes beyond these things and sees them from what Sri Aurobindo calls the other hemisphere, where one realizes that they are only modes of expression to put one in contacta kind of bridge or link between the lower way of seeing and the higher way of knowing.
   A time comes when all these disputesAh, no, this is like this, that is like thatseem so silly, so silly! And there is no thing more comical than this spontaneous reply so many people give: Oh, thats impossible! Because with even the most rudimentary intellectual development, you would know you couldnt even think of some thing if it werent possible!
   (silence)
  --
   Probably no, not probably, its absolutely certain that this was necessary for kneading matter, churning it, to prepare it to receive THAT, the new thing yet to manifest.
   Matter was very simple and very harmonious and very luminous not complex enough. this complexity is what ruined every thing, but it will lead to an INFINITELY more conscious realizationinfinitely more conscious. And when the earth again becomes as harmonious, simple, luminous, puresimple, pure, purely divine then, with this complexity added, some thing can be achieved.
   (Mother gets up to leave)
   It doesnt matter. Fundamentally, it doesnt matter. Yesterday, while I was walking I was walking in a kind of universe that was EXCLUSIVELY the Divineit could be touched, felt: it was wi thin, without, everywhere. For three-quarters of an hour, NO thiNG but that, everywhere. Well, I can assure you, at that moment there were certainly no more problems! And what simplicityno thing to think about, no thing to want, no thing to decide: to BE, be, be! (Mother seems to dance) To be in the infinite complexity of a perfect unity: all was there but no thing was separate; all was in movement yet no thing changed place. Truly an experience.
   When we become like that, it will be very easy.
  --
   Ah, there were many flowers just like that in the landscape of this earthly paradisered, and so beautiful!
   this enigmatic experience was actually very important, as Mother will later explain (on March 17): Mother was leaving behind the subjection to mental functioning, symbolized by this place where Pavitra was working.
   Salmon-colored hibiscus.
  --
   this is the origin of such legends as Shangri-la. But 'psychics' most often confuse two planes of reality, attri buting to their SUBTLE vision a physical reality which it does not have or no longer has: they have merely entered into contact with the memory of a place for places, like beings, have a memory.
   At first, Mother had said, 'But it's impossible.' Then, laughing, she had the word deleted.

0 1961-03-14, #Agenda Vol 02, #The Mother, #Integral Yoga
   Then there are days when you are in contact with the divine Consciousness, with the Grace, and all is tinged, colored by this Presence, and things which usually seem dull to you become charming and pleasant all is alive, all is vibrant. At other moments you are clouded, closed, you no longer feel any thing, every thing loses its flavor you are like a walking block of wood.
   It comes and goes along the way, you dont keep it permanently; its like crossing a zone, a perfumed zone, and then its past for the moment, its over. A fleeting caress.
  --
   How to explain it? Its rather strange: the cells attitude and their state of consciousness is changing with extraordinary rapidity; yet from the ordinary viewpoint of health, there is no corresponding progress, quite the contrary. One could say things arent going too well, but I see clearly that its not true. I see that it isnt true, its only an appearance but reconciling the two is difficult.
   I have been honored with a form of filariasis which occurs perhaps not once in a million cases. The doctor isnt tearing his hair out because thats not his way, but he is perplexed.
   Yet the cells sense so perfectly that. All the experiences in the subconscient at night are quite clear proofs that a a WORLD of things and vibrations is being cleaned outall the vibrations opposed to the cellular transformation. But how can one poor little body do all that work! The body is quite aware of being a sort of accumulation and concentration of things (yet there is inevitably a selectionMo ther laughsbecause if every thing had to be worked out in one center like this [her body] it would be it would be impossible!). Oh, if you knew how deeply and perfectly convinced these cells are, in all their groups and sub-groups, each one individually and wi thin the whole, that every thing is not only decreed but executed by the Divine, every thing! They have a kind of constant awareness so filled with a conscious faith in His infinite wisdom, even when there is what the ordinary consciousness calls suffering or pain. Thats not what it is for the cellsits some thing else! And the result is a state of yes, a state of peaceful combat. There is a sense of Peace, the vibration of Peace, and simultaneously an impression of being (how to put it?) on the alert, in constant combat. Taken all together it creates a rather odd situation.
   And wi thin oh! Its like waves, constantly, the equivalent of those nuances of color I was speaking about, waves of this joy of life, the joy of life rippling past, touching; but instead of being. At times, you see, the body is in a sort of equilibrium (what we, in our ordinary outer consciousness, call equilibrium that is, good health), and then this joy is constant, like swells on the sea (Mother shapes great waves): it seems to flow on behind every thing; it comes and shows its face for a moment, then vanishes. In the very tiny things of lifeyes, physical life the joy of these things, the joy life contains, this luminous, special kind of vibration, rises up as if to remind us that its here; it is here, it mustnt be forgotten, its here but its kept down by this tension.
   Then, from time to time, every thing seems to be on the edge of a precipice; the body doesnt fall simply because it keeps its balance but without this higher state of perfect faith, one would surely fall!
   All together, as a whole, its some thing so peculiar!1
  --
   There is the sense of all things being organized, concentrated and arranged according to a rhythm, and if one manages to maintain the equilibrium of this rhythm, some thing permanent results.
   (Mother remains absorbed wi thin herself) The equilibrium of this rhythm the progressive, ascending equilibrium of this rhythmis what, for Matter, must constitute Immortality.
   Yet even so.
   In other words, this coexistence or simultaneity of joy and tension, combat and peace, progress in the cellular consciousness and physical disequilibrium, form a physiological whole which is ... strange.
   ***

0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   Man on earth1 is a transitional being and as a consequence, in the course of his evolution, he has had several successive natures following an ascending curve which they will continue to follow until he touches the threshold of the supramental nature and is transformed into a superman. this curve is the spiral of mental development.
   We tend to apply the word natural to all spontaneous manifestation not resulting from a choice or a preconceived decision that is, with no intrusion of mental activity. Thats why a man with an only slightly mentalized vital spontaneity seems more natural to us in his simplicity. But this naturalness bears a close resemblance to the animals and is quite low on the human evolutionary scale. Man will not recapture this spontaneity free of mental intrusion until he attains the supramental level, until he goes beyond the mind and emerges into the higher Truth.
   Up to that point, all his modes of being are naturally natural! But with the minds intrusion, evolution was, if not falsified, then deformed, because by its very nature the mind was open to perversion and it became perverted almost from the start (or to be more exact, it was perverted by the asuric forces). And what appears unnatural to us now is this state of perversion. At any rate, its a deformation.
   You ask why man questions himself, but this is the nature of the mind!
   Along with the mind came individualization, an acute sense of separation and a more or less precise feeling of a freedom of choiceall of that, all these psychological states, are the natural consequences of mental life and open the door to every thing we see now, from the worst aberrations to the most rigorous principles. Mans impression of being free to choose between one thing and another is the deformation of a true principle that will be totally realizable only when the soul or psychic being becomes conscious in him; were the soul to govern the being, mans life would truly be a conscious expression of the supreme Will translated individually. But in the normal human state, such a case is still extremely rare and doesnt seem at all natural to ordinary human consciousness it seems almost supernatural!
   Man questions himself because the mental instrument is made for seeing all possibilities and because the human being feels he has freedom of choice and the immediate consequences are the notions of good and evil, right and wrong, and all the ensuing miseries. this cant be called a bad thing: its an intermediate stagenot a very pleasant stage, but nevertheless it was certainly inevitable for a total development.
   ***
   Between 2 and 3 oclock this morning, I had an experience some thing resurging from the subconscient: it was appalling, my child, the disclosure of an appalling inefficiency! Disgraceful!
   The experience occurred in a place corresponding to ours [the main Ashram building], but immense: the rooms were ten times bigger, but absolutely one cant say emptythey were barren. Not that there was no thing in them, but no thing was in order, every thing was just where it shouldnt be. There wasnt any furniture so things were strewn here and therea dreadful disarray! things were being put to uses they werent made for, yet no thing needed for a particular purpose could be found. The whole section having to do with education [the Ashram School] was in almost total darkness: the lights were out with no way to switch them on, and people were wandering about and coming to me with incoherent, stupid proposals. I tried to find a comer where I could rest (not because I was tired; I simply wanted to concentrate a little and get a clear vision in the midst of it all), but it was impossible, no one would leave me alone. Finally I put a tottering armchair and a footstool end-to-end and tried to rest; but someone immediately came up (I know who, Im purposely not giving names) and said, Oh! this wont do at all! It CANT be arranged like that! Then he began making noise, commotion, disorderwell, it was awful.
   To wind it all up, I went to Sri Aurobindos rooman enormous, enormous room, but in the same state. And he appeared to be in an eternal consciousness, entirely detached from every thing yet very clearly aware of our total incapacity.
   He hadnt eaten (probably because no one had given him any thing to eat), and when I entered, he asked me if it was possible to have some breakfast. Yes, of course! I said, Ill go get it, expecting to find it ready. Then I had to hunt around to find some thing: every thing was stuffed into cupboards (and misplaced at that), all disarrangeddisgusting, absolutely disgusting. I called someone (who had been napping and came in with sleep-swollen eyes) and told him to prepare Sri Aurobindos breakfast but he had his own fixed ideas and principles (exactly as he is in real life). Hurry up, I told him, Sri Aurobindo is waiting. But hurry? Impossible! He had to do things according to his own conceptions and with a terrible awkwardness and ineptitude. In short, it took an infinite amount of time to warm up a rather clumsy breakfast.
   Then I arrived at Sri Aurobindos room with my plates. Oh, said Sri Aurobindo, it has taken so long that I will take my bath first. I looked at my poor breakfast and thought, Well, I went to so much trouble to make it hot and now its going to get cold! All this was so sordid, so sad.
   And he seemed to be living in an eternity, yet fully, fully conscious of of our total incapacity.
   It was so sad to see how good-for-no thing we were that it woke me up, or rather I heard the clock strike (like the other day, I didnt count and leapt out of bed; but I quickly noticed that it was only 3 oclock and lay back down). Then I began looking and told myself, If we really have to emerge from all this infirmity before any thing can truly be well done, then we have quite a long road to travel! It was pitiful, pitiful (first on the mental, then on the material plane), absolutely pitiful. And I was depending on these people! (Sri Aurobindo was depending on me and therefore on them.) Good god, I said, if I only knew where things were kept! If they had just let me handle things, it could have been done quickly. But no! All those people had to be involved Oust as we always depend on intermediaries in real life).
   It made me wonder.
  --
   For a very long time now I have been watching all the phases of the subjection to mental functioning come undone, one after another for a very long time. That night was the end of it, the last phase: I was leaving this subjection behind and rising up into a realm of freedom. You had been very, very helpful, as I told you. Well, this latest experience was some thing else! It came to make me look squarely at the fact of our incapacity!
   Can you imagine!
   One thing after another, one thing after another! this subconscient is interminable, interminable, if you only knew I am skipping the details-such stupidity, oh! this person I wont name, who so clumsily prepared breakfast, told me, Ah, yes, Sri Aurobindo is a little morose today, he is depressed. I could have slapped him: You fool! You dont understand any thing! And Sri Aurobindo, although he didnt want to show it, was completely aware of our incapacity.
   (silence)
   Now I should say-if its any consolation that each time some thing like this comes into my consciousness at night, things go better afterwards. It is not useless, some work has been donecleaning, cleaning, cleaning out. But theres quite a lot to do!
   Does this have an effect on peoples consciousness I mean their outer consciousness?
   Ah not much!
  --
   A sort of power over circumstances does come to me, however, as if I could rise above it all and give the subconscient a bit of a work-over. Naturally this has some results: entire areas are brought under control. Thats the most important thing. Individuals get the repercussions later because they are very very coagulated, a bit hard! A lack of plasticity.
   Take the case of this man Im not naming Ive been training him, working with him, for more than thirty years and I still havent managed to get him to do things spontaneously, according to the needs of the moment, without all his preconceived ideas. Thats the point where he resists: when things have to be done quickly he follows his usual rule and it takes forever! this was illustrated strikingly that night. I told him, Just look: its there its THEREhurry up and warm it a little and Ill go. Ah! He didnt protest, didnt say any thing, but he did things exactly according to his own preconceptions.
   Its a terrible slavery to the lower mind, and so widespread! Oh, all these goings-on at the School, my child, all the teaching, all the teachers.2 Terrible, terrible, terrible! I was trying to turn on the switches to give some light and not one of them worked!
   Of course, these scenes are slightly exaggerated because they are seen in isolation from the rest; wi thin the whole many things crisscross and complete each other, diminishing each others importance. But in an experience like last nights, things are taken singly and shown in isolation, as through a magnifying glass. And after all its a good lesson.
   Inefficiency. All right, then.
  --
   Satprem later asked if this 'on earth' wasn't superfluous and Mother replied: ' this precision is not superfluous; I said "on earth" meaning that man does not belong only to the earth: in his essence, man is a universal being, but he has a special manifestation on earth.'
   Here, Mother had a passage deleted.

0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
   Last night I had two consecutive experiences showing with extreme precision that black magic is at the root of all this (Mother is speaking of both general and personal difficulties, in the Ashram and in her body).
   First of all, on the mental plane (the physical-mind, the material mind) I saw an individual. I am not entirely certain of his identity (when I saw him last night I didnt associate him with anyone in particular) but from his outer appearance he is evidently a sannyasi. He was pursuing me, blocking my way and trying to stop me from doing my work (it was a long, long affair). But I was very conscious and could foresee every thing he was about to do, so it had no effect. After a long while I emerged from this I had some thing else to do and I leftand on my way home he was everywhere, hiding and trying to catch me; but he didnt succeed in doing any thing. And I knew he had been acting in this manner for a long time.
   Then I woke up (I always wake up three or four times during the night) and when I went back to bed I had an attack of what the doctor and I have taken to be filariasis but a strange type of filariasis, for as soon as I master it in one spot it appears in another, and when I master it there it reappears somewhere else. Last night it was in the arms (it lasted quite a while, between 2:30 and 4 a.m.); but I was fully conscious, and each time the attack came, I went like this (gestures over the arms, to drive away the attack) and my arms were not affected at all. When it was over, I consciously entered the most material subtle physical, just beyond the body. I was sitting in my room there (an immense, cubic room) reading or writing some thing, when I heard the door open and close, but I was busy and didnt pay attention, presuming it was one of the people usually around me. Then suddenly I had such an unpleasant sensation in my body that I raised my head and looked, and I saw someone there. Do you know how the magicians in Europe dress, in short satin breeches and a shirt? He was wearing some thing like that. He was Indian, tall and rather dark, with slicked-down hairwhat you would normally call a handsome young man. He seemed to have been drawn1 there becausehe was standing in front of me staring into space, not looking at me. And the moment I saw him, there was the same sensation in all my cells as I have with what Ive been calling filariasis (its a special, minute kind of pain) and simultaneously all the cells felt disgusta tremendous will of rejection. Then I sat up straight (I didnt stand up) and said to him as forcefully as possible, How do you dare to come in here! I said it so loudly that the noise woke me up! I dont know what happened then, but things went much better afterwards.
   The moment I saw this person I knew he was only an instrument, but a well-paid instrumentsomeone paid a great deal to have him do that! I would recognize him again among hundreds I can still see him I see him more clearly than with physical eyes. He is an unintelligent man with no personal animosity, merely a very well-paid instrumentsomeone is hiding behind him, using him as a screen.
   Before that experience, as part of the attack, I also got a sore throat. I didnt believe it would manifest, but around 9:30 this morning when I came downstairs for meditation with X,2 it did. Its no thing at all, though. The whole time I was with X (and even before, when I was waiting for him), it was halted completelyevery thing in that room came to a halt. It started up again only after he left and I came here. But its no thing.
   X told me he has been doing some thing for me in his puja3since December, it seemsso this morning I thought he should know about the experience and I sent Amrita to tell him. He replied to Amrita that this confirmed his certainty that Z has been making black magic against me since December. He had been told that Z was practicing black magic in Kashmir. Could this be the same person I saw before [during the December 1958 attack]? Since it was someone who concealed his identity, I cant say but this form was robed as a sannyasi. Perhaps its he, I dont know. I reserve my judgment because I dont know personally. But this is what X said, and hes going to redouble his efforts.
   Thats the situation.
   I had a talk with the doctor this morning and he told me, In fact, your case of filariasis has some symptoms missing and others that dont normally exist. He was a bit perplexed because its impossible for him to understand what it might be if its not filariasis. I said that perhaps (because as I told you, I did have filariasis some years ago, but brought it under control) perhaps its being used as a base for this attack.
   Of course, there are certain symptoms which never appear with filariasis. And the doctor has been astounded at the control Ive had over it: it began in the feet, I checked it there; it went higher, I checked it there; then it went higher still and I continued to control it. Finally, the other day, it tried to get into the arms, but it couldnt hold outand last night there was a real riot! (Mother laughs) So perhaps its the deformation or transposition of some sort of mantric effort, like last time in 58 when there was an attempt to make me throw up all my blood but only food came out! Its probably some thing similar. My impression (Ive had it from the start) is that they have made a try at thrombosis (you know, when some thing blocks the circulation). Besides, it seems that X asked the doctor if blood-poisoning might be involved, so he must have seen this possibility. There has been absolutely no thing of the kind, but there has been an effort to block the circulation in the veins, probably an adaptation of the magic attack. And along with this have come all the usual things: all the usual suggestions, all the usual prophecies [about Mothers departure]. But for me, these are the normal facts of life, thats all. I am used to it. It has no importance.
   Do you really believe Z could be behind this magician you saw?
   It could be.
   I hadnt thought of it at allnot at all. I have seen Zs thoughts several times, but not in this form: very, very angry thoughts but simply trying to catch my attention.4 But this was some thing else. X said it was Z, thats what X saw. He doesnt seem to have attached the slightest importance to my magicianobviously this person was just a screen. It must be someone who knows magic and is being used by another as an instrument. But when I saw it all this morning, I must say I didnt once think of Z. Its only X who said so.
   But Z I dont know how to explain my relationship with him. He is sheltered by a light of benediction, so. When he was here I opened the doors for him to a realization he was incapable of having, some thing light years beyond him; and it gave him an appalling ambition, totally spoiling every thing. From this point of view, its a great blessing for him; even if he becomes a dreadful Asura, it will come to a good end! It doesnt matter, its not important. Thats why this morning, even when I heard what X said about Z, it was the same thing: this great Light of the supreme Mother going out towards Z. His magic is not important, but if he indulges in it, too bad for him. It doesnt concern me: its Xs business and X is doing whats necessary and I believe (laughing) he hits hard!5
   (silence)
   When I came down this morning I didnt want my cold to disturb the meditation with X, and this immobility came (Mother brings down her fists, showing a solid mass descending). Its what he uses for healing and I must say that the same thing happens to me, even when it doesnt come from him: a Force that seizes every thing, stops every thingno more vibrations, an immobility.
   I had told N. to knock at the door when he arrived with X, but he didnt do itluckily I heard the door opening. I stood up, still in that state and almost fell over! X must have thought I was having a spell of weakness or some thing, because I was holding onto the arms of the chair, and when I took his flowers, my hands were trembling I wasnt in my body. And afterwards, ah, what a concentration! We remained in it for about thirty-five minutes. It was SOLIDan extraordinary solidity! I didnt want to waste time waiting for it to subside before coming here, and you must have seen how I was when I arrived: like a sleepwalker! I said to the people I passed in the corridor, Im coming back, Im coming back! Thats all I could say, like an idiot.
   (silence)
   I wanted to tell you about this because its an indication. Its better to say such things as soon as they happen, to be sure of being accurate.
   this stupid cold in the middle of the night. It was the start of the attack.
   And now the door is open thats not so good! (Satprem gets up to close the door.)
  --
   Well see if last nights discovery has any results. this cold was all I needed! Its absolutely ridiculous.
   I didnt give it to you, did I?
  --
   Im a little overloaded by too many things.
   Too much work.
   No, you shouldnt have to do this work.6
   Who can do it, then? There is no one here. Thats why I wish greater attention would be paid in publishing translations of Sri Aurobindo.
  --
   You cant imagine how difficult things are now! You have to hold on tight: every thing is difficult, every thing. Its not an individual problem: every thing is grating everywhere, as though there were sand in all the gears. And things are reaching a kind of climax now.
   We simply have to hold on and endureno movement. The remedy is the same as for an illness: no movement.7
  --
   Puja: ceremony, invocation or evocation of a god (in this case, a tantric ritual).
   Z was Satprem's first guru when he became a sannyasi. Then Z tried to exert his control over Satprem and predicted to Mother that he would never remain in the Ashram. Finally Satprem broke with him and Z went away furious.
  --
   this 'massive immobility' Mother spoke of earlier.
   ***

0 1961-03-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   (On the previous day, Satprem had written a letter to Mother complaining of never having any concrete experiences. After a meditation together, this is what Mother replied.)
   [ this letter has disappeared.]
   Its not that you dont have experiences! You even have access to regions where people very rarely go; you are capable of receiving light, intuitions, revelations but this is probably so normal for you that you dont notice it! I came to meditate with you especially to see what was preventing you from being conscious. And on your right side, I saw a sort of crystallization somewhat as though you were inside a statue.
   It seemed made of transparent alabasterhard, harder than stone. It was the result of an individualization that was my impressionan individualization that has become very hardened. It has tried to become entirely transparent but has no tangible contact with things things enter only through the higher regions, through intellectual perceptions (not intellectual, a sort of mental vision). And I began to bang on it!
   It was mainly on your right side I banged on it. But strangely enough, it didnt break it became supple, but then it lost its beauty. (It was so beautiful, as though sculptured!) I tried to pass through it, but to do so ( this is what I found interesting), instead of passing through at this level (the chest), the psychic plane the level of the souls vibration I had to climb up above and then descend; and finally, without even realizing it, I found myself inside I had entered through sheer force of concentration. There, at the vital level, the emotional vital (solar plexus), I put two flowers: one very large Endurance in the Most Material Vital [zinnia] and another flower like the one X just gave me [cosmos] but bigger and pure white (it concerns sexual movements, light in sexual movements). But curiously enough, I passed inside through a trance; I was quite busy trying to make it more fluid when all at once, poof! I found myself inside. But since I entered through a trance it became completely objective: no more thought, no thing. And I saw I had put these two flowers there (at the levels of the abdomen and chest), one more active, a very large, dark purple Endurance flower, and another much smaller, pure white, slightly lower down. While I was watching this I think the clock must have struck some thing pulled me and it all faded away.
   And I found it interesting that when I received your letter yesterday evening I concentrated for a moment, almost out of curiosity: Why doesnt he ever feel he has an experience? Why doesnt he feel any thing? I wanted to know precisely what type of experience would give you the feeling of having an experience!
   If I could receive the Light: if I could SEE this Light; if I could see the vastness opening before my eyes.
   Then its in the realm of visions, of conscious perception.
  --
   I understand! But yesterday when I was concentrating, I seemed to be sitting right in front of you again; and in the same way, with my left side, I was banging, banging on that absolutely rigid thing on your right. I was astonished: Why am I banging? (I had no intention of banging!) It was strange. The left side isnt like that, its the right.
   But now I have done some damage!
  --
   Strangely enough, Ive received the same complaint from S. He says, I dont have any experiences. What kind of experience do you have? I asked. He replied, I sit in meditation and what comes is peace, peace, peace its always the same thing!(Some people would be very happy with that, but him.) I asked him, What experience do you want? To be conscious, he told me, to be conscious of the Divine, conscious of the divine Presence! And I always answer him, Its because your mind is barricaded. (Mother forms a geometrical figure) He is so convinced that he knows! He tells me, No! Its not that. He doesnt believe me!
   At any rate, I have had no results with him, nor with X.
   Several times in my life I have met with the particular phenomenon of having an absolutely exceptional and unique experience and at the same time feeling that a part of my being was unaware of it! I would tell myself, if I hadnt been both here and there at the same moment (Mother indicates two different levels in her consciousness), I might have had all these experiences and never known it! And this happened not just once but many times. Some were utterly unique, like certain ancient Vedic experiencesutterly unique. When I recounted them to Sri Aurobindo, he told me, Oh, its extremely rare! Some people try all their lives to attain that. And it happened to me not just once but often: the experience took place there (gesture above) and some thing up there knew, and yet there was some thing down here that would never have known if the other hadnt (same gesture). Nevertheless the total experience was there.
   Its very difficult to explain, its extremely subtle.
   But it made me think that some thing like this must be happening with people here. Because, not to boast, but I do give you people experiences!
   Of course, all of you would be perfectly justified in replying, What good does that do if were not aware of it! But it must be a phenomenon like the one I described. I am looking for the reason some thing which refuses the knowledge. A part of the being is refusingalthough not consciouslyto become aware of the experience.

0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   And for me the experience was so clear! So lovely and so spontaneous! And its the first timeat the very beginning of our relationship, I had often concentrated on X to thank him for what he had done, but this is the first time it came like that: such a sweet, sweet atmosphere, so luminous, so radiant. Then in the afternoon N. tells me this [that an adverse force was present in the atmosphere]!
   I had felt NO thiNG. No thing.
   You know he said someone has been doing black magic against me; but I have never felt any thing of the sort in the room where we meditate, because I make a point of coming half an hour early and this of course clears the atmosphere: every thing is always ready when he arrives, in silence, in perfect peace. Hasnt he always told you that when he comes into that room he enters another world, like Kailas?1 And thats the way it has always been. If there has been a change, its that now its even more like thatbecause (how to put it?) its more stable. Before, it fluctuated a bit: it came, went, came. But now its like a tranquil mass (Mother lowers her arms) that doesnt stir. Yesterday in particular, this was the experience: I felt him coming (when he is about to come in, I always sense some thing drawing me outward a little so that I wont be completely in trance and can stand up), and this prayer came so spontaneously, oh! And then (laughing) in the afternoon N. tells me, Oh, X said he had some difficulty at the start of todays meditationa hostile force was present and it took him five minutes to clarify the atmosphere!
   It gave me the impression you get in outer life: all the pieces more or less dovetail but with no inner unitytheres not ONE thing, not one, that is true, essentially and always true. We know it is like that outwardly, of course; but I have always felt that with people who have an inner life, one could attain a kind of identity of vibration and knowledge but no!
   Very well, I said, if thats how it is..
  --
   What ruffles me is that someone like X, who has worked on himself, ought to have felt it. Why do I feel it? Because since I have been doing all this work on my body, it senses things and it is never mistaken. I have had repeated proof that it is never mistaken. When a higher vibration comes, it feels it right away! But I must say that this has only been the case since the body became very universalized. However, I was under the impression that X must have been somewhat universalized to have the powers he has, but now I dont know.
   Its not that I was disappointed by his way of being, certainly not; but it has suddenly confronted me with a terrible problem: Is it impossible to live a truth in material consciousness? Is it really impossible? An absolute, I mean an absolute truthnot some thing entirely subjective and relative, each one living his own truth in his own manner. Will one person always be like this and the other like that and the third like some thing else? So that only by putting all the pieces together do we actually amount to any thing and yet to what?! Is it completely impossible for absolute truth to manifest in the present state of Matter? this is the problem that has seized me.
   Why? Probably because I was ready to face it. But it has been posed so intensely. It was so intense that it was painful.
  --
   My bodys consciousness has changed that much I know. Not totally, of course, but enough to feel that theres no separation, that vibrations are unpartitioned there are no partitions! And I felt this very strongly with X: that when we were face to face in meditation there was no longer any difference between us, that this Vibration I was feeling this Vibration of a strong and very solid, very balanced peacewas the same for him as for me. I didnt feel that I was here and he was there. I had only to shut my eyes and there was no difference between us. ( this doesnt happen just with him: I feel it with everyone; but I am aware of how it is with others, I can sense why they dont feel it.) But I was under the impression that he, at least, would have felt it I must have been mistaken! this incident came to tell me I was mistaken.
   Still, it surprises me. Because sitting in that room, one has the feeling (I say one, its probably I dont know what it is), I thought he had the same feeling I did: oh, it could last an eternity! Its like that: tranquil, tranquil, peaceful, balanced, strong. On other occasions there was a kind of movement: it came, went, came, went; but this time (Mother stretches forth her arms as if time had stopped) and I am like that (not the I here, the I above), I see it like that. Then just as the clock is about to strike, when the half-hour is finished, some thing comes and tells my body, Now! A tiny shock, and two or three seconds later the clock strikes. I always feel beforehand, Now its over. Otherwise there would be no reason for it to endits so peaceful! And not some thing diluted, as it were, but strong, compact. Compact. Then that tiny shock and the body comes to attention: Ah, Im going to have to move! And always after about two seconds, the clock strikes. I open my eyes, look at X and wait. Three or four seconds later, or after a minute or two, he opens his eyes, bows to me and gets up. Then I get up. Its always the same. So I dont know why. I dont understand what goes on in his consciousness. I no longer understand.
   Im not so sure about what he said to N.
  --
   He doesnt speak about these things with N. Perhaps N. has confused two different times or. Because Xs way of expressing himself can seem very vague when you dont know him well, especially when it concerns time and place. this attack may not have occurred during the meditation with you, but beforeh and or elsewhere.
   I dont know, because N. said quite categorically: X told me that on arriving for this mornings meditation he had some difficulties and it took him five minutes to get over it; an adverse force was present. N. was quite positive and I even made him repeat it. Are you sure, I asked him, that it didnt happen when X came to you? No, N. replied, X met that force THERE. He said THERE! Yet that it could have been there, with all the force, light and peace that descended is incomprehensible to me. Because the first thing I do when I sit down is to make a thorough cleaning.
   It ruffles me because its like a negation of my power. Till yesterday I had never experienced any thing of the kind! On the 29th, you know, it will be forty-seven years since I first came here3thats not exactly yesterday! And ever since I began working with Sri Aurobindo, I have had the sense of this Power, it has never left me; so. It is disconcerting to have this kind of episode come up after such a long time.
   Ill try to speak with X and find out exactly what happened.
   That risks a terrible misunderstanding; be careful. Perhaps he wont even remember what he said anymore. Its difficult with X because he doesnt say things with his mindit just comes like that, and then he forgets. You know how it is. Some thing may have made him speak. For instance, I know that with N. he almost always says unpleasant things about people and situations and this entirely results from N.s atmosphere. I have told N., He speaks like that because of your inner attitude. To one person he will say one thing, to another some thing completely different on the same subjectit depends a great deal on who hes talking to. No, I havent told you all this for you to speak with X about it, I have told you because it has posed a serious problem for me.
   Its best to wait and see. I put a certain force into that note I wrote this morning (I wrote it at a very early hour) and you know that a formation4 is created when I write; I willed it to go to himand he may have received it. Well see what happens. Its better not to speak of it because it might speaking is too external.
   On other occasions (as I have told you) I had difficulties with X on the mental plane; now all that has cleared up, cleared up very well. But this present situation is on another plane, so lets wait. Perhaps probably it will clear up.
   (silence)
   I probably needed the experience. You remember that type of detachment I spoke of when I had that experiencewhen the BODY had that experience of January 24, 1961well, it has increased to such an extent that it now applies to any thing and every thing linked with action on earth. this detachment was probably necessary. It began with some thing like things dissolving (Mother makes a gesture of crumbling some thing between her fingers); certain kinds of links between my consciousness and the Work were dissolving (not links with me, because I dont have any, but with the body; the whole physical consciousness, all that attaches it to the things in its environment, to the Work and to the entourage I spoke to you about that in regard to physical immortality; well, thats what is happening now). Its like things dissolvingdissolving, dissolving, dissolving. And its more and more pronounced. During these last days, things have been becoming increasingly difficultdifficulties have been coming one after another, one after another. Formerly, I had the power to get a grip on them and hold them (Mother tightens her grip as though mastering circumstances); but now that this type of detachment has begun, things drift away everywhereeverywhere, everywhere.
   So this episode with X is probably part of the same process. What has been affected is a certain confidence in the REALITY of the Power, the REALITY of spiritual action; there seems to be no communication between here (above) and there (below).
   Does that mean youre breaking all contacts with the earth?
   No, thats not it. things go on. I dont know, I have no idea. I cant say exactly what it is, but. Its a. Dont know. In any case, it seems obvious that the NATURE of the contact must become very different. Because in proportion to this detachment, the reality of the Vibration and especially the vibration of divine Lovekeeps growing and growing (out of all proportion to the body, even) in a FORMIDABLE manner, formidable! The body is beginning to feel no thing but that.
   Is this detachment necessary, then, for divine Love to be established? I dont know.
   Yes, its as if I were living, as if the BODY were living (despite all the illnesses and attacks, all the ill will besetting it), living in a bath of the divine vibrationba thing in some thing immenseimmense, immense limitless, and so stable! The body lives in it like this (gesture as if Mother were floating). So even when there is what we call physical pain, even when there are blows to morale (like having a cashier ask you for money and you have none to give him5), well, despite it all, despite all the possible complications (coming all at the same time), EVERY thiNG, every thing that happens now, even things which seem extremely unpleasant to our mental conceptions or our mental reactions, every thing is a bath, a bath of the vibration of divine Love. So much so that if I didnt control my body, I would be smiling at every thing all the time like an idiot. A beatific smile for every thing (I dont show it because I control myself).
   (silence, the clock strikes the hour)
  --
   X is sensitive mentally, but to what degree? And to what degree do things crystallize differently for him because of all his ideas?
   Well see.
  --
   But you know, its no joke, this transformation!
   (silence)
  --
   Its one thing to have the spiritual experience of the illusion of material life (some find this painful, but I found it so wonderfully beautiful and happy that it was one of the loveliest experiences of my life); but now the whole spiritual construction as one has lived it is becoming a total illusion! Not the same illusion, a far more serious illusion.
   If That was not there. Obviously, That [divine Love] is here, like a mattress placed so you wont break your neck when you fall. Thats precisely the feeling: this experience of the vibration of divine Love is the mattress so you dont break your neck!
   So, petit, dont brood; whatever your difficulties may be (laughing), you can tell yourself they are only beginning!
   And Im not exactly a baby; I have been here forty-seven years, and for some thing like yes, certainly for sixty years I have been doing a conscious yoga, with all that memories of an immortal life can bring and see where I am! When Sri Aurobindo says you must have endurance, I think he is right!
   this path is not for the weak, thats for sure.
   I believe this body has suffered as much as a body can bear without going to pieces, and it keeps going, it has never asked for mercynot once has it said, No, its too much, not once. It says, As You will, Lord: here I am.
   And so it continues.
  --
   The following undated note (which could date from this or any number of other times!) was found among Mother's scattered papers: Now the situation has become very critical, all the reserves have been swallowed up, there are debts, many important works remain unfinished and the daily life has become a problem. It is the subsistence of more than 1,200 people which is in question.
   ***

0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   In your case, it is very clear: each time he comes, every thing seems to go askew. And the only reason for it is the conflict between the force he brings down (of course, when he comes I encourage it to come down!), and the inner resistances; and this creates the Contradiction, which becomes more and more pronounced.
   It speeds up the work, but at the same time it makes it a bit taxing.
   As for him, even now his way of working consists in eliminating all obstaclesjust the opposite of what Sri Aurobindo was doing. Sri Aurobindo used to envelop them, like this (Mother opens her arms to embrace every thing), and then act upon them so that they would no longer be obstacles. But the first thing X said when he first came to the Ashram was, Oh, there are a lot of elements which shouldnt be here! And he would talk about a purge: eliminate, eliminate, eliminate. But if you eliminate every thing from life which is unresponsive to the Divine, what will be left?
   He certainly hasnt understood Sri Aurobindos yoga. And its useless to try to explain any thing to him.
  --
   When external difficulties subside, when the body becomes passive and quiet, when it is not constantly demanding attention, then you can LIVE in this supramental consciousness and it does not seem so difficult; you feel it is so victorious in its essence that it will end all difficulties.
   But for this to come about, you must remain for a while on those higher reaches and not be constantly, constantly dragged down below where you have to fight each minute simply to LASTto last in all ways: not just personally, but collectively.2 Its a minute-to-minute bout, simply to last. And how long do we have to last for the thing to be done?
   It is a difficult period.
  --
   You have to look at all this with a smile, of course (and I do), but I must say that the enthusiastic side (you know, that fire of enthusiasm) has been dampened. Well, theres no need to get excitedit will take time.
   We just have to keep on going, keep on moving: one step after another, one step after another, one step after another, without asking how many steps its going to take, or recalling how many weve taken.
   What we really have to do is come alive from minute to minute, living always in the present moment, stubbornly, like this (Mother puts a fist on the arm of her chair, then another, and so on, in a slow, dogged, unrelenting march).,
   Yet Sri Aurobindo seemed to say that things would be easier once the Supermind came down.
   Yes. Yes, obviously! But easier than what, mon petit?
   I dont know. I have reread some of his writings where he seemed to say the work would be easier. What happened, why isnt it like that? He seemed to be saying everywhere: things will be easier, the work will be easier
   Yes. But easier is only relative.
  --
   Its not some thing miraculous, you know. To be really satisfied, the human mind always needs some kind of miracle. In its thought, the miraculous is associated with the Divine. I know, because I was born like that. I felt like that when I was very young. And only because life has dealt me some extremely brutal denials have I come to this kind of sober and reasonable attitude. You know (I told you this the other day), its disgusting! (Mother laughs) All the bloom has gone banished by the hard knocks of life. For I was born with this feeling that yes, that Truth is some thing miraculous, which has only to show itself to prevail.
   It would be like thatwithout the adverse forces.
  --
   The adverse force is what keeps the Divine from blossoming miraculously whenever He appears. Because I know that wherever Matter is not under the influence of this adverse will to any degree, it blossoms immediately. And every thing in the human heart, in human consciousness, in human thought, all that is slightly sheltered from this adverse influencesheltered by the psychic, the divine Presenceblossoms, becomes immediately becomes marvelous, without any obstacleall the obstacles come from that source. So its all very well to call it an accident, but.
   Its obviously reparable, theres no doubt about that, but at what price? And how it complicates things!
   We are told it will be all the more beautiful later I am absolutely sure of this I dont doubt it for a minute, but.
   The world as it is, really say what you like, even upon the most perfect heights, its woeful. It is woeful.
  --
   Theoretically, it shouldnt be that way, but in fact it is. Some thing will never be perfect until this accident has been abolished.
   That is my experience.
   And to come to this experience I had to pass through a state of the most supreme indifference, where the whole terrestrial manifestation is an illusion; I passed through that, I had my experience BEYOND that. And beyond that at the moment of supreme ecstasy came fiery tears of grief.
   (silence)
  --
   And I am really in the most favorable conditions, because my body says yes. It says yes, yes, yesit doesnt complain. this may be the sense behind all this illness and difficulty. Not a single day of complaint.
   The night before last I was again awakened at midnight (not awakened: I came out of my trance) with those stings burning from inside out, from the tips of the feet up to here, everywhere, in the back it lasted four hours, non-stop. Well, my body didnt once complain. Not once did it ask for it to stop; it just kept quiet, saying: Thy Will be done. And not only saying it but FEELING it, quietlyfour hours of minuscule tortures. It didnt say a thing.
   Saying no thing is elementary for me! But the body didnt say any thingit didnt even fidget; it didnt even have, you know, that feeling of, When will it be over? No thing. It just stayed quiet, quiet. I was like a statue in my bed, stinging from head to toe. So I really cant complain! The instrument I have been given is of truly good quality. An unflinching goodwill.
   But without any doubt, this is diabolical.
   (silence)
  --
   And if you really want to please me (I believe you do!), if you want to please me, concentrate on the book on Sri Aurobindoyou cant imagine how much I am interested! And as I LOOK, I see into the future (not with this little consciousness), I see that its a thing of GREAT importance. It will have a great action. So, I want to clear the way for you now, for us to have time.
   I will surely need a quiet mind to prepare the work.3
  --
   To finish this reading and assimilate it quietly. I dont feel capable of writing at all, unless I can receive the inspiration.
   But you will receive it!
  --
   I have never written or spoken to X about this, but through mental contact I have told him I dont know how many times: Satprem has a work to accomplish that is INFINITELY more important than reciting mantras. If it can help him to discipline himself, fine, but its no thing more; he will not accomplish his work by reciting mantras. He has some thing to do and he will do it. I have hammered that into his head (Mother laughs).
   So, petit, see you tomorrow.

0 1961-04-08, #Agenda Vol 02, #The Mother, #Integral Yoga
   All these things are interwoven, you seeeach time, you seem to be adding a touch. Even a detail that doesnt seem relevant by itself becomes part of a gradually emerging picture when seen with the whole.
   Yes, of course. But its basically a description of my sadhana, thats all, and I always say that it will be interesting only if I go through to the end.
  --
   He is used to maintaining a kind of poise, the poise of the traditional attitude of indifference towards every thing material: Its an illusion, it has no importance, theres no need to be concerned with it. Nature is acting, not 1; Nature is acting and Nature is built like that, so why bother about it, why worry. Thats how he lived until he came here, and its why he had this attitude of indifference. But here it began to change. And of course his body isnt used to it; it has difficulty keeping up, it lacks plasticity.
   The first thing he did was to go see the Doctor and ask him to heal his ear, heal his stomach, heal. So the Doctor told him, But why do you eat just any thing at any time of day? Naturally youre sick. And then he was constantly running up against our ways of organizing material things herepeople like him dont organize, they dont care, they just let things drift. Regarding his son, for instance, the Doctor told him, Its because you dont look after him. If you did, this wouldnt happen. And X very bluntly replied, But why!?
   Theres a gap.

0 1961-04-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   For instance, cats can very easily incarnate the vital force of a dead person. I have had two absolutely astounding experiences of this.
   The first was with a boy who was a Sanskritist and had wanted to come to India with us. He was the son of a French ambassadoran old, noble family. But he learned that his lungs were bad, and so he joined the Army; he enlisted as an officer, just at the start of the 1914 war. And he had the courage of those who no longer cling to life; when he received the order to advance on the enemy trenches (it was incredibly stupid, simply sending people to be slaughtered!), he didnt hesitate. He went. And he was hit between the two lines. For a long time, it was a no mans land; only after some days, when the other trench had been taken, could they go and collect the dead. All this came out in the newspapers AFTERWARDS. But on the day he was killed, of course, no one was aware of it.
   I had a nice photo of him with a Sanskrit dedication, placed on top of a kind of wardrobe in my bedroom. I open the door and the photo falls. (There was no draft or any thing.) It fell and the glass broke into smithereens. Immediately I said, Oh! Some thing has happened to Fontenay. (That was his name: Charles de Fontenay.) After that I came back down from my room, and then I hear a miaowing at the door (the door opened onto a large garden courtyard1). I open the door: a cat bursts in and jumps on me, like that (Mother thumps her breast). I speak to him: What is it, whats the matter? He drops to the ground and looks at meFontenays eyes! Absolutely! No one elses. And he just stayed put, he didnt want to go. I said to myself, Fontenay is dead.
  --
   The other story dates farther back. I was living in another house (we had the whole fifth floor), and once a week I used to hold meetings there with people interested in occultism they came to have me demonstrate or tell them about occult practices. There was a Swedish artist, a French lady and a young French boy, a student and a poet. His parents were decent country people who bled themselves white to pay for his life in Paris. this boy was very intelligent and a true artist, but he was depraved. (We knew about it, but it was his private life and none of our business.) One evening, when four or five of us were to meet, this boy didnt turn up, although he had said he would. We had our meeting anyway and didnt think much about itwe thought he must have been busy elsewhere. Around midnight, when the people were leaving, I open the door. A big black cat was sitting in the doorway and, in a single bound, it jumps on me, just like that, all curled up in a ball. So I calm it down, I look at itAh, the eyes! They were this boys eyes. (I no longer recall his name.) Right away (at the time we were all involved in occultism), we knew some thing had happened; he had been unable to come and the cat had incarnated his vital force.
   The next day, all the newspapers were full of a vile murder: a pimp had murdered this boyit was disgusting! Some thing utterly vile. And it had happened at the very moment he should have come the concierge had seen him going into the house with this pimp. What happened? Was it just for money or for some thing elsevice? Or what?
   But both times, the incarnation was so (how to put it?) powerful that the eyes changed; the eyes of the cat changed completely into the eyes of the dead person. Unmistakable. Both came to me and both times there was the same movement, the same kind of feline howlyou know how they sound.
   But I have had some cats. I had a cat who was the reincarnation of the mind of a Russian woman. I had a vision of it one day, it was so strange this woman had been murdered at the time of the Russian Revolution, along with her two little children. And her mind entered a cat here. (How? I dont know.) But this cat, mon petit. I got her when she was very young. She would come and lie down, stretched out like a human being, with her head on my arm! (I used to sleep on a Japanese tatami on the floor.) And she would stay there, so well-behaved, didnt stir all night long! I was really amazed. Then she had kittens, and wanted to give birth to them lying stretched out, not at all like a cat. It was very difficult to make her understand that it couldnt be done that way! And one night after she had had her kittens, I saw her I saw a young woman in furs, with a fur bonnetyou could just see a tiny human face; she had two little ones and she came to me and placed them at my feet. Her whole story was there in her consciousness: how she and the two children had been murdered. And then I realized she was the cat!
   The cat wouldnt leave her kittens for a moment! Not for any thing. She wouldnt eat, wouldnt go outside to relieve herself, no thing: she stayed put. So I told her, Bring me your kittens. (If you know how to handle them, cats understand very well when theyre spoken to.) Bring me your little ones. She looked at me, went and brought one of her kittens, and placed it between my feet. Then she went to fetch the other one and placed it between my feet (not beside, between my feet). Now you can go out, I told her. And out she went.
  --
   Once this cat was stung by a scorpion. A foolhardy youngster, he used to play with scorpions. I had to rescue him one day; I came onto the verandah just when he was playing with a big scorpion. I caught the cat, put him on my shoulder and killed the scorpion. But another time I wasnt there, and he was stung. He came inside, done for. I clearly saw the signs that he had been poisoned by a scorpion. I put him on a table and went to call Sri Aurobindo. Kiki has been stung by a scorpion, I said. (He was dying, almost in a coma.) Sri Aurobindo pulled up a chair, sat down facing the table and began to gaze at Kiki. this lasted about twenty or twenty-five minutes. Then suddenly the cat relaxed completely and fell asleep. When he woke up, he was entirely cured.
   Sri Aurobindo didnt touch him, he didnt do any thing; he simply gazed at him.
   I had another cat I called Big Boy. Oh, how beautiful he was! Enormous! A tail like the train of a gown. He was beautiful! Since there were all kinds of cats prowling around, including a big fierce tomcat who was extremely vicious, I was very afraid for this one when he was little and I got him used to spending his nights inside (which is hard for a cat to do). I forbade him to go out. So he spent his nights inside and when I got up in the morning, he got up too and came and sat down in front of me. Then I would say, All right, Big Boy, you can go, and he would jump out the window and go off but never before. And this is the one who was poisoned.
   Because later on he would go roaming about; he had become terribly strong and would prowl around everywhere. At that time I was living in the Library house, and he would go off as far as the Ashram street (the Ashram didnt belong to us yet, the house was owned by all kinds of people), but when I would go out on the terrace across from Champaklals kitchen and call, Big boy! Big Boy! although he couldnt hear it, he could sense it, and he would come back galloping, galloping. He always came back, unfailingly. The day he didnt come back, I got worried; the servant went looking for himand found him moaning, vomiting, poisoned. He brought him to me. Oh, really! it was. He was so nice! He wasnt a thief or any thinghe was a wonderful cat. Someone had laid out poison for god knows what cat, and he ate it. I showed him to Sri Aurobindo and said, He has been killed.
   Before that, I lost another one from that kind of typhoid cats get. He was called Browny and he was so beautiful, so nice, such a marvelous cat! Even when utterly sick, he wouldnt make a mess, except in a corner prepared just for that; he would call me to carry him to his box, with such a soft and mournful voice. He was so nice, with some thing sweeter and more trusting than a child. There is a trust in animals which doesnt exist in humans (even children already have too much of a questioning mind). But with him, there was a kind of worship, an adoration, as soon as I took him in my armsif he could have smiled, he would have. As soon as I held him, he became blissful.
  --
   When I moved here to the Ashram, I said, We cant bring any cats into this house, its quite impossible. this was after Big Boys death, and we had had enough of cats. I gave away the others, but the first one, the mother of the whole line, was old and didnt want to leave, so I felt her behind. She stayed in a house over there, wi thin the Ashram compound. And one dayshe was very old and could no longer move I saw her come dragging in and sit down on that terrace on the other side. (Now you cant see it any more the Service Tree has hidden it completely but in those days you could see it very clearly.) She came and sat down over there where she could watch me until she died. Quietly, without moving, she died watching me.
   All these cat stories! If we had photographs, we could make a pretty little album of cat stories.
   And extraordinary, extraordinary details! Showing such intelligence, oh! this woman I mean this cat who had been a womanif you knew how she brought up her children, oh! With such patience, such intelligence and understanding! It was extraordinary. One could tell long, long stories: how she taught them not to be afraid, to walk along the edge of walls, to jump from a wall to a window. She showed them, encouraged them, and finally, after showing and encouraging them very often (some would jump, others were afraid), she would give them a push! So of course they would jump immediately.
   And she taught them every thing. To eat, to. this cat would never eat before they had all eaten. She would show them what to do, give each one what it needed. And once they had grown up and she didnt have to look after them anymore, if they kept coming back she would send them away: Go away! Your turn is over, its finished. Go out into the world! And she would take care of the new ones.
   Once one of her kittens was ill. She was pretty and gray colored, clear gray like a very soft fur, very pretty. She had caught this cat sickness and was lying down. And the mother was teaching all the little ones not to come near her; she would make them go all the way around, as if her instinct told her it was contagious. And you would see them (the sick kitten was right in their way) going all the way around, never coming near.
   These cat stories went on for years and years.
  --
   And, an incredible thing this cat was very pretty, but she had a wretched tail, a tail like an ordinary cat; and one day when I was with her at the window, one of the neighbors cats wandered into the gardenan angora with three colors, three very prominent colors, and such a beautiful tail trailing behind! So I said (my cat was just beside me), Oh! Just see how beautiful she is! What a beautiful tail she has! And I could see my cat looking at her. My child, in her next litter she had one exactly like that! How did she manage it? I dont know. Three prominent colors and a magnificent tail! Did she hunt up a male angora? Or did she just will for it intensely?
   They are really some thing, you cant imagine! Once, when she was due to give birth and was very heavy, she was walking along the window ledge and I dont know what happened, but she fell. She had wanted to jump from the ledge, but she lost her footing and fell. It must have injured some thing. The kittens didnt come right away, they came later, but three of them were deformed (there were six in all). Well, when she saw how they were, she simply sat on themkilled them as soon as they were born. Such incredible wisdom! (They were completely deformed: the hind paws were turned the wrong way roundthey would have had an impossible life.)
  --
   Mind you, I would never have considered having any, but two cats were already there when I came to the house. They were not very interesting cats, but they became the parents of the one I just told you about (those boys who were living with Sri Aurobindo had already had some experience; they knew quite a few things about cats), and that was the origin of all the cats I had here. But people (you know how simplistic they always are!) believed I had some special attachment for cats, so then of course everybody started keeping cats! It was no use my telling them, No, its a particular study were making I wanted to see, to learn certain things, and I learned what I had to but now that I have moved to another house, the cat era is over; the old friends are gone, only the younger generation is left. I gave them all away and said) Thats enough. But its hard to make people understandsome people here have 25 cats! Thats unreasonable! Its not the way to deal with cats. You have to look after them as I did, and then it becomes interesting.
   There was one I know I SAW it: when he died there was already the embryo of a psychic being, ready for a human incarnation. I made them progress like wildfire.

0 1961-04-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   All kinds of things are coming up from the subconscient. We seem to be constantly descending instead of ascending.
   Oh, the subconscient! Every night its a real invasion of things that are so the WHOLE subconscient keeps coming up, coming up, coming upnot just mine but everybodys. There seems to be no end to it.
   But now I have the knack of forgetting I just forget. Because when I used to remember, I had to fight for entire days. So as soon as I wake up, I erase it right away: go away! Gone!
   But all night long I am fully conscious of a lot of things they cant be called trivial, but. Oh, its as though every thing that can comes to tell me: You think there will be a supramental transformation? Well then, just look: there is this and that and that and this, this one and that one, this circumstance, that thing, the world, people, things. Oh, a deluge!
   And in the evening before going to sleep I read the Vedas, which aggravates the situation. Because those people rememberei ther they have heard of it, or they remember it themselvesa supramental realization; and they describe it all so beautifully that it makes you feel very far from it, so very, very far.
  --
   Before, I used to find joy in a beautiful idea or a beautiful experienceall that is finished. I am in a state where no thing, absolutely no thing has any value except ONE SINGLE thiNG.
   (silence)
  --
   Low? No, you arent low I see you too, among the things I am looking at, and it isnt true. No, you are much better than you were! (Mother laughs)
   (silence)
   But you know, what seems to have gone is all this illusory enthusiasm we confuse with. Sri Aurobindo speaks of it very often, and each time I read that sentence of his its like an icy shower (Mother laughs). I no longer know the exact wording, but he uses two words: illusory hopes all the human illusory hopes. It goes plunk! Well, all that has entirely gone. When I saw it I deliberately rejected it. Yes, I said to myself, we are always trying to cheer ourselves up with hopes.
   (Mother turns towards the tape recorder) Dont keep all that. Its not worth it, dont keep it. Its quite useless. Take it out.
   this is merely a passing phase, thats all.
   ***
  --
   If I could remain quiet like this for hours on end, without letters, without oh, without seeing people! Would it perhaps go more quickly? I dont know.
   Why dont you take a break for a while?
  --
   But surely there are things you could cut down?
   Yes, if I could cut down a bit it would help.
  --
   I have become only this (Mother slowly moves her arm forward with clenched fist, as if to show all her force tensed and pushing, inexorably pushing).
   (Mother gets up)
  --
   Actually it is because, without knowing it, you are becoming aware of the true Self, and that awareness always produces a sense of betrayal. But its neither you nor I nor he nor any thing other than THAT which is being betrayed. All that we are is a betrayal of That. this is what it is. And we are constantly pushing, pushing, pushing to go beyond.
   Its all right. Dont worry. When you are a little upset, you only have to think: Oh, Mother is here, and she will do the work.
   And dont have any more toothaches. I dont like you to have toothaches!
  --
   things are moving thats all.
   We are all moving.

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   I stumbled upon a sentence from Sri Aurobindo yesterday or the day before. From the occult standpoint it has to do with a rather important problem, and I would really like some light on this question: The man who slays is only an occasion, the instrument by which the thing done behind the veil becomes the thing done on this side of it.
   It means exactly this (I am going back to the preceding sentence): Who can protect the one whom God has already slain?1 He has already been slain by God. When God has decided that someone is to be slain, no thing can protect him or keep him from being slain. And Sri Aurobindo adds: the man who slays (because it is not God who slays directly, he uses a man), the man who slays is only a circumstance, the instrument through which the thing decided by God behind the veil is accomplished materially here.
   These are political texts from the revolutionary period, concerning bomb attacks against the English. And then he says that the man God has protected can never be touched. However hard you try, you will never be able to slay him. But who can protect the man God has already slain? He has already been slain by God. And man is simply the instrument used by God to do here what has been done there (it has ALREADY been done there). Its very simple.
  --
   According to my experience both things are simultaneous, so to speak. Its we who introduce the notion of time, but the notion of time doesnt exist on the other side.
   For example, if I were asked how much time it takes for a thing decided upon there to be realized here, I would answer that it is absolutely indeterminate. That is my experience. I always give the following example because its so clear: thirty-five years before India became free, I saw that she was free. It was already done. And I have also seen things which for us are almost instantaneous some thing is decided there and realized almost instantly here. And there are all sorts of possibilities between these two extremes, because the notion of time is not at all the sameso we cant judge. It is facile to say that what you are seeing will happen in a year or in a week or in an hour but in fact, this is impossible. It depends upon the case and certain factors which are part of the whole.
   In one chapter of The Synthesis of Yoga, Sri Aurobindo says that there is a state of consciousness in which all is from all eternityevery thing, without exception, that is to be manifested here.
  --
   In a certain state of consciousness (I no longer remember what he calls it I think its in the Yoga of Self-Perfection), one is perfectly identified with the Supreme, not in his static but in his dynamic aspect, the state of becoming. In this state, every thing is already there from all eternity, even though here it gives us the impression of a becoming. And Sri Aurobindo says that if you are capable of maintaining this state,2 then you know every thing: all that has been, all that is and all that will bein an absolutely simultaneous way.
   But you must have a firm head on your shoulders! Reading some of these chapters in Self-Perfection, I thought it would be better if it didnt fall into just anyones hands.
   Anyway, in this state the feeling of uncertainty completely disappears (he explains it very well).
   We think its BECAUSE we do such and such a thing that some thing else happens. (And how frequently, too!) People are constantly saying and writing: do this and that will happen. But the fact that this person speaks and the other one acts is also absolutely decreed.
   If we could really get this into our heads, it would probably make them swim.
   But things as they are wouldnt be changed at all. I have had a very clear experience of this: the absoluteness of all that is materially; every thing we think we are doing, or are planning, or intending, doesnt change any thing about any thing. But then, I was intent upon understanding what difference there can be between the true and the false state, SINCE MATERIALLY EVERY thiNG IS EXACTLY AS IT SHOULD BE. (We think that things are like this or like that because of certain reactions we have, but our very reactions are as absolute and decreed as the thing itself.) And yet.
   I have had this experience, and I remember it even went on for several days; I saw all material circumstances as an absolutean absolute that we perceive as an unfolding, but which is an eternally existing absolute. I had this experience, and at the same time I had a very clear perception of what falsehood is the lie; what, from the psychological, the mental point of view, Sri Aurobindo, translating from the Sanskrit, called crookedness.3 We attribute the course of circumstances to our psychological reactionsand indeed, they are used momentarily because every thing collaborates either consciously or unconsciously to make things be what they have to be but things could be what they have to be without the intervention of this falsehood. I lived in that consciousness for several days, and it became apparent that this was what separated falsehood from truth. In this state of knowledge-consciousness, the distinction can be made between falsehood and truth; and when seen in that truth-consciousness, material circumstances change character.
   Now I no longer have the experience of that state except as a memory, so I cant formulate it accurately. But what was very clear and comes very oftenvery oftenis the perception of a superimposition of falsehood over a real fact. this brings us back to what I was telling you some time ago,4 that every thing is very simple in its truth, that human consciousness is what complicates every thing. But the former was an even more total experience of it.
   It is very interesting from the standpoint of death. I saw it once so clearly when someone (I no longer remember whom) had left his body. The word death and all these human reactions seemed so foolish! So senseless, ignorant, stupidfalse, without reality. There was simply some thing that shifted, like this (Mother draws a curve showing a shift of consciousness from one mode of being to another), and then we, in our false consciousness, made a drama out of it. But it was simply some thing evolving (same gesture).
   Let me tell you about a recent occurrence. E. had sent a telegram saying that she had a perforated intestine (but it must have been some thing else because they operated on her only after several days, and when you are not operated on immediately in such cases, you die). Anyway, it was very serious and she was on the threshold of death that much is certain. She wrote me a letter the day before the operation (what is interesting is that now she doesnt even remember what she wrote). It was a magnificent letter saying that she was conscious of the Divine Presence and of the Divine Plan. Tomorrow they will operate on me, she said. And I am entirely aware that this operation has ALREADY been done, that it is a fact accomplished by the Divine Will; otherwise it could be a fatal ordeal. And she said she was conscious of the supreme Wills action, in a perfect peace. It was a magnificent letter. And the whole thing went off almost miraculously; she recovered in such a miraculous way that the surgeon himself said, I must congratulate you, to which she replied, How surprising! You did the operation! Yes, he said, we did the operation, but it is your body that willed to be healed, and I congratulate you for your bodys willpower. Of course she wrote to me that she knew who had been there to see that all went well. And this feeling of the thing being already accomplished is a beginning of the consciousness Sri Aurobindo speaks of in the Yoga of Self-Perfection, where one is simultaneously both here and there. Because, as Sri Aurobindo says, some people have managed to be entirely there, but what he has called the realization is to be both there and here simultaneously.
   Of course, one might wonder what the meaning of every thing here is, if it has all been already accomplished above, on an occult plane, and we are merely re-enacting it.
  --
   No! Thats exactly our falsehood! What we see is not THE thiNG; its a reflection, a distorted image in our consciousness. The thing itself exists outside this reflection, and in that existence it doesnt have the character we attri bute to it. Once we have grasped this, we understand that we can get out of itotherwise, we could never get out!
   There is a universal unfolding, the true unfolding, that of the Supreme Lord who watches ( this is the best way to put it) his own unfoldment. But for some reason or other, there has been a deformation of consciousness which makes us see this unfolding as some thing separate, a more or less adequate expression of the Divine Will. But it isnt so! It is the very unfolding of the Divine wi thin Himselfwi thin Himself, from Himself, for Himself. And its simply our falsehood that makes a separate thing of it The very fact of objectifying (what WE call objectification) is already a falsehood.5
   I have had this particular consciousness in flashes. The difficulty is that in expressing it, we use all our mental faculties, and they themselves are falseso we are cornered. Because when you follow through. Whatever you say,If this, if that, if the otheris all part of our general stupidity. Going right to the end of it, you are suddenly like this: Ah! (Mother remains suspended midway in her sentence) There is no thing more to do, not a move to make.
   Only, as I have told you, practically speaking this experience can be dangerous. When it came, you see, one part of me was having the experience, and one part wasnt yet ready for it. Well, I was awake enough to tell myself, The part experiencing this prevails and keeps the rest calm, yet if the preparation had not been adequate, it could have produced an imbalance. And if by mischance someone without sufficient strength had the possibility of picking up some thing of that, well, he would lose his head.
   this has made it very clear to me why certain things can illuminate some people (I have clearly seen it) and drive others utterly madcompletely destroy their balance. You might say to me, Then its because they had to go mad! Yes, evidently.
   But even if its put in absolute terms, the relationships remain exactly the same.6 You see, the initial impulse is to say, Whats the use of doing any thing? But look here, the very fact that you might want to do some thing is part of the general determinism! Because we always keep some thing back and wont admit it into the total scheme of things, otherwise. There is no way to get out of it thats just the way it is.
   And Sri Aurobindo explains this in such a complete, total and compact way, that there is no escape; so this so-called incapacity, this idea of still being incapable of emerging from ones divided state, becomes false.
   But you have to have a firm head on your shoulders. You must always be able to refer to THAT (pointing above) and then here, silence (Mother touches her forehead): peace, peace, peace, stop every thing, stop every thing. Dont try, above all, dont try to understand! Oh, there is no thing more dangerous! We try to understand with an instrument not made for understanding, thats incapable of understanding.
  --
   When I used to speak at the Playground, I tried to explain this one day I was facing the same problem: what really is? And clearly, it is utterly impossible to understand with the mind. But I had a vision of a kind of infinite Eternity through which the Supreme Consciousness voyages7; and the path this Consciousness travels is what we call the manifestation. And this vision explained absolute freedom, it explained how both thingsabsolute freedom and absolute determinismcould coexist in an absolute way. The image in my vision was of an eternal Infinity in which that Consciousness voyagesone cant even say freely, because freely would imply that it could be otherwise.
   All who experience this say that the first movement of the manifestation, or the creation (creation, manifestation, objectification: all these words are imperfect) is CHIT, Consciousness that becomes Power. Consequently, Consciousness goes voyaging along in SAT, in Beingstatic, eternal, infinite and necessarily outside time and space and this movement of Consciousness is what produces time and space wi thin this Infinity and Eternity.8 this leads to the understanding that things can simultaneously be absolutely free and absolutely determined.
   this vision I had is of no value to anyone else, but it gave me a kind of satisfaction, a kind of peace (for a while).
   (long silence)
  --
   Yet for a time I was in contact with all these gods and all these things, and they had an entirely concrete reality for me; but now I read and I understand, but I cannot live it. And I dont know why. It still hasnt triggered the experience. You see, experience for me the constant, total and permanent Experienceis that there is no thing other than the Supremeonly the Supreme that the Supreme alone exists. So when they speak of Agni or Varuna or Indra it doesnt strike a chord. However, what the Vedas succeed in doing very well is to give you the perception of your infirmity and ineptitude, of the dismal state we are in now; it succeeds wonderfully in doing that!
   Yesterday, this ardor of the Flame was thereburning all to offer all. It was absolutely concrete, an intensity of vibrations; I could see the vibrationsall the movements of obscurity and ignorance were cast into that. And I recall a time when I was translating these hymns to Agni with Sri Aurobindo, and Agni was real for me. Well, yesterday it wasnt that, it wasnt the god Agni, it was a STATE OF BEING. It was a state of the Supreme, and as such, it was intimate, clear, intense, vibrant and living.
   (silence)
   Only just towards the end of the night, after 2 a.m., does all this subconscient rise up to be relived. And with such a new and unexpected perception, oh! Its incredible! It changes all values and relationships and reactions (Mother shapes great movements of shifting forces); its like a chessboard absolutely unexpected!
   And I see a very steady, insistent and regular action to eliminate moral values. How I have been plagued all my life by these moral values! Every thing is immediately placed on a scale of moral values (not ordinary moralityfar from it! But a sense of what has to be encouraged or discouraged, what helps me towards progress or what hampers it); instantly every thing was seen from the angle of this will to progressevery thing, all circumstances, reactions, movements, absolutely every thing was translated by that. Now, the subconscient is mounting upwards and, knee-deep in it, you see it as a lesson to tell you: so much for all your notions of progress! They are all based on illusionsa general lie. things are not at all what they seem, they dont have the effects they appear to have, nor the results that are perceivedall, all, all, oh Lord!
   (silence)
   Well, obviously to establish contact with and manifest what the people of the Vedas called the Truth, I still have a lot of things to change a lot.
   And yet its a fact that I am in the state where no thing exists any longer but the Divine, the Supreme the Supreme in every vibration, in every thing I do, every thing I feel. But in some way it must still be conditioned by my consciousness, since since its not yet THE Truth.
  --
   Some thing is happening there (Mother touches her head); some thing is taking shape, being worked on. Every day, twice a day, during my long evocation-invocation-aspiration (or prayer, if you like), I say to the Supreme Lord, Take possession of this brain. (I dont mean thought, I mean thisMo ther points to her head this substance inside.) Take possession of it!
   Once during the night, I went exploring inside this head; some cells still had fresh imprints of things registered during the day for whatever reason they hadnt had time to be combined into the whole, so they showed up as tiny, very clear images, minuscule things utterly devoid of any mental or psychological movementsimply like tiny photographic images. There were three or four images like that, and it was so shocking to see them in this Presence that all at once I said to myself, Am I going mad?! It was that shocking. And I had to bring in a peace, a peacenot to make the movement of possession stop, but to accompany it simultaneously with a mighty peace so I wouldnt tell myself, Youre losing your head. Thats how shocking it was.
   A tiny, very tiny image, just like a little photograph, clear! Every thing else was in a vibration of transformationsplendid!
  --
   But you seem to be saying that the ideas which govern or underlie our progress are more or less false moral ideas; so what should underlie our progress? What would make us say: this is good or not good, useful or not useful for progress?
   Thats just itnone of it is necessary!
   Now I know that its not necessary at allnot at all. Simply the aspiration must be constantly like this (gesture of a rising flame). Aspiration that is, knowing what you want, wanting it. But it cannot be given a definite form; Sri Aurobindo has used certain words, we use other words, others use still other words, and all this means no thing they are simply words. But there is some thing beyond all words, and that for me, the simplest thing (the simplest to express) is, The Supremes Will.
   And its The Supremes Will FOR THE EARTHwhich is quite a special thing. I am in a universal consciousness at the moment and the earth seems to me to be a very tiny thing, like this (Mother sketches a tiny ball in the air) in the process of being transformed. But this is from the standpoint of the Work, its another matter.
   But for those who are here, we can say, It is what the Supreme Lord is preparing for the earth. He sent Sri Aurobindo to prepare it; Sri Aurobindo called it the supramental realization, and to facilitate communication we can use the same words. Well, this movement (gesture of a rising flame) towards That must be constantconstant, total. All the rest is none of our business, and the less we meddle with it mentally, the better. But THAT, that Flame, is indispensable. And when it goes out, light it again; when it falters, rekindle itall the time, all the time, ALL THE TIMEwhen sleeping, walking, reading, moving around, speaking all the time.
   The rest doesnt matter, one can do any thing (it depends on people and their ways of thinking). You can just ask people like X, they will tell you: You can do any thing at allit doesnt matter in the least. Only you mustnt feel its you doing it, thats all. You have to feel that Nature does it. But I dont much approve of this system.
   The important thing is the flame.
   (silence)
   Actually, in these scenes from the subconscient presented during the night, there were things I had believed ill-omened in my lifeyet suddenly I saw the vibration of this aspiration arising, with such a power and intensity EVEN THERE. Oh, I said, how mistaken we are!
   And this aspiration depends neither on the state of health nor. Its absolutely independent of all circumstances I have felt this aspiration in the cells of my body at the very moment when things were at their most disorganized, when, from an ordinary medical standpoint, the illness was serious. The cells THEMSELVES aspire. And this aspiration has to be everywhere.
   When one is in this state, there is no need to worryno thing else matters (Mother bursts into laughter).
   'Whom God protects who shall slay? Whom God has slain who shall protect?'
  --
   Satprem had assumed that this state of consciousness was accessible only through a kind of trance or samadhi and that when Mother said one had to be capable of 'maintaining this state,' she meant that one should be capable of bringing it back here, into the waking consciousness. However, Mother rectified: 'It is a state with no "here" or "there". I have had this experience in the waking consciousness and both perceptions (the true and the false) were simultaneous.'
   The Rishis distinguished between the 'straight' (almost in the optical sense: that which allows the ray to pass straight through) and the twisted or crooked consciousness.
  --
   Satprem remarked that this sentence might be interpreted in an 'illusionist' sense (i.e., that the objectification of the material world would be a falsehood), and Mother replied: 'No, it's not the objectification that is a falsehood, but our conception of the objectification as being some thing other than THAT. When we say that "He objectifies," well, we are thinking some thing that is not the truth-that is no longer the truth.'
   Later, Mother clarified this sentence as follows:
   We always reserve a part of ourselves for looking and observing; but if we were capable of including every thing, without exception, all the relationships would remain the same I have experienced this.
   Remain the same?
  --
   An illustration of this is the well-known story about the man who refused to move out of the path of an elephant on the pretext that he was Brahman and that Brahman had told him to stay put. And the mahout replied, 'But Brahman has told me that you should get out of the way and let the elephant Brahman pass.' Although childishly simplified, it's the same thing. It's because we look 'in this way' yet not , in that way' at the same time, and above all, because we don't look at EVERY thiNG at the same time. From the minute we could be integral in our perception, all relationships would remain the same, but instead of being in a state of ignorance, we would experience them in a state of knowledge.
   Would remain the same? You mean they would physically be the same as they are now, but would be seen in a different way?
  --
   Once again, Mother's experience coincides with modern science, which is beginning to discover that time and space are not fixed and INDEPENDENT quantitiesas, from the Greeks right up to Newton, we had been accustomed to believe but a four-dimensional system, with three coordinates of space and one of time, DEPENDENT UPON THE PHYSICAL PHENOMENA DEVELOPING THEREIN. Such is 'Riemann's Space,' used by Einstein in his General Theory of Relativity. Thus, a trajectoryi.e., in principle, a fixed distance, a quantity of space to be traversed-is a function of the time taken to traverse it: there is no straight line between two points, or rather the I straight' line is a function of the rate of speed. There is no 'fixed' quantity of space, but rather rates of speed which determine their own space (or their own measure of space). Space-time is thus no longer a fixed quantity, but, according to science, the PRODUCT ... of what? Of a certain rate of unfolding? But what is unfolding? A rocket, a train, muscles?... Or a certain brain which has generated increasingly perfected instruments adapted to its own mode of being, like a flying fish flying farther and farther (and faster and faster) but finally failing back into its own oceanic fishbowl. Yet what would this space-time be for another kind of fishbowl, another kind of consciousness: a supramental consciousness, for example, which can be instantaneously at any point in 'space'there is no more space! And no more time. There is no more 'trajectory': the trajectory is wi thin itself. The fishbowl is shattered, and the whole evolutionary succession of little fishbowls as well. Thus, as Mother tells it, space and time are a 'PRODUCT Of the movement of consciousness.' A variable space-time, which not only changes according to our mechanical equipment, but according to the consciousness utilizing the equipment, and which ultimately utilizes only itself; consciousness, at the end of the evolutionary curve, has become its own equipment and the sole mechanism of the universe.
   ***

0 1961-04-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   I never manage to finish my mornings program. things just keep piling up.
   (Soon afterwards, concerning X, who had stated that the most recent attacks against Mother, and even those of two years earlier when she had been forced to withdraw to her room, were the result of black magic, and that certain members of the Ashram were DIRECTLY responsible for them, or in any case, had served as intermediariesas a switchboard, to quote himin connection with an outside magician.)
  --
   Yet I dont understand how someone might be doing some thing positively evil, to the extent that X says, They will repent of it. I dont understand it, I just dont. Because usually when people are like that, they cant stay, they go. Certain people have left for just that reason. Its like this story of black magic performed at the Ashram the first time I fell ill two years ago; I cant believe it, because it would prove that I am totally unconscious! And I dont think I am.
   I know all the people here. I know every thing thats going on, I see it night and day. But I havent seen this. Yes, there are ill-intentioned people, but they are even obliged to tell me so! There are people who oh, they almost wish I would leave, because they feel my presence as a constraint! They tell me so very frankly: As long as youre here, were obliged to do the yoga, but we dont want to do the yoga, we want to live quietly; so if you werent here, well, we wouldnt have to think about yoga anymore! But they are a bunch of fools with no power in them at all. As I said, they are even forced to tell me their true feelings.
   There are manymanywho think I am going to die and are making preparations so as not to be left completely out on the street when I go. I am aware of all this. But its childishnessif I leave, they are right; if I dont, it doesnt matter!
   (silence)

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother comes in with a book by Alice Bailey, 'Discipleship in the New Age,' which had recently been sent to her. Pavitra is present and shows Mother a brochure he has received, 'World Goodwill Bulletin,' and protests against this proliferation of movements all claiming to work towards 'world union,' and proselytes making so-called 'spiritual' propaganda without having found, wi thin and by themselves, the true spiritual foundation. Mother goes on.)
   But these people just cant get out of their education! Here is a lady [A. Bailey], quite renowned, it seems (shes dead now), who became the disciple of a Tibetan lama and she still speaks of Christ as the sole Avatar! She just cant get out of it!
  --
   It began with this famous World Union1 and now the Sri Aurobindo Society2 is meddling in it! They have put together a brochure saying, We will facilitate your relations with the Mother!! Luckily, the draft was sent to me. I said, I do not accept this responsibility. I agreed to be President because money is involved and I wanted to be a guarantee that all these people who make propaganda dont put the money into their own pockets for their personal use; so I agreed to be Presidentto guarantee that the money would really go to work for Sri Aurobindo, thats all. But no spiritual responsibility; I have no thing to teach to anyone, thank God!
   (Pavitra.) But Mother, A. has also been bitten by the propaganda bug; in the by-laws he sent, he put: The goal of the Centre dEtudes de Sri Aurobindo [Sri Aurobindo Study Center, in Paris] is to steer people towards Pondicherry and the Mother.
  --
   And thats not all. this J.M., who thinks herself highly intelligent, has written a letter saying, It is exactly the same teachingexactly. Its always exactly the same teaching! They are abysmally ignorant.
   (Satprem:) They jumble every thing up.
  --
   The first thing I did this morning was to open this book by Alice Bailey (Ive had it for several days, I had to have a look at it). So I looked Ah, I saidwell, well! Heres a person whos dead now, but she was the disciple of a Tibetan Buddhist lama and considered a very great spiritual leader, and she writes, Christ is the incarnation of divine love on earth. And thats that. And the world will be transformed when Christ is reborn, when he comes back to earth. But why the devil does she put Christ? Because she was born Christian? Its deplorable.
   And such a mixture of every thingevery thing! Instead of making a synthesis, they make a pot-pourri. They scoop it all up, toss it together, whip it up a little, use a bunch of words that have no thing to do with one another, and then serve it to you!
  --
   After this, I received the draft of the Sri Aurobindo Societys brochure to be distributed among all disciples, all society members, in order to encourage them. Well, that was the last straw! Oh, the most asinine propaganda! And plump in the middle of a bunch of other things (which had no thing to do with me), I come across this: We have the great fortune to have the Mother among us, and we propose to be the intermediary for all who wish to come into direct contact with her! They wanted to print this and distribute it, just like that! So I took my brightest red ink and wrote: I do not accept this responsibility, you cannot make this promise. And that was that. I cut it. And now heres A., doing the same thing!
   (silence)
  --
   (Satprem.) Theres this passage on propaganda by Sri Aurobindo I sent to the World Union people. It should really be published everywhere. Do you remember it? I dont believe in propaganda.3
   Look here, theres a muddle in all this. The Sri Aurobindo Society people had ABSOLUTELY no thing to do with the spiritual life when they began; they didnt at all present themselves as a spiritual groupno thing of the kind; they were people of good will who volunteered to collect money to help the Ashram. So I said, Very well, excellent and as long as its like that, Im behind it. Leaflets can be handed outwhatever people like; its enough if their interest is aroused, if they know there is an Ashram and that it needs some help to go on. But thats all. It has no thing to do with yoga or spiritual progress or any thing of the kindit was a strictly practical organization. It was not the same thing as World Union. World Union wanted to do a spiritual work on earth and to create human unity. I told them, You are taking some thing of an inward nature and you want to externalize it, so naturally it immediately goes rotten.(But its almost over now, Ive pulled the rug out from under them.)
   Anyway.
  --
   Ah, no! Thats not the same thing at all, They have no thing to do with each other. No thing. They wanted to merge: I refused. I told them, You have no thing to do with each other. You, World Union, are idealists (!) wanting to realize your ideal externally (without any foundation), while they are businessmen, practical people, wanting to bring money to the Ashram, and I fully agree with that, because I need it.
   Its another thing entirely.
   But then, they [the S.A.S. people] began posing as almost as teachers! Luckily, the draft of their brochure was brought to me. I said, No thing doing. If you want to talk to people, tell them what you like, its all the same to me, but I am not publishing this. What you have written about me is not to be printed and you are not to distribute it. Im not in the picture. My name, the fact that I am president, is simply to give my guarantee that the money wont go into the pockets of those who collect it but will be used for the Ashram, the running of the Ashram, and thats all. And on this basis alone I give my guarantee. I am in no way going to help people imagine they are doing a yoga! Its absurd.
   The other day, I told N. (and I told him loud enough for everyone to hear): We can dispense with a good half of the ashramites straight-away and not lose a single sadhak.4
  --
   Its especially this mental paucity everywhere they say, Oh, they have the same ideas as we do! Oh, they teach the same thing! Oh!Deplorable.
   (silence)
  --
   Here, this is Grace.5 Here, Balance6 (how lovely!). Here, Light without Obscurity.7 And this is purity: an Integral Conversion8 (in the cup of this flower, Mother has placed two other flowers: Service9 and Sri Aurobindos Compassion10), an integral conversion, with Sri Aurobindo, with his compassionhis compassion which gives us the opportunity to serve him.
   Oh, mon petit, we need to say some thing a bit intelligent, dont you think? Im counting on you.
   Im counting on you!
   Yes, of courseSri Aurobindo told me so. But I stay behind, invisible! You dont even need to tell me thingsyou may tell me if you like, but it isnt necessary.
   (silence)
   Now and then, I feel like saying outrageous things. I almost said, How well I understand Sri Aurobindowho passed to the other side!
   I have no intention of doing so, none at all. Not that Im the least bit interested in all this outer jumble, not for that, but I promised Sri Aurobindo I would try. So.
   So, thats that.
   Only one thing would actually be true, one single thing: to DO it. All this talking and talking and promising and painting things in glowing colorsjust DO it.
   (silence)
   Ah, but thats far more difficult than talkingfar more! Far more, infinitely more difficult than talking. If you are a bit clear, transparentits enough just to be like this, at a given moment (gesture of opening upwards), to catch the Light, and then you can talk about it. Once you have seen it, you dont forget it. But to do.
   this paucity, this narrowness. Its relatively easy to get out of mental paucity, mental narrowness: one has only to pierce a hole, go beyond, and view things from above; and yes, immediately, it all widens. Thats relatively easy. But this vital and PHYSICAL paucity, material narrowness ohh!
   For mental narrowness, we know the meansone has only to go beyond itwe know the means. But this (Mother touches her body), however much one keeps bringing in, bringing in, bringing in the Light and the Force. Yes, for a few moments one can live a universal life, even in the sensations but in the body.
   (silence)
   For obviously it has to be done in this life. The bodys progress cant be preserved, can it?
   Of course not thats just it!
  --
   No, for the least little thing, the whole mechanism has to be discovered, and discovered in a realm of the most total ignorance, where, really, unconsciousness is the most unconscious and ignorance the most ignorant.
   (silence)
  --
   Just recently, though, I dont know what happened, but some thing seemed to take hold of me (how to say it?) this perception of the Supreme who is every thing, everywhere, who does every thingwhat has been, what is, what will be, what is being doneevery thing. And suddenly there was a kind of not a thought or a feeling, it wasnt that; it was rather like a state: the unreality of the goalnot unreality, uselessness. Not even uselessness: the nonexistence of the goal. And even what I was saying just now this will to make the experiment lingering in the body even this has gone!
   Its some thing I dont know.11
   There used to be a kind of mainspring, which had its raison dtre and so persisted: do this to arrive at that, and this leads to that (its more subtle, of course); but this mainspring suddenly seems to have been abolished, because it became useless.
   Now a kind of absoluteness prevails at each and every second, in each movement, from the most subtle, the most spiritual, to the most material. The sense of linking has disappeared: that isnt the cause of this, and this isnt done for that; there is no there one is heading towardsit all seems.
   (silence)
   Is this, perhaps, how the Supreme sees? Perhaps that is what it is: the supreme perception, an absolute.
   Rather curious.
  --
   Each each what? What is that that? You cant say a movement, you cant say a state of consciousness, you cant say a vibration (all this still belongs to our ordinary mode of perception), so you say thing thing means no thing. Each thing carries in itself its own absolute law.
   Oh, how clumsy all this is! But what is clear, completely clear, is the total absence of cause and effect and of goal, of intentionpurpose. There is no (Mother makes a horizontal motion) this kind of connection doesnt exist; its like this (Mother makes a vertical motion which towers over and embraces every thing at once).
   And so, in an individual consciousness its expressed by an infinitesimal pointa physical body and every thing dependent on it; but its exactly the same thing as the Supreme Point and every thing depending on that. Its the same thing. It is only like the shifting of a glanceif it can be called a glancelike a needle point occupying no space.12 And yet it is the same consciousness: is it consciousness? Some thing like that. It is not consciousness as we understand it, nor is it perception; it is a kind of will to see (good God, what words!), and with such absolute freedom and omnipotence: it can be this or that, or yet another, and it is EXACTLY the same thing.
   Dont try to understand!
  --
   But what can be translated is this kind of sensation that the sequence of cause and effect, of purpose, of goal, all seems to be very far below, very, very DISTANT, very humanperhaps divine, too (from the viewpoint of the gods it may be like this also, I dont know), because in the consciousness of the universal Mother it is still there, there is still this ardent love to serve: To do Your Will. That is still there, so its there with the gods also.
   (silence)
  --
   It came last night. It came slowly, but last night it was very strong: no more sequence, no more linking of cause and effect, no more goal, no more purpose, no more intentiona kind of Absolute which does not exclude the creation. It is not Nirvana, it has no thing to do with Nirvana (I know Nirvana very well, Ive had itjust yesterday evening, for instance, while walking for japa, and even this morning. You see, I begin by an invocation to the Supreme under his three aspects, and no sooner have I uttered the sound, TAT when all is abolished: Nirvana. And the last few days I have noticed that its instantaneous, so easy! Oh, a delight! Bah!). But its not Nirvana, its beyond that; it contains Nirvana and it contains the manifested world and it contains every thing else; all the appearances and disappearances13all of that is contained in it.
   Some thing.
   Some thing which has neither cause nor effect nor prolongation (Mother makes a horizontal motion) nor purpose nor intentionintention to do what?! There is no thing to be done! Its like this (Mother makes the same vertical motion as before).
   I hope Im not driving you to a lunatic asylum! (Mother laughs)
  --
   There it is, petit. I think we would do well to keep all this secret.14
   See conversation of March 4.
   After Mother's departure, this 'Society' would try to appropriate Auroville: 'Auroville is a project of the Sri Aurobindo Society.' (sic)
   The following is the exact text referred to, an extract from one of Sri Aurobindo's letters: 'I don't believe in advertisement except for books etc., and in propaganda except for politics and patent medicines. But for serious work it is a poison. It means either a stunt or a boom and stunts and booms exhaust the thing they carry on their crest and leave it lifeless and broken high and dry on the shores of nowhereor it means a movement. A movement in the case of a work like mine means the founding of a school or a sect or some other damned nonsense. It means that hundreds or thousands of useless people join in and corrupt the work or reduce it to a pompous farce from which the Truth that was coming down recedes into secrecy and silence. It is what has happened to the "religions" and is the reason of their failure....'
   2.10.1934
  --
   The creations and 'destructions' of this world or of all worlds.
   this 'secret' is no doubt part of the Secret which this entire Agenda seeks to track down. So where to stop? And if we are indiscreet, who knows whether the secret of man is not some simian indiscretion!
   ***

0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Some fragments of this conversation were originally published in Mother's 'Commentaries on the Aphorisms' of Sri Aurobindo. Considering it too personal, Mother had not wanted the unabridged text to appear even in her Agenda. However, we felt it should be kept. this conversation's starting point was the following aphorism:)
   59One of the greatest comforts of religion is that you can get hold of God sometimes and give him a satisfactory beating. People mock at the folly of savages who beat their gods when their prayers are not answered; but it is the mockers who are the fools and the savages.
   Poor T.! She asked me, What does it mean (laughing) to give God a satisfactory beating? How is this possible? I still havent answered. And then she added another question: Many people say that Sri Aurobindos teachings are a new religion. Would you call it a religion? You understand, I began to fume!
   I wrote (Mother reads her answer):
  --
   Let me repeat that when we speak of Sri Aurobindo, it is not a question of teaching nor even of revelation, but of an Action from the Supreme; upon this, no religion whatsoever can be founded.
   this is the first blast.
   The second is:
   Men are such fools (laughing: it doesnt get any better!) that they can change any thing at all into a religion, so great is their need for a fixed framework for their narrow thought and limited action. They dont feel secure unless they can affirm: this is true and that is not but such an affirmation becomes impossible for anyone who has read and understood what Sri Aurobindo has written. Religion and yoga are not situated on the same plane of the being, and the spiritual life can exist in its purity only if it is free from all mental dogma.
   People must really be made to understand this.
   Yes, it is indispensable!
  --
   Yes, its the SAME thing. The same thing.
   It means they have understood no thing.
   But this: How can one give God a beating? (Mother laughs a lot). Its funny, isnt it!
   But what exactly did he mean?
  --
   Religion always has a tendency to humanize, to create a God in the image of mana magnified and glorified image, but essentially always a god with human attributes. And this (laughing) creates a sort of intimacy, a sense of kinship!
   T. has taken it literally, but its true that even the Spanish, when their god doesnt do what they want, take the statue and throw it in the river!
   There are people here who do the same thing. I know some people who had a statue of Kali in their house (it was their family divinity), and all kinds of calamities befell them, so the last generation became furious and took the idol and threw it into the Ganges. They are not the only onesthere have been several cases like that. And to cap it all, one of them even asked my permission before doing it!
   Creating a god in the image of man gives you the possibility of treating it as you would treat a human enemy.
   There could be many things to say.
   But these idols arent merely human creations they are self-existent, arent they?
   Oh, Ive had some very interesting revelations on this point, on the way people think and feel about it. I remember someone once made a little statue of Sri Aurobindo; he gave it a potbelly and anyway, to me it was ridiculous. So I said, How could you make such a thing?! He explained that even if its a caricature for the ordinary eye, since its an image of the one you consider God, or a god, or an Avatar, since its the image of the one you worship, even if only a guru, it contains the spirit and the force of his presence, and this is what you worship, even in a crude form, even if the form is a caricature to the physical eye.
   Someone made a large painting of Sri Aurobindo and myself, and they brought it here to show me. I said, Oh, its dreadful! It was to the physical eye it was really dreadful. Its dreadful, I said, we cant keep it. Then immediately someone asked me for it, saying, Im going to put it up in my house and do my puja before it. Ah! I couldnt help saying, But how could you put up a thing like that! (It wasnt so much ugly as frightfully banal.) How can you do puja before some thing so commonplace and empty! this person replied, Oh, to me its not empty! It contains all the presence and all the force, and I shall worship it as that: the Presence and the Force.
   All this is based on the old idea that whatever the imagewhich we disdainfully call an idolwhatever the external form of the deity may be, the presence of the thing represented is always there. And there is always someonewhe ther priest or initiate, sadhu or sannyasisomeone who has the power and (usually this is the priests work) who draws the Force and the Presence down into it. And its true, its quite real the Force and the Presence are THERE; and this (not the form in wood or stone or metal) is what is worshipped: this Presence.
   Europeans dont have the inner sense at all. To them, every thing is like this (gesture), a surfacenot even that, a film on the surface. And they cant feel any thing behind. But its an absolutely real fact that the Presence is there I guarantee it. People have given me statuettes of various gods, little things in metal, wood or ivory; and as soon as I take one in my hand, the god is there. I have a Ganesh2 (I have been given several) and if I take it in my hand and look at it for a moment, hes there. I have a little one by my bedside where I work, eat, and meditate. And then there is a Narayana3 which comes from the Himalayas, from Badrinath. I use them both as paperweights for my handkerchiefs! (My handkerchiefs are kept on a little table next to my bed, and I keep Ganapati and Narayana on top of them.) And no one touches them but me I pick them up, take a fresh handkerchief, and put them back again. Once I blended some nail polish myself, and before applying it, I put some on Ganapatis forehead and stomach and fingertips! We are on the best of terms, very friendly. So to me, you see, all this is very true.
   Only.
   Narayana came first. I put him there and told him to stay and be happy. A while later, I was given a very nice Ganapati; so I asked Narayana I didnt ask his permission, I told him, Dont be angry, you know, but Im going to give you a companion; I like you both very much, theres no preference; the other is much better looking, but you, you are Narayana! I flattered him, I told him pleasant things, and he was perfectly happy.
   It has always been like that for mealways. And I have never, never had the religious sense at allyou know, what people call this kind of what they have in religions, especially in Europe. I see only the English word for it: awe, like a kind of terror. this always made me laugh! But I have always felt whats behind, the presences behind.
   I remember once going into a church (which I wont name) and I found it a very beautiful place. It wasnt a feast or ceremony day, so it was empty. There were just one or two people at prayer. I went in and sat down in a little chapel off to the side. Someone was praying there, someone who must have been in distressshe was crying and praying. And there was a statue, I no longer know of whom: Christ or the Virgin or a Saint I have no idea. And, oh! Suddenly, in place of the statue, I saw an enormous spider like a tarantula, you know, but (gesture) huge! It covered the entire wall of the chapel and was just waiting there to swallow all the vital force of the people who came. It was heart-rending. I said to myself, Oh, these people There was this miserable woman who had come seeking solace, who was praying there, weeping, hoping to find solace; and instead of reaching a consciousness that was at least compassionate, her supplications were feeding this monster!
   I have seen other things but I have rarely seen any thing 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 some thing 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 any thing, 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 successor this 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 no thing, not a word about their god; I gave no sign that I knew any thing. 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 no thing 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 every thing 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 no thing 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.
   But its strange.
  --
   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! No thing counted for her but what could be touched and seen. But this was a divine grace I had no opportunity to say any thing. 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.
   But I have rarely had an experience in churches. Rather the opposite: I have very often had the painful experience of the human effort to find solace, a divine compassion falling into very bad hands.
   One of my most terrible experiences took place in Venice (the cathedrals there are so beautifulmagnificent!). I remember I was painting they had let me settle down in a corner to paintand nearby there was a (what do they call it?) a confessional. And a poor woman was kneeling there in distresswith such a dreadful sense of sin! So piteous! She wept and wept. Then I saw the priest coming, oh, like a monster, a hard-hearted monster! He went inside; he was like an iron bar. And there was this poor woman sobbing, sobbing; and the voice of the other one, hard, curt. I could barely contain myself.
   I dont know why, but I have had this kind of experience so very often: either a hostile force lurking behind and swallowing up every thing, or else manruthless man abusing the Power.
   In fact, I have seen this all over the world. I have never been on very good terms with religions, neither in Europe, nor Africa, nor Japan, nor even here.
   (silence)
   At the age of eighteen, I remember having such an intense need in me to KNOW. Because I was having experiences I had all kinds of experiences but my surroundings offered me no chance to receive an intellectual knowledge which would have given me the meaning of it all: I couldnt even speak of them. I was having experience after experience. For years, I had experiences during the night (but I was very careful never to speak about them!)memories from past lives, all sorts of things, but without any base of intellectual knowledge. (Of course, the advantage of this was that my experiences were not mentally contrived; they were entirely spontaneous.) But I had such a NEED in me to know! I remember living in a house (one of these houses with a lot of apartments), and in the apartment next door were some young Catholics whose faith was very they were very convinced. And seeing all that, I remember saying to myself one day while brushing my hair, These people are lucky to be born into a religion and believe unquestioningly! Its so easy! You have no thing to do but believehow simple that makes it. I was feeling like this, and then when I realized what I was thinking (laughing), well, I gave myself a good scolding: Lazybones!
   To know, know, KNOW! You see, I knew no thing, really, no thing but the things of ordinary life: external knowledge. I had learned every thing I had been given to learn. I not only learned what I was taught but also what my brother was taugh thigher mathematics and all that! I learned and I learned and I learned and it was NO thiNG. None of it explained any thing to meno thing. I couldnt understand a thing!
   To know!
  --
   No, but this is some thing else. Those who are capable of personal experiences pass through every thing. But not the common herd.
   (silence)
   I have had discussionsnot discussions, exchanges of viewswith prelates. There was one cardinal in particular. I told him my experience, what I KNEW. He replied, Whether you want to or not, you belong to the Church; because those who know belong to the Church. And he added, You have the knowledge we are taught when we become cardinals. Nobody has taught me any thing, I said, this is my experience. Then he repeated, Whether you like it or not, you belong to the Church. I felt like telling him a thing or two, but I didnt.
   Otherwise, you just keep turning in circles, oh, caught by the form, locked in by the form!
   I remember a good-hearted priest in Pau [Southern France] who was an artist and wanted to have his church decorateda tiny cathedral. He consulted a local anarchist (a great artist) about it. The anarchist was acquainted with Andrs father and me. He told the priest, I recommend these people to do the paintings they are true artists. He was doing the mural decorationsome eight panels in all, I believe. So I set to work on one of the panels. (The church was dedicated to San Juan de Compostello, a hero of Spanish history; he had appeared in a battle between the Christians and the Moors and his apparition vanquished the Moors. And he was magnificent! He appeared in golden light on a white horse, almost like Kalki.6) All the slaughtered and struggling Moors were depicted at the bottom of the painting, and it was I who painted them; it was too hard for me to climb high up on a ladder to paint, so I did the things at the bottom! But anyway, it all went quite well. Then, naturally, the priest received us and invited us to dinner with the anarchist. And he was so nicereally a kind-hearted man! I was already a vegetarian and didnt drink, so he scolded me very gently, saying, But its Our Lord who gives us all this, so why shouldnt you take it? I found him charming. And when he looked at the paintings, he tapped Morisset on the shoulder (Morisset was an unbeliever), and said, with the accent of Southern France, Say what you like, but you know Our Lord; otherwise you could never have painted like that!
   Well.
  --
   But surely much of this could be used? Ill note down whats publishable make a selection.
   Oh, yes, definitely do that. But I am not keen on keeping all thatits much too personal. It involves a lot of people and a lot of things, and I dont want. Ive told it to you, thats all. Keep it for yourselfnot even for the Agenda, its not necessary. If you enjoy it, you can keep it thats all. I told it to you just like thatprobably because I felt like chatting!
   I could say many other things which would be almost the opposite of all Ive just said! It all depends on the orientation. If I really started talking, you know, I would seem like I dont know what, some thing like a lunatic, because with equal sincerity and equal truth, I could say the most opposing things.
   And experiences! I have had the most contradictory experiences! Only one thing has been continuous from my childhood on (and the more I look, the more I see how continuous it has been): this divine Presence and in someone who, in her EXTERNAL LIFE, might very well have said, God? What is this foolishness! God doesnt exist! So you understand, you see the picture.
   You know, its a marvelous, marvelous grace to have had this experience so CONSTANTLY, So POWERFULLY, like some thing holding out against every thing, every thing: this Presence. And in my outward consciousness, a total negation of it all. Even later on, I used to say, Well, if God exists, hes a real scoundrel! Hes a wretch and I want no thing to do with this Creator of ours. You know, the idea of God sitting placidly in his heaven, creating the world and amusing himself by watching it, then telling you, How well done! Oh! I said, I want no thing to do with that monster!
   (Mother gets up)

0 1961-05-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   When Sri Aurobindo was here, the work was done in another way; there was such an impression of hovering above difficulties, of acting on them from above. It was so strong that even rebellious elements, even things which were not going well, even they were dominated from above and they could not manifest they stayed like that. And as they could not manifest, they faded quietly away.
   I have seen people (people from outside) who were enemiesall their enmity was pacified, pacified, pacified. They were unable to do any harm, even when they wanted to. Every thing was made innocuous in that way. And it was the same thing here in the Ashram; as always, people had wrong movements and wrong thoughts, but all this, too, was dominatedit was pacified, pacified.
   I had continued to work in the same way. But now its as if every thing has been engulfed. And the number of ugly things, petty movements, nasty reactionseverywhere, everywhere, in everyone, oh! I am swamped with letters, and such letters! Such letters!
   And I dont see, I really do not see why all that needs to manifest in order to disappear. Because before, when it didnt manifest, it faded away by itself; but now it creates problems and problems and problems. (For me they are not problems but stupidities; they are problems and complications for others.) And its so useless! So much time is lost, so much time coping with stupid reactions. I dont know why.

0 1961-05-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   The Immortal can pass from the condition of life to the condition of death (but not death as we understand it); can die means can change condition. The Immortal can pass from this condition to that condition and back and forth again. We call it death, but it has no thing to do with either life or death. They are changes of state.
   (silence)
   Ive had this notebook1 for daysdont feel like answering.
   Youre not well?
   I think I am! Im not sick, in any case. No, I dont need to be concerned with my body. Its not that. Probably the word-machine isnt working. Whatever I read seems stupid to me, whatever I am living seems stupid to me; as for the way others understand things, its dumbfounding!
   No, the mind must have gone on strike.
  --
   But I dont know. I dont know if they had it PHYSICALLYin the inner worlds of course, certainly! Its all very well, one is very happy living in those worlds. But it is hereHERE! How to make of this life here, this world here, some thing really worth living. Havent yet found the trick.
   Thats all I can say. Thats what I am up against.
  --
   Yet there are worthwhile things in the physical life. I dont know, but I still feel a nostalgia for
   Nostalgia for what? Have you actually known some thing worth being nostalgic about? What?
  --
   The physical lifeyes, its no thing at all. All these things of the physical lifeno thing at all, no thing at all! Its childish, not worth thinking about for a second.
   Unless one has the sense of the TRUE LIFE, of the Tru thit is no thing, no thing. All the rest is no thing, no thingpastimes, childish amusements, the business of people who have no thing else to do. Ah, no! Its not worth a seconds thought.
  --
   Its certainly not the way it is just to be the way it isits meant to become some thing else. And its this some thing else that I want. What is worth seeking is the some thing else that He wants, but as long as I dont have it.
   The notebook of a disciple who asks questions on the Aphorisms which Mother 'must' answer regularly.

0 1961-05-19, #Agenda Vol 02, #The Mother, #Integral Yoga
   The more I see these texts, the more. At first I had the impression of a certain nebulous quality in the English text, and that precisely this quality could be used to introduce the spirit of another language. Now I see that this nebulousness was in my head! It was not in what he wrote.
   Yes, I see what you meantheres a sense in the way it is put.
   Every word, mon petit! Every word and the POSITION of the word in the sentenceeven the position of an adverb has a fundamental importance for the meaning. All the finesse, all the profound wisdom evaporates in translation, and finally we express only platitudes by comparisonplatitudes. They are not platitudes compared to ordinary intellect, but they are platitudes compared to the kind of keen PRECISION with which Sri Aurobindo discerns things.
   And the trouble is that if one translates literally, into poor French, it doesnt yield the deeper sense either, because that also considerably demolishes the meaning.
  --
   Yes, yes! Actually only one thing would doto have his genius!
   Yes, we have to re think it all.
  --
   Personally, I dont see at all how to write this book on Sri Aurobindo. The further I go, the more it seems to me.
   That is another matter. After all, you are writing it for people who know no thing.
  --
   Not very long ago I met someone from France who told me, Personally, you understand, I had no wish at all to read Sri AurobindoSri Aurobindo translated by H.: no, thank you. And then he read some things translated here. Ah, he said, that makes a difference!
   But still, I am not satisfied.
  --
   I mean there is no thing sensational, interesting to recount. Its a minuscule labor, minute to minute, like oh, its not even like cutting a path through a virgin forest, because a virgin forest is pleasant to look at! But this. Its almost like laying stones together to build a road. Every day and all the time, night and day and at any moment whatsoever, there are tiny, tiny things, tiny things, tinyits not interesting.
   There are successive curves, each second of which would have to be noted down; and in the course of one of these curves, some thing is suddenly found. For example, at the beginning of The Yoga of Self-Perfection, Sri Aurobindo reviews other yogas, beginning with Hatha Yoga. I had just translated this when I remembered Sri Aurobindo saying that Hatha Yoga was very effective but that it amounted to spending your whole life training your body, which is an enormous time and effort spent on some thing not essentially very interesting. Then I looked at it and said to myself, But after all, (I was looking at life as it is, as people ordinarily live it) one spends at least 90% of ones life merely to PRESERVE ones body, to keep it going! All this attention and concentration on an instrument which is put to hardly any use. Anyway, I was looking at it with that attitude, when suddenly all the cells of my body responded, in such a spontaneous and WARM way. How to say it? Some thing so so moving. They told me, But its the Lord who is looking after Himself in us! Each one was saying: But its the Lord who is looking after Himself in us!
   It was truly lovely. Then I gave my reason a good poke: How stupid can you be! You always forget the essential.
  --
   So there you are- things like that happen, one thing or another, but its no thing.
   (silence)
   this feeling was so warm, so intimate, so I dont know how to express it. At once so soft and so powerful and so. Oh, it was concrete! The whole atmosphere, the whole atmosphere became solidall, all had the taste of the Lord. I dont know how to make it clear. It was quite material, as if you had a mouthful of it, every thing was full of itit was like that. In such a PHYSICAL way! Like. You might compare it to the most delicious taste you could ever haveit was the sense of touch and of tastevery, very material. It was like closing your hand on some thing solidsuch a warm, soft vibration, and SO STRONG, so powerful, so concrete!
   It is evidently proof of an evolution in this direction, wi thin this whole cluster of cells, but.
   Finally, we want some thing else.
   Finally, what we want is (long silence) its some thing like an absolute in the presence, the action, the consciousness, which annuls this (here Mother makes a gesture whichperhapsexpresses a distance, a separation, or an exchange between two distinct things). It can hardly be called a duality any more, but all the same there is some thing which sees and which feels. And thats what is irritating.
   I do sense that all, all in me is reaching for ONE thing: You, You alone, let there be only You One cannot say I(there is always a misunderstanding with that idiotic I), but it isnt You, it isnt I it is one single thing. Let THAT be, and no thing else.
   As long as its not THAT, ah! Yes, we are paving the road.
  --
   When I am all alone, its wonderful! As soon as this body is left all alone, oh! it melts, it melts. There are no more limits, it is content: Oh, at last I can cease to be!
   And then truly, truly it forgets itself; truly it passes on to some thing else.
   But all the rest of the time. From morning to evening, letters to read, things to organize, people to see. And at night, every time I come out of my trance there is a swarm of things here (gesture around the head) waiting to be heard, demanding attention.
   Sometimes there are amusing thingsif I were to note down all I see! There are things things which dont appear as they are in ordinary life, but as they ARE when seen with a slightly more clairvoyant eyeits rather amusing. But it amounts to no thing-a sort of distraction.
   And all the time the body says. You know, its marvelous-all the time, whenever I grumble or grouse, it says, But its for Me, its Me, its Me, its for Me like that. Dont forget, its for Me, its Me, its Me bringing in the people, its Me organizing, its Me making them ask things, it is Me.Very well. So I tweak my ears or pull my hair and say to myself, How stupid!
   (silence)
   this was the first time I had this experience. It was much more substantial than the physical contact, which, as I told you, I had already had.1 It was much more material, and related to taste. It was as if the whole atmosphere and all the things in it were a marvelous food an ecstatic nourishment.
   I had already had the experience for the sense of smell the divine vibration, the vibration of Ananda in odors. Just under my window, you know, Nripendra has his kitchen, where every morning and afternoon food is prepared for the children2it all comes wafting up on gusts of air. And when the Samadhi tree is in flower, the scent wafts up to me on gusts of air; when people burn incense down below, it comes wafting up here on gusts of aireach and every fragrance (fragrancelets say odor). And generally it all comes while I am walking for my japaan Ananda of odors, each one with its meaning, its expression, its (how to say it?) its motivation and its goal. Marvelous! And there are no longer any good or bad odors that notion is gone completely. Each one has its meaningits meaning and its raison dtre. I have been experiencing this for a long time.
   But this experience of taste was completely new. It didnt last long, only a few minutes, because it amazed me so! It was as if I had a mouthful of the most marvelous foods one could imagine. And my hands were gathering it up in the atmosphere it was so funny!
   The body is obviously being prepared for some thing.
   But this body is still much too open to peoples mental formations, so it has to struggle against oh!
   Thats my reproach to itwhy does it struggle? Why, suddenly, do I have a terrible fatigue falling over me and have to brace myself? The body, naturally, does only one thingit automatically repeats the mantra; then all becomes quiet, all is set in order. But why is this effort necessary? It should be done automatically [the sweeping away of bad vibrations]. Why is there a need to remember or to put up a struggle? Oh, a battle!
   Its not the body complaining, it doesnt complain at all I am the one who complains! I think that its doing its best, but its thwarted by this type of (one can scarcely speak of a mind) this kind of mind-like activity in matter3 interfering. t is sordid. I havent yet been able to eliminate it completely.
   There are moments when its brought to a dead halt. Oh, sometimes while I walk for the japa every thing is held like this (gesture of all being dominated from above and immobilized), inflexibly.
   But then the difficulty is that for the ordinary consciousness and unfortunately I am surrounded by a lot of people who have a very ordinary consciousness (at least it seems very ordinary to me, although from the human standpoint they are probably rather remarkable people)for the ordinary consciousness I seem to be in a stupor, a coma, a state of imbecility, of yes, of torpor. It has all those appearances. Some thing which becomes immobile, unresponsive, stopped short (same gesture as before); one can no longer think, one can no longer observe, one can no longer react, one can no longer do any thing, one is like that (same gesture). But all these things keep coming from outside, all the time, coming and trying to interrupt that state; yet if I manage to prevent this, if I can keep this condition, after a while it becomes some thing so MASSIVE! So concrete in its power, so massive in its immobility, ohh! It must lead somewhere.
   But I could not remain in that state long enough (it would have to go on for HOURS), I could not, due to all these constant interruptions. And then, when the body is pulled brusquely out of it, it seems to lose its balanceit has a few difficult moments.
  --
   If you only knew (because the perception, the conscious perception Ive had it for years and years, but it is becoming more and more keen and precise), if you could perceive this atmosphere I am made to breathe, mon petit! (gesture around the head) The foolishness, the stupidity, the nastiness, the inanity. It is full, full of all thatfull. One cannot brea the without brea thing that!
   Not to mention the letters people write.
  --
   So there, mon petitand I said I wasnt going to talk! Its always the same thing.
   It doesnt matter.
  --
   When these promised things are achieved, then some thing like a Power will comepersonally I dont consider that I have power. For the moment its no thing. It is NO thiNG. My conception of Power is that when this must be comes into the consciousness, well, it MUST be. But its not like that now. All the other forces, the other movements of consciousness, enter and interfere,4 and the usual mess results; there is a little bit of that, a bit of this, a bit of the otherin short, an approximation. Sometimes it works, but then it is.
   The movement of initiating the action always proceeds in the same wayas some thing imperatively SEEN. Consequently, it should ALWAYS have an effect; but all kinds of things enter and cause a disturbance. So I dont call that Powerits too haphazard. But dont worry yourself over all this chatter.
   Oh, listen!
  --
   this refers to the Ashram dispensary, managed by Dr. Nripendra.
   The physical mind.

0 1961-05-23, #Agenda Vol 02, #The Mother, #Integral Yoga
   To tell the truth, this question seems stupid to me, because one can have mastery over circumstances only if one becomes the Supremebecause the Supreme alone has mastery over circumstances. So the question is senseless.
   If you become identified with the Supreme and there is but ONE willHis then of course you have supreme mastery. Otherwise its all no thing but illusion. You imagine that by wanting a certain thing you can change circumstances, but you still have to be in total ignorance to believe that the change occurs because YOU want it toin fact, the Supreme is making use of you. Consequently, you have no mastery at all; you are an instrument used by the Supreme, and thats all.
   So all these things [the earlier Questions and Answers] seem quite childish to me, quite childishirrelevant chatter. You are outside the garden talking about what is wi thin. It would be best to delete the whole thing.
   (In vain, Satprem protests, complaining that Mother always wants to delete every thing.)

0 1961-05-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   Personally I have stopped I have stopped trying to know. With the stubbornness of a child, I keep repeating to the Lord, Its time You change all this!
   There are moments, you know, when you want to weepwhich is idiotic! So you surrender it all to the Lord: I leave this work to Youdo what You will, as You will, when You will.
   And I try to be as tranquil as I can (Mother makes a gesture of mental immobility), but when you do so, you become aware of oh, its like a swarm of flies comingfrom here, from there, from above, from below, oh coming and coming and coming!

0 1961-06-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   When one does not repeat ones past mistakes, the divine power, the power of the divine Grace, abolishes their consequences their karmain the being. But as long as mistakes are repeated no thing can be abolished, because one re-creates them at every minute. When a person has made a serious error, say, a serious mistake (it can be serious or not, but we are concerned primarily with the serious ones), such mistakes have their consequences in life, a karma which has to be exhausted. The divine Grace, if you call upon it, has the power to abolish that karma, to cut short the consequences but the Grace can only do this when you, wi thin yourself, dont begin all over again, when the mistake committed is not renewed. The past can be completely purified and abolished, on condition that one does not keep making it into a perpetual present.
   I have said it there in one sentence, but I didnt want people to believe that they can continue making the same stupid blunder indefinitely and have the Grace indefinitely annul all the consequences.1 It isnt like that! The past can be cleansed to the point where it has no effect of any kind on the future, but only on condition that you stop the wrong vibration in yourself, that you dont reproduce the same vibration indefinitely.
  --
   many things will change,
   a great victory will be won.
  --
   was this offering!
   And now, although I weep no longer,
  --
   I was reliving this experience [during the Talks of March 13, 1957]that is why I didnt want to comment on it.
   Tragic circumstances?
   After that experience the decision was taken to come back to Indiaonly then could I manage to return. There were all sorts of projects and things we were even on the point of going to China and, oh! But after that it was decided to come back to India.
   ***
  --
   D. asked me if changing the time of her japa had much importance. I told her she can change the time if she has to, provided she remains sincere thats the most important thing.
   These are small details. I myself am unable to do it at fixed hours; I had always hoped to do it between 5 and 6 in the afternoon, but I usually cant manage to go upstairs before ten to six! So so I do it from 6 to 7.
   Fundamentally, I have noticed one thing: if you yourself are in the right state, the right atmosphere is immediately created. And in addition, I am always in a sort of not even a convictionan ABSOLUTE perception that all that happens is the Lords doing. When He makes me late going upstairs its because He wants me to be late, and consequently, if I take it wellif instead of closing myself and getting annoyed I say, Good, thats fineimmediately a very interesting atmosphere is created, because at the same time I see all the advantages of this change. But this movement must not be mentalit has to be spontaneous.
   Therefore, I have told her (to put it simply): provided you are sincere in your attitude, all is well.
  --
   And I see that the translation would go quickly if one moved into another domain. In one domain it is laborious, terrible, difficult, and the result is never very satisfying. But contrary to what I had thought, the domain of comprehension does not suffice, even the domain of experience does not suffice: some thing else is needed (oh, how to explain it?), a state in which effort is left totally behind. There is a state (which probably must be beyond the mind, because one no longer thinks at all, not at all) where every thing is smiling and easy, and the sentences come to you all by themselves. Its peculiar I read, and even before I finish reading the sentence to be translated I know whats in it; and then without waitingalmost without waiting to know whats in it I know what to put for it. When its like that I can translate a page in half an hour.
   But it doesnt lastit ought to last. Usually it ends in a trance: I go off into the experience, I am in a beatific state and ten minutes later I notice that Ive been in that state with my pen poised in my hand. Its not favorable to the work! But otherwise its I cant even say its like someone dictating (its not that, I dont hear); it comes by itself. Oh, the other day there were one or two sentences! I wrote some thing and suddenly saw what I was writing and doing so pulled me out of that state. Well, I said to myself, how nicely put! And plop! (Mother laughs) Every thing was gone.
  --
   But to get there, believe me, you must accept to be a total imbecile for quite some time! I am not exaggerating. I have found myself in such states: you no longer understand any thing, no longer know any thing, no longer think any thing, no longer want any thing, no longer can do any thingno more power, no more will, no more thought, no more any thingyou are like that. And when I am like that (when I WAS, because now its beginning to go away), I see the external world, people like those around me, looking at me and thinking, Ah! Mother is lapsing into her second childhood! Their vibrations come to me and unfortunately they sometimes have the power to shake me I have to make a movement to free myself from the thoughts of others.
   (silence)
   It was an odd thing, it seized me suddenly I was no longer able to climb the stairs! I didnt know how to do it! It also took hold of me once as I was having lunch I no longer knew how to eat! this, of course, is what the external world calls lapsing into second childhood. So I considered the problem of the poor old people who are thought to be lapsing into their second childhoodsmight they not, by chance, be on the frontier of liberation?! Perhaps.
   My brain is good!! (Mother laughs)
  --
   I once fell down and dented my head (for a long time it was even painful); and since then the dent has become deeper and deeper and the bump has become larger and larger. I told the doctor about it (he had been called in at the time because it was bleeding profusely and people were upsetit healed in a day) and he told me there had been an accumulation of blood causing the bone to increase in size. But this is a doctors reason.
   It is quite interesting.
  --
   What is necessary is to abandon EVERY thiNG. Every thing: all power, all comprehension, all intelligence, all knowledge, every thing. To become perfectly nonexistent, thats the important thing. But the very atmosphere makes things difficultwhat people expect of you, what they want of you, what they think of youits very bothersome. You have to spend all your time fanning it away.
   In one of the handwritten notes left by Mother, we found the following: 'Sri Aurobindo told me: Never give them the impression that they can do whatever they like, they will always be protected.'

0 1961-06-06, #Agenda Vol 02, #The Mother, #Integral Yoga
   No. I had finished reading the Veda and wanted to take up The Life Divine, but as I had never read On Himself,1 I chose it instead. I read the first chapter dealing with his life in England and to me it all seemed. Oh, why speak of all these things in connection with Sri Aurobindo? Why? I know quite well that he himself has repliedor rather rectified inexact things people had said about him but it made such a painful impression on me! Such a painful impression.
   Some thing must definitely be done which is free of that whole useless jumble about who his father was and so forthpah! I dont like that sort of thing.
   Yes, its a grab-bag of odds and endsvery important letters are mixed in with all sorts of pointlessness. Take the ICS. examination, for instance they seem to be pleading Sri Aurobindos case! Its ridiculous.2
  --
   Take absolutely identical circumstances: the same outer circumstances, the same inner circumstances the psychological condition is the same; circumstances of life, the same; events, the same; people, no appreciable difference. Identical circumstances, a few hoursnot even a dayapart. And in one case, the body that is, the cellular consciousness feels a sort of eurhythmy and general harmony, every thing dovetails in such a marvelous way, without rubbing, without frictionevery thing functions and organizes itself in a total harmony. Its a peace and a joy (without the vital intensity, of courseits some thing physical). All, all is so harmonious and truly you feel a sense of the divine organization of every thing, of all the cellsall is marvelous and the body feels well. Then in the other case every thing is the same, the consciousness is the same and some thing escapes the perception of harmony is no longer there. For what reason? One doesnt understand anymore. And then the body begins to function wrongly. Yet every thing is absolutely identicalmental conditions, vital conditions, physical conditions, all identical and suddenly it all seems meaningless. One still has the consciousness, the full consciousness of the divine Presence, and one senses somewhere some thing escaping, and all becomes its like running after some thing that escapes. things become meaningless. In absolutely identical conditionseven the movements of the body (functional movements, I mean) may be identical, but they are felt to be disharmonious (these words are much too crude, its more subtle than that), meaningless, disharmonious. And what escapes? You cant make it out.
   What is it?
  --
   The more one goes into it in detail, the more mysterious it becomes. One always thinks one has grasped it; when one talks about such things3 one is being very nice, one seems to know some thing, one talks but when it comes to putting it into practice!
   Its so subtle! It could almost be. Its almost like being on the border between two worlds. Its the same world and itsis it two aspects of this world? I cant even say that. Yet its the SAME world; all is the Lord, He and no thing but He, only its. And so subtle, so subtle: if you go like this (Mother tilts her hand slightly to the right), its perfectly harmonious; if you go like that (Mother tilts her hand slightly to the left), oof! Its its at once absurd, meaningless, and laborious, painful. But its the SAME thing! Its all the same thing.
   What is it?
   There is such a strong impression of facing some thing which completely escapes comprehension, reason, intelligence, every thing mental or intellectual (even the most elevated); its not that, its. And then truly, if you stand back from it and employ big words, you would say, All this (Mother tilts her hand to one side) is Truth, and all that (she tilts her hand to the other side) is Falsehood but its the SAME thing! In one case, you have the sense of being carriednot only the body but the entire world, all circumstancescarried, floating in a beatific light towards an eternal Realization; and in the other case, its like this (Mother makes a gesture of being burdened), deadening, heavy, sorrowfulexactly the same thing! Almost the same material vibrations.
   And its so subtle, so incomprehensible theres a distinct impression of it TOTALLY eluding even the highest conscious will. What is it? What is it?
  --
   And why did reading that book [On Himself] give me this malaise?
   Oh, it was so lovely yesterday! The whole dayand all, all, all was the same as nowall the circumstances, the condition of the body, every thing. It cant even be said that in one case the body was well and in the other it wasntit isnt true, it was all the same thing, all was the same. But in one case you floatyou float in a beatific light which carries you for all Eternity; and in the other case you seem to be walking through shifting sands without seeing clearly, without understandingdeadened, absolutely deadened.
   Thats why I had difficulty listening to you just now [during the work], because since last night I have been constantly facing this problem, and all morning long Ive had to you know, do like this (Mother clenches her fist, as though getting a grip on herself) in order to come here and listen. I didnt feel like seeing anyone, doing any thing only staying like this (Mother keeps still, her arms at her sides) until that problem is willing to explain itself.
   But if you had seen me yesterday. I would probably have said no thing, but it was so lovely! Exactly the same thing, the same people, the same circumstances, the same conditions in the body. Every thing, every thing was the same.
   But wasnt it universal waveswasnt this malaise some thing cosmic rather than personal?
   Yes, of course! Its the universal Problem. That is my sole concern.
  --
   I am up against this fact: how did Truth become Falsehood? I am not asking myself intellectually that doesnt interest me at all! It is here, in Matter, that the thing must be found.
   It is double, it is double.
  --
   You see, all the things that have been told, even all the things Sri Aurobindo has said (he has said the most in Savitri), all that is necessarily (what can it be called?) mental, the super-intellectual spiritualized mind. But it is not THAT! Its a form, its an image, its not the concrete fact.
   (silence)
   And with a sort of prescience I see that only the body can know thats the extraordinary thing!
   (silence)
   And when the body makes this movement (gesture of stepping back from physical appearances)what to call it? this movement of fusion (is it fusion?), of no longer being a separate body, of being the Divine there is some thing which. There is a sort of abstraction of some thing (and even that is putting it too concretely). And sometimes it succeeds, the body floats in the Light; sometimes its only partial. Sometimes all the inner consciousness is there, full and total but HERE things remain as they are, stupid, stupid, utterly stupid! Blind, in shifting sands, painful (and its not a thought, its not even a sensation; I dont know what it is).
   And THERE the conscious will can do no thing. No thing. All it could do it has done, and it continues to do all it can at each minute, and its no thing, it is not THATwhat is it??

0 1961-06-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   Yesterday I saw N. and he told me, Oh! X had an experience during the meditation with you this morning. Ah! I said to myself, this is going to be interesting. (I was wrong to think so, by the way, even for a quarter of a second.) Yes, he told me, he saw what seemed to be a transparent golden veil descending over you; and by your side were flowers like roses, or colored like roses, with the feet of a child upon them.
   All the psychics tell you such stories!
   It was the same thing yesterday, the same Experience, only less strong and less continuous. But all these petty imageries dont interest me.
   So I dont ask him any thing.
   Do you mean that different people can see different things under the same circumstances? The phenomenon isnt objective?
   Oh, it depends entirely upon the plane in which you find yourself! No, five different people will see five different things. Only when one is in marvelous accord, in an identical vibration, as happened to me with Sri Aurobindo. But that never took the form of little stories!
   Whenever there was a special force descending, or an opening, or a supramental manifestation, we would know it at the same time, in the same manner. And we didnt even need to talk about it; we would sometimes exchange a word or two concerning the consequences, the practical effects on the work, but thats all. I never had this with anyone except Sri Aurobindo.
   There have been times when I did things for people and they sensed exactly what I had done. It has happened. It is rather rare, but still it has happened.
   But I see more and more that the realm where my experience is situated is. Well, it only worked with Sri Aurobindo!

0 1961-06-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   Weve been having these meditations for four days now and this is the fourth day of total silencemotionless, soundless (I dont know if there is sound outside or not; I dont know any thing). A complete immobility right to the end.
   When all is immobile like that and no thing seems to happen, is some thing happening?
  --
   What I do now when X comes is take it all (gesture from below to above) and do like this (gesture of offering up), in an aspiration and then I let it go. Then all the Immobility, the Silence, the Light, the Peace comes down from above into every thing and doesnt move. But that in itself is very difficult for the body to have, very difficult: some thing is always vibrating and moving.
   Its as if it put every thing back in order, but no thing is moved.
   Yesterday, when I was in that immobility, suddenly I felt some thing obliging me to turn my head. I didnt turn my head, but the consciousness turned (gesture to the left), and then I saw myself standing there in the corridor (that kind of corridor separating the hall and Sri Aurobindos room) in my usual outdoor dress [Indian shirt and light trousers]. I was standing up very straight and holding a globe of light above my head and such a light! It was shining brighter than those strong electric bulbsdazzling. My own clo thing seemed to be made of golden-pink light. I was standing very straight and carrying this globe (gesture above the head). When I saw that I said to myself, Now why on earth is he making me see this? And that was all. No thing else happened except that. But near me there was a figure I didnt know, and it reminded me of Xs great guru,1 whom I had already seen once. There he was by my side, a tall figure, and he seemed to be the one who had tugged at me to make me see that vision.
   It was a large globe. Although no distinct rays could be seen, it appeared to be projecting innumerable rays like flashes of lightning. It was sparkling all over.
  --
   At any rate, its the fourth day of this same silence (Mother clenches her fists, as if to show a compact mass). Not only silenceimmobility (same compact gesture), WITHOUT TENSION, without tension, effortless, without any thing; like a kind of eternityin the body.
   I have no trouble getting out of it I dont get out of it, to tell the truth; its not like a trance you have to pull out of, its not that. this state seems quite natural to me: I hear the clock chime.
   ***
  --
   Its one of the most ironic things Sri Aurobindo has written.
   Ive known that and have always taken great care to avoid it, for it opens the door to all deformations. Lele3 was like thatLele did the same thing: he behaved like a lout; he said it wasnt himself, it was Naturehe had no thing to do with it. this is all very well, but still theres a sort of affinity between your physical comportment and what you are inside, isnt there?!
   Sri Aurobindo didnt accept this tradition at all.
   For instance, X is completely caught up in all his family affairs; he said to Amrita, In August the girls will go back home to their husbands, the boy will be at college, and Ill be able to live tranquilly. But there will be some thing else! There is always some thing else, naturally!
  --
   Oh, he is splendid! There is such a sweet warmth in him, so good, and a mastery (mastery of inner movements, of the vital movement) and the ability to bring into the physical this peace, this absolute immobility. Its splendid! I have been doing this for some thing like forty years and you cant imagine how difficult it is, how much effort it takes to achieve it! With him it comes all by itself. Thats the tantric mastery.
   And to a certain extent it has a healing power (to a certain extent). But its not that supramental thing Sri Aurobindo had: he would pass his hand like this (gesture), and the disorder would be gone completely!
   I have never seen anyone but Sri Aurobindo do that.

0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother remains silent for a moment, then says:) Over the years I have had a considerable number of experiences in this realm, and my first action is always the same: send the Peace (I do this in all cases, for everyone) and apply the Force, the Power of the Lord, for the best thing to happen. Some people are very sick, sick to the point where there is no hope, where they cannot be cured, where the end is coming; but they sense that their souls must still need to have certain experiences, so they hang on-they dont want to die. In such cases I apply the Force for them to last as long as possible. In other cases, on the contrary, they are weary of suffering, or indeed the soul has finished its experience and desires to be liberated. In such a case, if I am sure of it, sure that they themselves are expressing the desire to depart, its over in a few hours I say this with certainty because Ive had a considerable number of experiences. There is a certain force which goes out and does what is necessary. I havent done either of these things for your fathernei ther to prolong his life (because when people are suffering its not very kind to prolong their lives indefinitely), nor to finish it, because I didnt knowone cant do either without knowing the persons conscious wish.
   As for your mother, she must have been thinking of me, for otherwise she wouldnt have come in that wayshe would have come through you (its different when things come through you). But she came to me directly, so I thought that for some reason she must have remembered me. I dont know. And I looked and said to myself (it came just like that), Now that she will be left all alone, why doesnt she come here? I havent done any thing about that, either, one way or the other.
   Thats odd the same thought has been coming to me these last three or four days: why doesnt she come here?
  --
   Then she is thinking about itperhaps not consciously, but in her subconscient.
   It happened some time ago. I even spoke to Sujata about it and said that someone over there was calling you. Did she tell you?
  --
   There was an experience like that quite recently. A.s mother was illold and seriously ill. Seeing her declining, A. wrote to me: If the time has come, make it happen quicklydont let her suffer. Then I saw very clearly that there was still some thing in her which didnt want to go; and when I applied the Force for the best to happen she suddenly began to recover! It must have coincided with a kind of inner aspiration in herno more fever, she was feeling well. And A. began preparing to come back here. If shes recovering, he said, theres no longer any point in my staying! The same evening she had a relapse and he sent me a telegram. Meanwhile (it was evening) I had gone upstairs to walk; suddenly The Will came (which is a very, very rare thing), The Will: Enough, now it must finishits enough as it is. Wi thin half an hour she was dead.
   These things are very interesting. They must form part of the work I have come on earth to do. Because even before encountering Theon, before knowing any thing, I had experiences at night, certain types of activities looking after people who were leaving their bodiesand with a knowledge of the process; I didnt know what I was doing nor did I seek to know, yet I knew exactly what had to be done and I did it. I was around twenty.
   As soon as I came upon Theons teaching (even before meeting him personally), and read and understood all kinds of things which I hadnt known before, I began to work quite systematically. Every night, at the same hour, I was working to constructbetween the purely terrestrial atmosphere and the psychic atmospherea path of protection across the vital, so that people wouldnt have to pass through it (for those who are conscious but without knowledge its a very difficult passageinfernal.) I was preparing this path, doing this work (it must have been around 1903 or 1904, I dont remember exactly) for months and months and months. All sorts of extraordinary things happened during that timeextraordinary. I could tell long stories.
   Then, when I went to Tlemcen, I told Madame Theon about it. Yes, she told me, it is part of the work you have come on earth to do. Everyone with even a slightly awakened psychic being who can see your Light will go to your Light at the moment of dying, no matter where they die, and you will help them to pass through. And this work is constant. Constant. It has given me a considerable number of experiences concerning what happens to people when they leave their bodies. Ive had all sorts of experiences, all kinds of examplesits really very interesting.
   Lately it has increased, become more precise.
   There is a boy here, V., who is especially interested in what happens at the moment of death ( this seems to be one reason why he has reincarnated). Hes a conscious boy, a remarkable clairvoyant, and he has a power. And we have had (how to put it?) some quite interesting correlations of experiences concerning people who pass away here. Extremely interesting and extraordinarily precise: he sends word to me, I reply, and at night when the disincarnated person comes he says, Mother has done this and says to do that, and the person does it. And we dont need to speaksuch precision!
   this happens in sleep?
   He might do this work in sleep, or sometimes in meditation, or in a kind of trance he enters intoit depends on the case.
   I will give you a concrete example, then youll understand. When I.B. was killed, I had to gather up all his states of being and activities, which had been dispersed by the violence of the accident2it was terrible, he was in a dreadful state of dispersion. For two or two and a half days the doctors fought in the hope of reviving him, but it was impossible. During those two days I gathered up all his consciousness, all of it; I collected it over his body, to the point where, when it had come and formed itself there, such vitality, such life was coming back into his body that after some hours the doctors believed he would be saved. But it couldnt last (it wasnt possiblea part of the brain had come out). Well, when not only his soul but his mental being, his vital being, and all the rest had been properly collected and organized over his body and had realized that the body had become quite unusable, it was overthey gave up the body and it was over.
  --
   this correlation in the work is very interesting because it has quite practical effectsV. was able to communicate exactly what I had to say to I.B., and I.B. understood better through him than through me directly (because I do the work, but dont have time to deal with all the details, to tell each individual what to do).
   I was telling you the other day how vexing it is that we are all on different planes all the time,3 but on that particular plane it works very well with this boyon this one point, this tiny, precise point concerning the moment of leaving the body. We can do interesting work this way.
   Is one snatched up by the vital zone upon leaving the body?
  --
   There have been very, very few cases, a quite minimal number, when people have called (not very sincerely) and their call hasnt had much effect. But even these people have a protection. There was a woman here, an old woman who was not very sincere (she didnt live hereshe only came to visit) and the last time she visited she fell ill and died. Then I saw that she was completely dispersed into all her desires, all her memories, all her attachments and it had all been scattered here and there, into all sorts of things (one part of her was seeking, seeking where to go and what to do); anyway, it was rather pitiful. Afterwards I was asked, How did it happen? She was calling all the time. I replied that I had not heard her callit must not have been very sincere, only a formula.4
   But its very rare that people get no response.
   Not long ago M.s sister died (psychologically, she was in a terrible stateshe had no faith). Well, on that day,5 just when I came to know that she was passing away, I remember being upstairs in the bathroom communicating with Sri Aurobindo, having a sort of conversation with him (it happens very often), and I asked him, What happens to such people when they die here at the Ashram? Look, he replied, and I saw her passing away; and on her forehead, I saw Sri Aurobindos symbol in a SOLID golden light (not very luminous, but very concrete). There it was. And with the presence of this sign the psychological state no longer matteredno thing touched her. And she departed tranquilly, tranquilly. Then Sri Aurobindo told me, All who have lived at the Ashram and who die there have automatically the same protection, whatever their inner state.
   I cant say I was surprised, but I admired the mighty power by which the simple fact of having been here and died here was sufficient to help you to the utmost in that transition.
   But there are all sorts of cases. Take N.D., for example, a man who lived his whole life with the idea of serving Sri Aurobindohe died clasping my photo to his breast. this was a consecrated man, very conscious, with an unfailing dedication, and all the parts of his being well organized around the psychic.6 The day he was going to leave his body little M. was meditating next to the Samadhi when suddenly she had a vision: she saw all the flowers of the tree next to the Samadhi (those yellow flowers I have called Service) gathering themselves together to form a big bouquet, and rising, rising straight up. And in her vision these flowers were linked with the image of N.D. She ran quickly to their house andhe was dead.
   I only knew about this vision later, but on my side, when he left, I saw his whole being gathered together, well united, thoroughly homogenous, in a great aspiration, and rising, rising without dispersing, without deviating, straight up to the frontier of what Sri Aurobindo has called the higher hemisphere, there where Sri Aurobindo in his supramental action presides over earth. And he melted into that light.
   Some time before his heart attack he said to his children: the gown is old, it must be thrown away.
  --
   Have I told you about the experience I had the day I suddenly found myself in Sri Aurobindos home in the subtle physical?7Well, its as if I took a step and entered a far more concrete world than the physicalmore concrete because things contain more truth. I spent a good while there with Sri Aurobindo and then, when it was over, I took another step and I found myself back here slightly dumbfounded. It took me quite some time to regain my bearings here, because it was this world that seemed unreal to me, not the other.
   But its simply thatyou take a step, and you enter another room. And when you live in your soul there is a continuity, because the soul remembers, it keeps the whole memory; it remembers all occurrences, even outer occurrences, all the outer movements it has been associated with. So its a continuous, uninterrupted movement, here and there, from one room to another, from one house to another, from one life to another.
  --
   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.
   We have a disciple here who returns to his birthplace from time to time, and after the first year X began to do his puja to get people interested in the Ashram, he said it was extraordinary. He had previously been looked at askance and had to argue with people, but now everyone came to call on him as soon as he arrived! He wrote that he was completely astonished (he wasnt aware of Xs work); hundreds of people came to ask him to hold huge meetings; sadhus, monks and priests came to him for information on the Ashram. things have developed so rapidly and completely that they now have some land where they have built a center and hold meetings.
   And its like that almost everywhere.
  --
   Do you know the story of the two simultaneous operations of E. and of T.? T. is that vice-admiral who came here and became quite enthusiastiche had a kind of inner revelation here. The two of them were operated on for a similar complaint, a dangerous ulcer in the digestive system. He was in one town and she was in another, and they were operated on a day apartboth serious operations. And in each case, after a few days had gone by, the surgeon who did the operation said, I congratulate you. Practically the same phrase in both cases. And they both protested: Why are you congratulating me? (Each one wrote me about this separately; they were living far from one another and only met afterwards.) Why? You did the operationyou should be congratulated for my quick recovery. And in both cases the doctor replied, No, no; we only operate, the body does the healing; you have healed yourself in a way which can qualify as miraculous, and I genuinely congratulate you. And then the two of them had the same reaction they wrote to me saying, We know where the miracle comes from. And they had both called me. Moreover, E. had written me a remarkable letter a few days before her operation, where she quoted the Gita as if it were quite natural for her, and told me, I know that the operation is ALREADY done, that the Lord has already done it, and so I am calm.
   things like that, everywhere and PRECISE! Some thing quite precise. Of course, to say that I work consciously is almost silly, its commonplace. But in many cases one may work consciously for long years without getting that precision in the result the action enters a hazy atmosphere and makes a kind of stir, and out of it comes the best that can, but no more than that. But now its exact, preciseits becoming interesting.
   And now I know why this sort of impersonalization of the material individuality is so important. It is very important for the exactness of this action, so that it is onlyONLY the purest divine Will (if it can be put that way), expressing itself with a minimum of admixture. Any individualization or personalization results in admixture. But the divine Will acts like this (direct gesture).
   Oh, it was magnificent at the balcony this morning!
   And then one understands all, allall the details. Some things can be understood intellectually or psychologically (which is very good, it has an effect and it helps you), but that always seems so hazy; it works through an imprecision. But now the vibrations mechanism is understoodits MECHANICS; and thus it becomes precise. All these attitudes the yoga recommendsbeginning with action done as offering, then complete detachment from the result (leaving the result to the Lord), then perfect equanimity in all circumstances, all these stages which one understands intellectually, feels sentimentally, and has fully experiencedwell, all this takes on its TRUE MEANING only when it becomes what could be called a mechanical action of vibrationat that point one understands why it must be like it is.
   And these last few days, especially yesterday and this morning, oh! Extraordinary discoveries! We are on the right track.
   Thats all, mon petitnow Im off to see the priest. What a face hes going to make!
  --
   At least fifty people wait for the last days of the month to see me and they imagine. One thing I have not yet comprehended: what to do to make physical time lose its physical reality? It may come. As you see, I still have to watch the clock, and when I am late, well, time gets short! Maybe Ill get the power of (what is it called?) ubiquity. I believe thats the solution! To be here, and then therejust like that! It would be very amusing.
   Satprem no longer has the text of this letter.
   He was run over by a truck.
  --
   Among Mother's papers we have found the following, which indicates that a state of dispersion after death is rather frequent (it concerns a disciple's mother who did not herself live at the Ashram): 'She has left her body without being at all prepared for the change of condition and has found herself disoriented and rather dispersed. She will need some time to recover from this dispersion before any thing useful can be done for her.'
   May 17, 1959.

0 1961-06-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   Is there really no such thing as utter stupidity or absolute falsehood? Is there always a truth behind?
   Practically speaking, there can be no absolute falsehood, since the Divine is behind every thing.
   Its like asking if certain elements will disappear from the universe. What can it mean, the destruction of a universe? Once we are out of our stupidity, what can we call destruction? Only the form is destroyed, the appearance (that, yesall appearances are destroyed, one after the other). It is also said (its written everywhere) that the adverse forces will either be converted that is, become aware of their own divinity and become divineor be destroyed. But what does destroyed mean? Their form? Their form of consciousness can be dissolved, but what about the some thing which brings itand every thing elseinto existence? How can that some thing be destroyed? this, mon petit, is difficult to comprehend. The universe is a conscious objectification of That which exists from all eternity. Well, how can the All cease to be? The infinite and eternal All, without limits of any kindhow can any thing be thrown out of it? There is nowhere to go! (You can rack your brains over it, you know!) Go where? There is only THAT.
   And even when we say there is only that we are situating it somewherewhich is perfectly idiotic. It is everywhereso how can any thing be thrown out of it?
  --
   Therefore, to speak of an absolute falsehood disappearing would simply mean that a whole set of things will live eternally in the past but not belong to the coming manifestations, thats all.
   You cant get out of THAT, can you? There you are!
   But will these things simply remain in the past?
   We are told that when you ascend both beyond Nirvana or No thingness and beyond Existence (the two SIMULTANEOUS and complementary aspects of the Supreme), there is a state of consciousness where all simultaneously and eternally exists. Thusalthough God knows, it may be yet another stupiditywe can conceive of a whole set of things passing into Non-Being, and for our consciousness this would be disappearance or destruction.
   Is it possible? I dont know. We would have to ask the Lord! But He generally doesnt answer such questionsHe just smiles!
   You know, there comes a time when, really, you can no longer say any thing; you feel that whatever you say is, if not absolute rubbish, then the next thing to it, and that in practice its best to keep silent. Thats the difficulty. And in some of these aphorisms you get the feeling that he has suddenly captured some thing beyondbeyond any thing which can be thought. So what to do?
   (silence)
   Naturally, when you come back down here you canoh, you can say many things!
   Jokingly you can say (you can always joke, although I hesitate to do so, because people take my jokes so seriously) but you can very well say, without being totally in error, that you sometimes learn much more listening to a madman or a fool than to a reasonable person. Personally, Im convinced of it! There is no thing more deadening than reasonable people.
   At any rate, this simultaneity of past, present and future cant be a physical simultaneity, can it?
   Ah, no! Not here.
  --
   this, too, is a manner of speaking.
   Reincarnate? No. One can relive the past; that, yesvery well, very well.
   I have had an oft repeated experience of reliving the past1 (its a phenomenon of consciousness, possible because every thing is preserved and continues to exist somewhere), with a kind of willwhich would be the sign of a powerto change it. I dont know, but at the moment of reliving it, instead of reliving the past just as it had been preserved, a power to make it different was introduced. I am not speaking of the power to change the consequences of the past (that is obvious and functions all the time)it wasnt that; it was the power to change the circumstances themselves (circumstances not quite material but of the subtle physical, with a predominantly psychological content). And since the will was there, from the standpoint of consciousness it actually happened that is, instead of circumstances developing in one direction, they developed in another. So it must correspond to some thing real, otherwise I would not have had the experience. It wasnt a product of the imagination; it wasnt some thing one thinks of and would really like to be differentit wasnt that; it was a phenomenon of consciousness: my consciousness was reliving certain circumstances (which are still quite living and obviously continue to exist wi thin their own domain), but reliving them with the power and the knowledge acquired between that past moment and the present, and with a power to change the past moment. A new power entered the scene and turned the circumstance being relived in a new direction. I have had this experience many times and it has always surprised meits not a phenomenon of mental imagination, which is some thing else entirely.
   It opens the door to every thing.
  --
   Does the past? We know it remains present somewhere. Does this fact enable the past to participate in the progressive movement (progressive for us) of universal change wi thin the manifestation? There is no reason why not.
   But it remains present through its consequences.
  --
   I have what could be called a tactile sensation that the contents of the subtle atmosphere are increasing. this atmosphere is not part of material space as we conceive of or see it physically, where one thing has to give place to another (Mother changes the position of an eraser on the table)and even that (laughing) I believe is an illusion! It only SEEMS like that to us! Its not on the wholly material plane, but just behind or wi thin (how to put it?), and its contents are increasing. And as its happening wi thin inner dimensions, it can augment, so to speak, indefinitely; things become more and more interwoven, if you see what I meanwhere there was one phenomenon of consciousness there may now be hundreds, interwoven with each other in the inner dimensions; which means, for example, considering only our tiny planet, that the earth is becoming more and more compact and rich with all that has been since the beginning of its formationbecause its all there, it is all still there.
   Actually, as soon as one is not totally, totally tied down by the physical sense organs. For example, I am more and more frequently experiencing changes in the quality of vision. Quite recently, yesterday or the day before, I was sitting in the bathroom drying my face before going out and I raised my eyes (I was sitting before a mirror, although I dont usually look at myself); I raised my eyes and looked, and I saw many things (Mother laughs, greatly amused). At that moment, I had an experience which made me say to myself, Ah! Thats why, from the physical, purely material standpoint, my vision seems to be a bit blurred. Because what I was seeing was MUCH clearer and infinitely more expressive than normal physical sight. And I recalled that it is with these clearer eyes that I see and recognize all my people at balcony darshan. (From the balcony I recognize all my people.) And its that vision (but with open eyes!) which. It is of another order.
   I am going to study what Sri Aurobindo says when I come to it in The Yoga of Self-Perfection. He says there comes a time when the senses changeits not that you employ the senses proper to another plane (we have always known we had senses on all the different planes); its quite different from that: the senses THEMSELVES change. He foretells this changehe says it will occur. And I believe it begins in the way I am experiencing it now.
   The CONTENT is different, mon petit. I see I see, but. The state of consciousness of the person Im looking at, for instance, changes his physical appearance for my PHYSICAL eyes. And this has no thing to do with the banalities of ordinary psychology, where your physiognomy is said to be changed by the feelings you experience. The CONTENT of what I see is different. And then the eyes of the person I am looking at are not the sameit is rather. I couldnt sketch it, but perhaps if I made a painting it would give some idea (I would need to use a somewhat blurred technique, not too precise). The eyes are not quite the same, and the rest of the face too, even the color and the shape thats what sometimes makes me hesitate. I see people (I see my people every morning) and I recognize them, and yet they are different, they are not the same every day (some are always, always the same, like a rock, but others are not). And I even I hesitate sometimes: Is it really he? But he is very. It is indeed he, but I dont quite know him. this generally coincides with changes in the persons consciousness.
   In conclusion: we know no thing.
  --
   You know, we are just on the frontier, on the edge: its as if there were a semi-transparent curtainone sees things on the other side, tries to grasp them, but as yet cannot. But there is such a sense of proximity!
   Sometimes, all of a sudden, I see myself as a FORMIDABLE concentration of power, pushing, pushing, pushing in an inner concentration to pass through. It happens to me anywhere, any time, at any moment I see a whole mass of consciousness gathered into a formidable power pushing, pushing, pushing to pass to the other side.

0 1961-07-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   You know, Savitri is an exact descriptionnot literature, not poetry (although the form is very poetical)an exact description, step by step, paragraph by paragraph, page by page; as I read, I relived it all. Besides, many of my own experiences that I recounted to Sri Aurobindo seem to have been incorporated into Savitri. He has included many of themNolini says so; he was familiar with the first version Sri Aurobindo wrote long ago, and he said that an enormous number of experiences were added when it was taken up again. this explained to me why suddenly, as I read it, I live the experienceline by line, page by page. The realism of it is astounding.
   As for me, Im now on the second part of On Himself ; I am beginning to enjoy myself.
  --
   Last night or the night before you were associated with an experience. Following my reading [On Himself] I had a sense of how very small we are and of how to expand. You were associated, very intimately associated with this expansion. Sri Aurobindo was there (you know he has adopted you as his biographer; I have told you this and I repeat it because I have evidence of it all the time), and he was giving a kind of practical demonstrationnot intellectual, practicalof how to expand not only the consciousness but the whole being, down to its most material parts. You were there, associated with this, and he was showing you as well as me what had to be done. (Mother makes a gesture of breaking through limits.)
   this made me very glad.
   There you are, petit.

0 1961-07-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   Here is an Integral Endurance. But victory. Victory. And this one is Supramental Victory that is, victory in ALL details.
   It grows in huge clusters of many, many flowers. There.
  --
   Yes the explanation of his yoga and of what he wants us to realize. After reading it yesterday evening I said to him, How do you expect it to be done in this!(Mother laughingly indicates her own body.) No, no, no! he replied, Thats not it! What is needed now is to learn how to last. Well speak of this again, he told me, in two or three hundred years. Ah! (laughing) Very well! I said. Learn to last, he told me.
   Well, were going to learn how to last.
  --
   Unless one is ABSOLUTELY indifferent, truly one cannot last. this is quite clear. That is the way it must be (gesture of a becalmed sea). For suddenly you find yourself in a state which feels like it could last foreverno thing matters, it goes on and on and on (Mother stretches out her arms, as if floating on a vast, infinite sea) like this, forever. I have been in this state very often, and you truly feel that. But the experience must not be in the head (that can be easily had); it has to be HERE (Mother slaps her knees), here in the body. When the body catches on to this, no thing is either disagreeable or agreeable to itit takes no pleasure, feels no disgust, no uneasiness, no any thing. Its in a state, ah! (same gesture of a becalmed sea)
   Its very interesting.
   this happens quite often on the balcony, because there I am concentrated on the descending Light. Then, very often, the body becomes completely still, like this.
   That way one can last. Very well. Lets work.
  --
   Ah! I have seen T., who told me she was finding it too difficult to ask questions [on Sri Aurobindos Aphorisms] because it always seemed to be the same thing! So now she has no thing to ask. We have decided she wont ask any more questions, unless, by chance, some thing suddenly arouses a question in her. Otherwise, no more questions (Mother breathes a sigh of relief).
   63God is great, says the Mahomedan. Yes, He is so great that He can afford to be weak, whenever that too is necessary.
  --
   Can God truly be said to be weak or to fail? Does this actually happen, or is it simply the Lords play?
   Thats not how it is, mon petit! this is precisely how the modern Western attitude has become twisted compared to the ancient attitude, the attitudeit isnt exactly ancientof the Gita. Its extremely difficult for the Western mind to comprehend vividly and concretely that ALL is the Divine. It is so impregnated with the Christian spirit, with the idea of a Creator the creation on one side and God on the other! Upon reflection, one rejects this, but it has entered into our sensations and feelings, and sospontaneously, instinctively, almost subconsciouslyone credits God with all one considers to be the best, the most beautiful, and especially with what one wishes to attain, to realize. (Each individual, of course, changes the content of his God according to his own consciousness, but its always what he considers to be the best.) And just as instinctively, spontaneously and subconsciously, one is shocked by the idea that things one doesnt like or doesnt approve of or which dont seem to be the best, could also be God.
   I am putting this purposely into rather childish terms so that it will be clearly understood. But this is the way it is. I am sure of it because I have observed it in myself for a VERY long time, and I had to. Due to the whole subconscious formation of childhoodenvironment, education, and so forthwe have to DRUM into this (Mother touches her body) the consciousness of Unity : the absolute, EXCLUSIVE unity of the Divineexclusive in the sense that no thing exists apart from this Unity, even the things which seem most repulsive.
   Sri Aurobindo also had to struggle against this because he too received a Christian education. And these Aphorisms are the result the floweringof the necessity to struggle against the subconscious formation which has produced such questions (Mother takes on a scandalized tone): How can God be weak? How can God be foolish? How. But there is no thing but God! He alone exists, there is no thing outside of Him. And whatever seems repugnant to us is some thing He no longer wishes to existHe is preparing the world so that this no longer manifests, so that the manifestation can pass beyond this state to some thing else. So of course we violently reject every thing in us that is destined to leave the active manifestation. There is a movement of rejection.
   Yet it is He. There is no thing other than He! this should be repeated from morning to night, from night to morning, because we forget it every minute.
   There is only He, there is no thing other than He. He alone exists, there is no existence without Him. There is only He!
  --
   There are some reflections a little further on (Mother leafs through the text and stops at Aphorism 68). Oh, he has such wonderful things to say!
   68The sense of sin was necessary in order that man might become disgusted with his own imperfections. It was Gods corrective for egoism. But mans egoism meets Gods device by being very dully alive to its own sins and very keenly alive to the sins of others.
  --
   But all languageall language!is a language of Ignorance. All means of expression, all that is said and all the ways of saying it, are bound to partake of that ignorance. And thats why its so difficult to express some thing concretely true; to do so would require extremely lengthy explanations, themselves, of course, fully erroneous. Sri Aurobindos sentences are sometimes very long for precisely this reasonhe is trying to get away from this ignorant language.
   Our whole way of thinking is wrong!
   All the believers, all the faithful (those from the West in particular) think in terms of some thing else when they speak of GodHe cannot be weak, ugly, imperfect, He is some thing immaculate but this is wrong thinking. They are dividing, separating. For subconscious thought (I mean thinking without reflecting, instinctively, out of habit, without observing oneself thinking), what is generally considered perfection is precisely what is seen or felt or postulated as being virtuous, divine, beautiful, admirable but its not that at all! Perfection means some thing in which no thing is missing. The divine perfection is a totality. The divine perfection is the Divine in his wholeness, with no thing left out. The divine perfection is the whole of the Divine, with no thing subtracted from it. For the moralists it is the exact opposite: divine perfection is no thing but the virtues they stand for!
   From the true standpoint, the divine perfection is the whole (Mother makes a global gesture), and the fact that wi thin this whole no thing can be missing is precisely what makes it perfect.1 Consequently, perfection means that each thing is in its place, exactly what it should be, and that relationships among things are also exactly what they should be.
   Perfection is one way to approach the Divine; Unity is another. But Perfection is a global approach: all is there and all is as it should be that is to say, the perfect expression of the Divine (you cant even say of His Will, because that still implies some thing apart, some thing emanating from Him!).
   It could be put like this (but it brings it down considerably): He is what He is and exactly as He wants to be. The exactly as He wants to be takes us down quite a few steps, but it still gives an idea of what I mean by perfection!
   Divine perfection implies infinity and eternityall is coexistent beyond time and space.
  --
   While walking in my room, a series of invocations or prayers have come to me2 (I didnt choose themthey were dictated to me) in which I implore the Lord to manifest his Perfection (and I am quite aware of how foolish this expression is, but it does correspond to an aspiration).3 When I say manifest, I mean to manifest in our physical, material world Im asking for the transformation of this world. And the moment I utter one of these invocations, the sense of the particular approach it represents is there; thats why I am now able to give such a lecture on PerfectionPerfection is one of these approaches. Manifest this, I tell Him, Manifest that, manifest Your Perfection. (The series is very long and it takes me quite a while to go through it all.) Well, each time I say Manifest Your Perfection, I have an awareness of what constitutes Perfectionit is some thing global.
   Its like the word purityone could lecture endlessly on the difference between divine purity and what people call purity. Divine purity (at the lowest level) is to admit but one influence the divine Influence (but this is at the lowest level, and already terribly distorted). Divine purity means that only the Divine existsno thing else. It is perfectly pureonly the Divine exists, no thing other than He.
   And so on.
   this is the third year [of japa]so its becoming very clear.
   ***
  --
   Mother later clarified this point: 'It is impossible for any thing to be missing because it is impossible for any thing not to be part of the whole. No thing can exist apart from the whole. But I am taking this now to its extreme limit of meaningnot down-to-earth, but to the heights, to the extreme limits of meaning. I will explain: every thing is not necessarily contained wi thin a given universe, because one universe is only one mode of manifestation but all possible universes exist. And so I always come back to the same thing: no thing can exist apart from the whole. If we give the whole the name of "God," for example, then we say that no thing can exist apart from Him. But words are so earthbound, aren't they?' (Mother makes a down-to-earth gesture.)
   See 'Prayers of the Consciousness of the Cells,' Agenda I, pp. 337-350.

0 1961-07-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   But Perfection is only one side, one special way of approaching the Divine. There are innumerable sides, angles, aspectsinnumerable ways to approach the Divine. When I am walking, for example, doing japa, I have the sense of Unity (I have spoken to you of all the things I mention when I am upstairs walking: will, truth, purity, perfection, unity, immortality, eternity, infinity, silence, peace, existence, consciousness the list goes on). And when one follows a particular tack and does succeed in reaching or approaching or contacting the Divine, one realizes through experience that these many approaches differ only in their most external forms the contact itself is identical. Its like looking through a kaleidoscopeyou revolve around a center, a globe, and see it under various aspects; but as soon as the contact is established, its identical.
   The number of approaches is practically infinite. Each one senses the path which accords with his temperament.
   this japa, you know, didnt at all come from here (Mother points to her head). Its some thing 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:
   Manifest Your Love.
   this is the highest summit of the possibility of manifestation.
   Thats what I wanted to say.

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   And it has become acute since.1 No, I dont read these days, because Ive had a hemorrhage in this eye. There have been too many letters, and its difficult for me to decipher handwriting the result is this hemorrhage. So I have gone on strike. All right, I said, I wont read any letters for a week. People can write as much as they please, its all the same to me Im not reading any more. But just before stopping (I stopped reading for only three days), I read a passage where Sri Aurobindo speaks of his own experience and his own work and explains in full what he means by the supramental transformation. this passage confirmed and made me understand many experiences I had after that experience of the bodys ascent [January 24, 1961] (the ascent of the body-consciousness, followed by the descent of the supramental force into the body); immediately afterwards, every thing (how to put it?) outwardly, according to ordinary consciousness, I fell ill; but its stupid to speak this way I did not fall ill! All possible difficulties in the bodys subconscient rose up en masseit had to happen, and it surely happened to Sri Aurobindo, too. How well I understood! How well, indeed. And its no joke, you know! I had wondered why these difficulties had hounded him so ferociouslynow I understand, because I am being attacked in the same relentless fashion.
   Actually, it springs from every thing in material consciousness that can still be touched by the adverse forces; that is, not exactly the body-consciousness itself but, one could say, material substance as it has been organized by the mind the initial mentalization of matter, the first stirrings of mind in life making the passage from animal to human. (The same complications would probably exist in animals, but as there is no question of trying to supramentalize animals, all goes well for them.) Well, some thing in there protests, and naturally this protest creates disorder. These past few days I have been seeing. No one has ever followed this path! Sri Aurobindo was the first, and he left without telling us what he was doing. I am literally hewing a path through a virgin forestits worse than a virgin forest.
   For the past two days there has been the feeling of not knowing any thingNO thiNG at all. I have had this feeling for a very long time, but now it has become extremely acute, as it always does at times of crisis, at times when things are on the verge of changingor of getting clarified, or of exploding, or. From the purely material standpointchemically, biologically, medically, therapeutically speaking I dont believe many people do know (there may be some). But it doesnt seem very clear to mein any case, I dont know. Yogically (I dont mean spiritually: that was the first stage of my sadhana), its very easy to be a saint! Oh, even to be a sage is very easy. I feel I was born with itits spontaneous and natural for me, and so simple! You know all that has to be done, and doing it is as easy as knowing it. Its no thing. But this transformation of Matter! What has to be done? How is it to be done? What is the path?
   Is there a path? Is there a procedure? Probably not.
  --
   To be in a condition in which all is the Supreme, all is wonderful, all is marvelous, all is marvelous love, all is all is profound Joyan unchanging, immutable, ever-present condition. To live in That, and then to have this bodily substance contradict it through every possible stupiditylosing sight, losing strength, pains here, pains there, disorders, weaknesses, incapacities of every type. And at the SAME TIME, the response wi thin this body, no matter what happens to it, is, O Lord, Your Grace is infinite. The contradiction is VERY disconcerting.
   From experience, I know perfectly well that when one is satisfied with being a saint or a sage and constantly maintains the right attitude, all goes well the body doesnt get sick, and even if there are attacks it recovers very easily; all goes very well AS LONG AS THERE IS NOT thiS WILL TO TRANSFORM. All the difficulties arise in protest against the will to transform; while if one says, Very well, its all right, let things be as they are, I dont care, I am perfectly happy, in a blissful state, then the body begins to feel content!
   Thats the problem: some thing totally new is being introduced into Matter, and the body is protesting.
   After my interview with Nature, when she told me that she would collaborate,2 I thought this difficulty would cease; many things have improved considerably (ONE part of Nature is collaborating), but not this. Plainly and clearly, it comes from the subconscient and the inconscient (wherever there is consciousness, all is well); its rising up all the time, all the time, and withoh, disgusting persistence!
   And then of course its accompanied by all the usual suggestions (but thats no thing, it comes from a domain which is easily controlled). Suggestions of this type: Well, but Sri Aurobindo himself didnt do it! (I know why he didnt. but people in general dont know.) And every adverse vibration naturally takes advantage of this: How do you expect to succeed where he didnt! But my answer is always the same: When the Lord says its all over with, I will know its all over with; that will be the end of it, and so what! this stops them short.
   But it doesnt keep them from starting up again! They did so particularly after I read the passage where Sri Aurobindo affirms, thiS time I have come for THATand I shall do it. The day when I read this I turned towards him, not actually putting the question to him but simply turning towards him, and he told me, Read the book through to the end. And I know, I know its truewhen I have read the book through to the end I will understand what he has done and I will even have the power to reply to all these suggestions. But meanwhile, every thing that wants to keep me from doing it, all this obscure and subconscious ill will, tries its best to keep me from reading, including giving me this eye hemorrhage.
   Well, since I believerightly or wrongly, I dont know that the doctor has more experience than I, that from the therapeutic and biological standpoint he knows a bit more, I showed him the eye and asked, Can I read? Better not read until its finished, he replied, and told me to wash my eyes with glucose. (Its a useful piece of information for those with tired eyes: mix the glucoseliquid glucose, the kind that comes in ampoules for injectionwith some thing like the blue water we make here, half and half. Open the ample, put a third of it in the eye-cup, then add the blue water.) I have already tried it once and found that it gives a great deal of strength to the eyes. Tomorrow Im going to start doing it regularly. There you are.
   What made Sri Aurobindo stop?
  --
   Yes, but why exactly was there this halt? He had come for that.
   But no thing has stopped! Thats precisely the poin the refuses to acknowledge that any thing has stopped. No thing has stopped. He came for that, and he arranged things to to give a maximum number of chances (chance is one way of putting it), of possibilitiesto put all the winning cards on our side.
   (long silence)
  --
   More accurately, they represent the unconsciousness of Matter. Hostilewe say hostile, but of course this is just a manner of speaking.
   You see (Mother is about to say some thing, then decides not to). Now is not the time to speak of these things.
   We will see.
  --
   For example, as I was saying at the beginning, the bodys formation has a very minimal, a quite subordinate importance for a saint or a sage. But for this supramental work, the way the body is formed has an almost crucial importance, and not at all in relation to spiritual elements nor even to mental power: these aspects have no importance AT ALL. The capacity to endure, to last is the important thing.
   Well, in that respect, it is absolutely undeniable that my body has an infinitely greater capacity than Sri Aurobindos had.
   That was the basic problembecause the identification of the two [Sri Aurobindo and Mother] was almost childs play, it was no thing: for me to merge into him or him to merge into me was no problem, it wasnt difficult. We had some conversations on precisely this subject, because we saw that (there were many other things, too, but this isnt the time to speak of them) the prevailing conditions were such that I told him I would leave this body and melt into him with no regret or difficulty; I told him this in words, not just in thought. And he also replied to me in words: Your body is indispensable for the Work. Without your body the Work cannot be done. After that, I said no more. It was no longer my concern, and that was the end of it.
   this was said in 1949, just a little more than a year before he left.
   (silence)
  --
   But now I am set face-to-face with the fact the immensity, or the some thing. this work is so formidable!
   In the final analysis, every thing obviously depends upon the Supremes Will because, if one looks deeply enough into the question, even physical laws and resistances are no thing for Him. But this kind of direct intervention takes place only at the extreme limit; if His Will is to be expressed in opposition, as it were, to the whole set of laws governing the Manifestationwell, that only comes at the very last second. Sri Aurobindo has expressed this so well in Savitri, so well! At least three times in the book he has expressed this Will that abolishes all established laws, all of them, and all the consequences of these laws, the whole formidable colossus of the Manifestation, so that in the face of it all, That can express itself and this takes place at the very last second, so to speak, at the extreme limit of possibility.
   I must say that there was a time when, as Sri Aurobindo had entrusted his work to me, there was a kind of tension to do it (it cant be called an anxiety); a tension in the will. this too has now ended (Mother stretches her arms into the Infinite). Its finished. But there MAY still be some thing tense lurking somewhere in the subconscient or the inconscient I dont know, its possible. Why? I dont know. I mean I have never been told, at any time, neither through Sri Aurobindo nor directly, whether or not I would go right to the end. I have never been told the contrary, either. I have been told no thing at all. And if at times I turn towards Thatnot to question, but simply to know the answer is always the same: Carry on, its not your problem; dont worry about it. So now I have learned not to worry about it; I am consciously not worried about it.
   (silence)
   Oh, its measured out with such wisdom! I mean the awarenessnot exactly consciousness, but a state between consciousness and perception the awareness of the stupendous difficulty of the thing is given to me drop by drop so that it wont be crushing.
   But there has evidently been some rather considerable progress, because lately the enormity of the thing has been shown to me far more concretely, oh! I tell you, it has reached the point where all spiritual life, all these peoples and races who have been trying since the beginning of the earth, who have made so many efforts to realize some thingit all seems like no thing, like childs play. Its no thing: you smile and then you are joyous. Its no thing at all, no thing at all!
   To put things in ordinary terms, mon petit, this work is without glory! You get no results, no experiences filling you with ecstasy or joy or wondernone of that. It is hideous, a hideous labor.
   If there werent this clear vision and constant aspiration wi thinoh, its so dreary and exasperating so dull, so gray ugh!
   (silence)
   Some months ago, when this body had once again become a battlefield and was confronting all the obstacles, when it was suspended, asking itself whether it wasnt wondering intellectually, but asking for a kind of perception, wanting to touch some thing: it wondered which direction it was taking, which way things were going to tilt. And suddenly, in all the cells, there was this feeling (and I know where it came from): If we are dissolved out of this amalgam, if this assemblage is dissolved and can no longer go on, then we shall all go straight, straight as an arrow and it was like a marvelous flamestraight to rejoin Sri Aurobindo in his supramental world, which is right here at our door. And there was such joy! Such enthusiasm, such joy flooded all the cells! They didnt care at all whether or not they would be dissociated. Oh, they felt, so what!
   this was truly a decisive stage in the work of illuminating the body.
   All the cells felt far more powerful than that stupid force trying to dissolve them; what is called death, left them entirely indifferent: What do we care? We shall go THERE and consciously participate in Sri Aurobindos work, in the transformation of the world, one way or the otherhere, there, like this, like thatwhat does it matter!
   this came more than a year ago, I think. It has never left. Never. All anxiety and all conscious tension have gone.
   Onlythere is an only in all thisif there were a more liberal proportion between the refreshing (if I may say so) freedom of solitude and the necessity for collective work, there would probably be fewer difficulties. Towards the end of the first year after I retired upstairs3 (perhaps even before, but anyway, some time after I began doing japa while walking), I recall having such sessions up there! Had there been a personal goal, this goal was clearly attained; it is indescribable, absolutely beyond all imaginable or expressible splendor.
   And that was when I received the Command from the Supreme, who was right here, this close (Mother presses her face). He told me, this is what is promised. Now the Work must be done.
   And not individual but collective work was meant. So naturally, because of the way it came, it was joyously accepted and immediately implemented.
  --
   He has written: I am not doing it individually, for myself, but for the whole earth. And it was exactly the same thing for me but oh, that experience! No thing counted for me anymore: people, the eartheven the earth itself had absolutely no importance.
   (The clock strikes.)
  --
   But you know, this present state gives me the feeling that actually we know no thing at all, at all, at allno thing at all. Every thing else, every thing leading to the spiritual life, to liberation and so forthwell, yes, its all very well, all very well. But compared to what one must know to do this work.
   Perhaps its better not to know.
   Because evidently I cant say that my experiences are the result of a mental aspiration or will or knowledge I dont know, I dont know at all. I dont know how it should be, nor what it should be, nor any thing at all. I dont know what should be done, I dont know what should not be doneno thing. Its truly a blind march (gesture of groping along), in a desert riddled with all possible traps and difficulties and obstaclesall this heaped together. Eyes blindfolded, knowing no thing (same gesture of groping blindly), one plods on.
   The only thing to do is to be like this (Mother turns her hands towards the Heights in a gesture of abandonment). Provided you dont fall asleep! You mustnt enter into a beatific state where you. No, we must keep moving on.
   I dont know what to do. Its not easy.
  --
   Experience of November 8, 1957. Mother has commented on this experience in 'Questions and Answers' of January 1, 1958. See Agenda I, p. 131.
   End of 1958.

0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Exactly what came to me I receive all the questions people ask. The question arises immediately: if one kills out of cruelty, for instance, or inflicts pain out of cruelty, did that ever have a place? For even though deformed in appearance, it is nevertheless (we always come back to the same thing) an expression of the Divine.
   What lies behind, tell me?
   Sri Aurobindo always said that cruelty was one of the things most repugnant to him, but he explained it as the deformation of an intensity. We could almost call it the deformation of an intensity of love some thing not satisfied with half-measures, some thing driven to extremes (which is legitimate)its the deformation of the need for extremely strong sensations.
   I have always known that cruelty, like sadism, is the need to cut through a thick layer of totally insensitive tamas1 by means of extremely violent sensationan extreme is needed if any thing is to be felt through that tamas. I was always told, for example (in Japan it was strongly emphasized to me), that the people of the Far East are very tamasic physically. The Chinese in particular are said to be the remnants of a race that inhabited the moon before it froze over and forced them to seek refuge on earth ( this is supposed to account for their round faces and the shape of their eyes!). Anyway (laughing), its a story people tell! But theyre extremely tamasic; their physical sensibility is almost nilappalling things are required to make them feel any thing! And since they naturally presume that what applies to them applies to everyone, they are capable of appalling cruelty. Not all of them, of course! But this is their reputation. Have you read Mirbeaus book? (I believe thats his name.) I read it sixty years ago some thing on Chinese torture.
   Yes, its well-known.
  --
   But behind it all, the original problem remains unresolved: Why has it become like this? Why this deformation? Why has it all been deformed? There are some very beautiful things behind, very intense, infinitely more powerful than we ourselves can even bear, marvelous things. But why has it all become so dreadful here? Thats what comes up immediatelyits why I told you I had no inspiration.
   It is.
  --
   So, of course, I fully agree with Sri Aurobindo when he says theres no such thing as sin thats understood, but.
   Certain things can be called sin, if you like, such as cruelty. Well, the only explanation I see for such things is the deformation of the need or taste for extremely strong sensations. I have noticed that cruel people experience an Ananda in their cruelty they find an intense joy in it. It is thereby legitimized. Only its in such a deformed state that its repugnant.
   The idea that things are not in their place, mon petit, is some thing I understood even as a youngster, and it was eventually explained to me by Theon.
   In his cosmogony, Theon accounted for the successive pralayas2 of the different universes by saying that each universe was an aspect of the Supreme manifesting itself: each universe was built upon one aspect of the Supreme, and all, one after the other, were withdrawn into the Supreme. He enumerated all the successively manifested aspects, and what an extraordinarily logical sequence it was! I have kept it some place, but I no longer know where. Nor do I remember exactly what number this universe has in the sequence, but this time it was supposed to be the universe which would not be withdrawn, which would, so to speak, follow an indefinite progression of Becoming. And this universe is to manifest Equilibrium, not a static but a progressive equilibrium.3 Equilibrium, as he explains it, is each thing exactly in its place: each vibration, each movement, each and so on down the lineeach form, each activity, each element exactly in its place in relation to the whole.
   this is quite interesting to me because Sri Aurobindo says the same thing: that no thing is bad, simply things are not in their placetheir place not only in space but in time, their place in the universe, beginning with the planets and stars, each thing exactly in its place. Then when each thing, from the most colossal to the most microscopic, is exactly in place, the whole Will PROGRESSIVELY express the Supreme, without having to be withdrawn and emanated anew. On this also, Sri Aurobindo based the fact that this present creation, this present universe, will be able to manifest the perfection of a divine worldwhat Sri Aurobindo calls the Supermind.
   Equilibrium is the essential law of this creationit is what permits perfection to be realized in the manifestation.
   In line with this idea of things in their place, another question comes to me: with the descent of the Supermind, what exactly are the very first things that the supramental force will want to or is trying to dislodge?
   The first things it will dislodge?
   Yes, individually and cosmically, so that every thing is in its place.
   Will it dislodge any thing? If we accept Sri Aurobindos idea, it will put each thing in its place, thats all.
   One thing must inevitably cease: the Deformation, the veil of falsehood covering Truth, because all we see existing here is due to that. If the veil is removed, things will necessarily be completely different, completely: they will be as we experience them when we emerge individually from that deformed consciousness. When one comes out of that consciousness and enters the Truth-Consciousness, one is incredulous that such things as suffering, misery and death can exist; its amazing, in the sense that (when one is truly on the other side) one doesnt understand how all this can be happening. And, although this state of consciousness is habitually associated with the experience of the unreality of the world as we know it, Sri Aurobindo tells us that this perception of the worlds unreality need not exist for the supramental consciousness: only Falsehood is unreal , not the world. And this is most interesting the world has its own reality, independent of Falsehood.
   I suppose this will be the first effect of the Supermindperhaps even its first effect in the individual, because it will begin in individuals first.
   this state of consciousness4 probably has to become constant, but that would pose a problem: how could one then keep in contact with the world as it is in its deformation? Because I have noticed that when this state is very strong in me, very strong, so strong that it can withstand every thing bombarding it from outside, people dont understand a thing I say, NO thiNG! Therefore, it would seem to cut off a useful contact.
   What would it be like, for instance, to have a small supramental creation as a nucleus of action and influence radiating upon earth (to limit it to the earth)? Is it possible? Its easy to conceive of a superhuman nucleusa creation of supermen, that is, of men who by virtue of evolution and transformation (in the true sense of the word) have succeeded in manifesting the supramental forces; yet since their origin is human, there is inevitably a contact; even if every thing is transformed, even if their organs are transformed into centers of force, a sort of human coloration still remains. These are the beings who, according to tradition, will discover the secret of direct, supramental creation, bypassing the process of ordinary Nature. Then through them the true supramental beings will be born, who will necessarily have to live in a supramental world. But how would contact be made between these beings and the ordinary world? How to conceive of a transformation of nature sufficient to enable this supramental creation to take place on earth? I dont know.
   Of course, we know that such a thing will require a considerable amount of time to be done, and it will probably go by stages, by degrees, with faculties appearing that at the moment we cant know or imagine, and which will change the conditions of the earth this is looking ahead a few thousand years.
   There is still this problem: is it possible to make use of the notion of space I mean space on the planet earth?5 Is it possible to find a place where the embryo or seed of the future supramental world might be created?
   What I myself have seen was a plan that came complete in all details, but that doesnt at all conform in spirit and consciousness with what is possible on earth now (although, in its most material manifestation, the plan was based on existing terrestrial conditions). It was the idea of an ideal city, the nucleus of a small ideal country, having only superficial and extremely limited contacts with the old world. One would already have to conceive (its possible) of a Power sufficient to be at once a protection against aggression or bad will ( this would not be the most difficult protection to provide) and a protection (which can just barely be imagined) against infiltration and admixture. From the social or organizational standpoint, these problems are not difficult, nor from the standpoint of inner life; the problem is the relationship with what is not supramentalizedpreventing infiltration or admixture, keeping the nucleus from falling back into an inferior creation during the transitional period.
  --
   All who have considered the problem have always imagined some place like a Himalayan gorge, unknown to the rest of humanity, but this is no solution. No solution at all.
   No, the only solution is occult power. But that. Before any thing at all can be done, it already demands a certain number of individuals who have reached a great perfection of realization. Granting this, a place is conceivable (set apart from the outside worldno actual contacts) where each thing is exactly in its place, setting an example. Each thing exactly in its place, each person exactly in his place, each movement in its place, and all in its place in an ascending, progressive movement without relapse (that is, the very opposite of what goes on in ordinary life). Naturally, this also means a sort of perfection, it means a sort of unity; it means that the different aspects of the Supreme can be manifested; and, necessarily, an exceptional beauty, a total harmony; and a power sufficient to keep the forces of Nature obedient: even if this place were encircled by destructive forces, for example, these forces would be powerless to act the protection would be sufficient.
   It would all require the utmost perfection in the individuals organizing such a thing.
   (long silence)
  --
   It isnt difficult to conceive of an individual in the solitude of the Himalayas or in a virgin forest beginning to create around himself his miniature supramental world this is easy to imagine. But the same thing would be necessary: he would need to have attained such perfection that his power would act automatically to prevent any outside intrusion.
   Because such beings would automatically become the target of outside attacks?
  --
   There are stories like this, you know, about people who lived in an ideal solitude, and its not at all impossible to imagine. When one is in contact with this Power, when it is wi thin you, you can see that such things are childs play! It even reaches the point where there is the possibility of changing certain things, of influencing vibrations and forms in the surrounding environment by contagion, so that automatically they begin to be supramentalized. All that is possible but confined to the individual scale. While if we take the example of what is happening here, where the individual remains right in the midst of all this chaos. Thats the difficulty! Doesnt this very fact make a certain perfection in realization impossible to attain? But the other case, the individual isolated in the forest, is always the same thingan example giving no proof that the rest will be able to follow; while whats happening here should already have a much broader radiating influence. At some point this has to happenit MUST happen. But the problem still remains: can it happen simultaneously with or even before the supramentalization of the single individual?
   (silence)
  --
   I am constantly seeing images! Not images, living thingslike answers to questions. A magnificent peacock was taking shape (its the symbol of victory here in India) and its tail opened out, and on it a construction appeared, like this construction of an ideal place. Its a pity this subtle world cant be photographed! There ought to be photographic plates sensitive enough to do it. It has been tried. It would be interesting because it moves, its like a movie.
   All right, then. What did you want to ask?
   I think youve already answered!
   No, I dont remember; I went offwandering.
  --
   Is it putting things in their places?
   In my experience, it is; and it has come to the point where the more concentrated the Force, the more things turn up at the very moment they ought to, people come just when they should and do just what they ought to be doing, the things around me fall into place naturally and this goes for the LEAST little detail. And simultaneously it brings with it a sense of harmony and rhythm, a joya very smiling joy in organization, as if every thing were joyously participating in this restructuring. For example, you want to tell someone some thing and he comes to you; you need someone to do a particular work and he appears; some thing has to be organizedall the required elements are at hand. All with a kind of miraculous harmony, but no thing miraculous about it! Essentially its simply the inner force meeting with a minimum of obstacles, and so things get molded by its action. this happens to me very often, VERY often; and sometimes it goes on for hours.
   But its rather delicate, like a very, very delicate clockwork, like a precision machine, and the least little thing throws every thing out of gear. When someone has a bad reaction, for instance, or a bad thought, or an agitated vibration, or an anxietyany thing of this nature is enough to dissolve all the harmony. For me, its translated straight-away into a malaise in my body, a very particular type of malaise; then disorder sets in, and the ordinary routine returns. So again I have to gather up, as it were, the Presence of the Lord and begin to infuse it everywhere. Sometimes it goes quickly, sometimes it takes longer; when the disorganization is a little more radical, it takes a little longer.
   this eye [hemorrhage], for instance, resulted from such a disorder, a very dark force that someone allowed to enter, not deliberately, not knowingly, but through weakness and ignorance, always mingled, of course, with desire and ego and all the rest. (Without desire and ego, such things would find no access but desire and ego are very widespread.) At any rate, that was plainly the cause and I sensed it immediately. Sometimes when it comes, it creeps up like this (Mother brings her hand to her throat), a black shadow strangling you. Yet inwardly no thing is affected at all, to such an extent that if I didnt pay attention to the purely external reaction, I wouldnt know any thing had happened (its the great Play); but externally the indication is immediate: half an hour later I had this eye hemorrhage. I was struggling against a wholly undesirable intrusion, and I knew italthough from an outer point of view, the cause was insignificant. Its not always the events we consider serious or important that produce the most harmful effectsfar from it. Sometimes its an altogether INSIGNIFICANT intrusion of falsehood, for some quite insignificant reasonwhat is commonly labeled a stupidity. this stems from the fact that the adverse forces are always lying in wait, ready to rush in at the least sign of weakness.
   The incomprehension generated by doubt (the kind of doubt that always results from an egoistic movement) is very dangerous. Very dangerous. Its not even necessary to be in a psychic consciousness even for an enlightened vital consciousness, it produces no effect; but HERE, in this material swarm.
   But I dont see how all this work could be done in the solitude of the Himalayas or the forest. Theres a great risk of entering into that very impersonal, universal consciousness where things are relatively easy the material consequences are so far below that it doesnt much matter! One can act directly only in the MIDST of things.
   Anyway, at the moment I have no choice and I am not looking for any. things are what they are and as they are; and taking them as they are, the work has to be done. The manner of working depends on the way things are.
   But its so lovely when this Harmony comes. You know, puttering about, arranging papers, setting a drawer in order. It all sings, its lovely, so joyous and luminous so delightful! And all, all, all. All material things, all activities, eating, dressing, every thing becomes delightful when this harmony is there, delightful. Every thing works out smoothly, its so harmonious, theres no friction. You see you see a joyous, luminous Grace manifesting in all things, ALL things, even those we normally regard as utterly unimportant. But then, if this Harmony withdraws, every thingexactly the SAME conditions, the SAME things, the SAME circumstancesbecomes painful, tiresome, drawn out, difficult, laborious, oh! Its like this, and like that (Mother tilts her hand from side to side as on a narrow frontier) like this, like that.
   It makes you sense so clearly that things in themselves dont count. What we call things in themselves are of no true importance! What really counts is the relationship of consciousness to these things. And theres a formidable power in this, since in one instance you touch some thing and drop or mishandle it, while in the other its so lovely, it works so smoothly. Even the most difficult movements are made without difficulty. Its an unheard-of power! We dont give it importance because it has no grandiose effects, its not spectacular. Yes, there are indeed states of grace when one is in the presence of a great difficulty and suddenly has all the power needed to face ityes, but thats some thing else. I am speaking of a power active in ordinary life.
   There was an instance of this the other day: someone in a completely detestable mood wrote me a letter; it was impossible, I couldnt reply I didnt know what to say. I simply applied the Force and remained like this (gesture of an offering to the Light). I said, We shall see. Several hours later (I knew I was going to see this person) I didnt even know if I was going to say I had read the letteror rather if what I was going to say would result from having read it. I had come to that pointno thing. But that very morning a little circumstance occurred that changed every thing! And when I met the person I knew immediately what had to be said, what had to be done, and every thing worked out.
   That is ONE example. I mention it because it happened the day before yesterday, but this goes on all the time.
   I have made it a habit to always do this (gesture of abandonment to the Light). When a problem comes up, I offer it to the Lord and then leave it. And the moment the solution is required, it comesit comes in facts, in deeds, in movements.
   I would be satisfied only if. Can one ever be satisfied? At any rate, I would begin to be satisfied only if this were a constant and total condition, active in all circumstances and at every moment, day and night. But is it possible with this INUNDATION pouring in from outside? Constantly! While walking this morning I was (how to put it?) some thing of a witness, watching what was coming in from outside. One thing after another, one thing after anotherwhat a mixture! From all sides, from everyone and every thing and everywhere. And not only from here, but from far, far away on the earth and sometimes from far back in time, back into the past things out of the past coming up, presenting themselves to the new Light to be put in their place. Its always that: each thing wanting to be put in its place. And this work has to be done constantly. Its as if one keeps catching a new illness to be cured.
   A fresh disorder to be straightened out.
  --
   Pralaya: The destruction of a universe at the end of a cycle. According to Hindu cosmology, the formation of each universe begins with an 'age of truth' (satya-yuga) which slowly degenerates, like the stars, till there is no truth left at all; it becomes a 'dark age'(kali-yuga) like ours, and ends with a cataclysm. Then a new universe is reborn out of this cataclysm and the cycle begins again. There is a correspondence here with a modern cosmological theory according to which a phase of contraction, of galaxies collapsing upon themselves, follows a phase of expansion and precedes a new explosion ('Big Bang') of the 'primal egg'and so on, in a recurring and apparently endless and aimless series of cosmic births which, like our own human births, develop, attain some sort of 'summit,' then collapse, always to begin again. According to Theon, our present universe is the seventh but where is the 'beginning'?
   Note that modern astronomy is divided between the theory of endless phases of contraction-explosion-expansion, and the theory of a universe in infinite expansion starting with a 'Big Bang,' which seems quite as catastrophic, since the universe is then plunging at vertiginous speed into an increasingly cold, empty, and fatal infinity, like a bullet released from all restraints of gravity, until... until what? According to astronomers, an exact measurement of the quantity of matter in a cubic meter of the present universe (one atom for every 400 liters of space) should enable us to decide between these two theories and learn which way it will be best for us to die. If there is more than one atom per 400 liters of space, this quantity of matter will create sufficient gravitation to halt the present expansion of galaxies and induce a contraction, ending with an explosion wi thin an infinitesimal space. If there is less than one atom per 400 liters of space, the quantity of matter and thus the gravitational effect will be insufficient to retain the galaxies wi thin their invisible net, and every thing will spin off endlesslyunless we discover, with Mother, a third position, that of a 'progressive equilibrium,' in which the quantity of matter in the universe proves in fact to be a quantity of consciousness, whose contraction or expansion will be regulated by the laws of consciousness.
   When the veil of falsehood has gone: the supramental consciousness.
   Questioned later about the meaning of this sentence, Mother laughed, 'I said that from the other side! It was spoken from a dimension where the notion of space is no longer so concrete.'
   ***

0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   Here is some thing important. Sri Aurobindo says that every thing is involved down here the mind, the vital, the supermind and that what is involved evolves. But if every thing is involved, including the supermind, what is the need for a descent? Cant things evolve by themselves?
   Ah! He has explained this somewhere.
   But I dont remember seeing any thing that satisfied me.
   Isnt it in the Essays on the Gita? He explains what Krishna says and how the two [descent and evolution] are combined. I read it not long ago because I was interested in this very question. And I even said some thing myself about the difference between what evolves (what emerges from this involution) and the Response from what already exists above in all its glory.
   Well have to find this passage.
   There are two lines in the ancient traditions, two ways of explaining this. One says it is by the descent of what already exists in all its perfection that what is involved can be awakened to consciousness and evolution. Its like the old story: when what Sri Aurobindo calls the universal Mother or the Shakti (or Sachchidananda1) realized what had happened in Matter (that is, in what had created Matter) and that this involution had led to a state of Inconscience, total unconsciousness, the ancient lore says that at once the divine Love descended straight from the Lord into Matter and began to awaken what was involved there.
   Other traditions speak of the Consciousness, the divine Consciousness, instead of Love. One even finds accounts full of imagery depicting a Being of prismatic light lying in deep sleep in the cave of the Inconscient; and this Descent awakens him to an activity which is still (how to put it?) inner, an immobile activity, an activity by radiation. Countless rays issue from his body and spread throughout the Inconscient, and little by little they awaken in each thing, in each atom, as it were, the aspiration to Consciousness and the beginning of evolution.
   I have had this experience.
   I have had the experience of being missioned, so to speak, in a form of Love and Consciousness combineddivine Love in its supreme purity, divine Consciousness in its supreme purity and emanated DIRECTLY, without passing through all the intermediate states, directly into the nethermost depths of the Inconscient. And there I had the impression of being, or rather of finding a symbolic Being in deep sleep so veiled that he was almost invisible. Then, at my contact, the veil seemed to be rent and, without his awakening, there was a sort of radiation spreading out. I can still see my vision.2
  --
   There is always what could almost be called a popular way of presenting things. Take the whole Story of the Creation, of how things have come about: it can be told as an unfolding story ( this is what Theon did in a book he called The Traditionhe told the whole story in the Biblical manner, with psychological knowledge hidden in symbols and forms). There is a psychological manner of telling things and a metaphysical manner. The metaphysical, for me, is almost incomprehensible; its uninteresting (or interesting only to minds that are made that way). An almost childish, illustrative way of telling things seems more evocative to me than any metaphysical theory (but this is a personal opinion and of no great moment!). The psychological approach is more dynamic for transformation, and Sri Aurobindo usually adopted it. He doesnt tell us stories (I was the one who told him stories! Images are very evocative for me). But if one combines the two approaches. Actually, to be philosophical, one would have to combine the three. But I have always found the metaphysical approach ineffective; it doesnt lead to realization but only gives people the IDEA that they know, when they really know no thing at all. From the standpoint of push, of a dynamic urge towards transformation, the psychological approach is obviously the most powerful. But the other [the symbolic approach] is lovelier!
   In The Hour of God, theres a whole diagram of the Manifestation made by Sri Aurobindo3: first comes this, then comes that, then comes the other, and so fortha whole sequence. They published this in the book in all seriousness, but I must say that Sri Aurobindo did it for fun (I saw him do it). Someone had spoken to him about different religions, different philosophical methods Theosophy, Madame Blavatski, all those people (there was Theon, too). Well, each one had made his diagram. So Sri Aurobindo said, I can make a diagram, too, and mine will be much more complete! When he finished it, he laughed and said, But its only a diagram, its just for fun. They published it very solemnly, as if he had made a very serious proclamation. Oh, its a very complicated diagram!
   But the trouble is that people will say: whats the need for a descent if all is involved and then evolves? Why a descent? Why should there be an intervention from a higher plane?
   I beg your pardon, but what was built up through this involution had to be unbuilt. The CAUSE of this involution had to be undone.
   The way Theon told it, there was first the universal Mother (he didnt call her the universal Mother, but Sri Aurobindo used that name), the universal Mother in charge of creation. For creating she made four emanations: Consciousness or Light; Life; Love or Beatitude and (Mother tries in vain to remember the fourth) I must have cerebral anemia today! In India they speak only of three: Sat-Chit-Ananda (Sat is Existence, expressed by Life; Chit is Consciousness, expressed by Power; Ananda is Bliss, synonymous with Love). But according to Theon, there were four (I knew them by heart). Well, these emanations (Theon narrated it in such a way that someone not a philosopher, someone with a childlike mind, could understand), these emanations, conscious of their own power, separated themselves from their Origin; that is, instead of being entirely surrendered to the supreme Will and expressing only. Ah, the fourth emanation is Truth! Instead of carrying out only the supreme Will, they seem to have acquired a sense of personal power. (They were personalities of sorts, universal personalities, each representing a mode of being.) Instead of remaining connected, they cut the linkeach acted on his own, to put it simply. Then, naturally, Light became darkness, Life became death, Bliss became suffering and Truth became falsehood. And these are the four great Asuras: the Asura of Inconscience, the Asura of Falsehood, the Asura of Suffering and the Asura of Death.
   Once this had occurred, the divine Consciousness turned towards the Supreme and said (Mother laughs): Well, heres what has happened. Whats to be done? Then from the Divine came an emanation of Love (in the first emanation it wasnt Love, it was Ananda, Bliss, the Delight of being which became Suffering), and from the Supreme came Love; and Love descended into this domain of Inconscience, the result of the creation of the first emanation, Consciousness Consciousness and Light had become Inconscience and Darkness. Love descended straight from the Supreme into this Inconscience; the Supreme, that is, created a new emanation, which didnt pass through the intermediate worlds (because, according to the story, the universal Mother first created all the gods who, when they descended, remained in contact with the Supreme and created all the intermediate worlds to counterbalance this fallits the old story of the Fall, this fall into the Inconscient. But that wasnt enough). Simultaneously with the creation of the gods, then, came this direct Descent of Love into Matter, without passing through all the intermediate worlds. Thats the story of the first Descent. But youre speaking of the descent heralded by Sri Aurobindo, the Supramental Descent, arent you?
   Not only that. For example, Sri Aurobindo says that when Life appeared there was a pressure from below, from evolution, to make Life emerge from Matter, and simultaneously a descent of Life from its own plane. Then, when Mind emerged out of Life, the same thing from above happened again. Why this intervention from above each time? Why dont things emerge normally, one after another, without needing a descent?
   You may as well ask why every thing has gone wrong!
  --
   Take the experience of Mind, for example: Mind, in the evolution of Nature, gradually emerging from its involution; well and this is a very concrete experience these initial mentalized forms, if we can call them that, were necessarily incomplete and imperfect, because Natures evolution is slow and hesitant and complicated. Thus these forms inevitably had an aspiration towards a sort of perfection and a truly perfect mental state, and this aspiration brought the descent of already fully conscious beings from the mental world who united with terrestrial forms this is a very, very concrete experience. What emerges from the Inconscient in this way is an almost impersonal possibility (yes, an impersonal possibility, and perhaps not altogether universal, since its connected with the history of the earth); but anyway its a general possibility, not personal. And the Response from above is what makes it concrete, so to speak, bringing in a sort of perfection of the state and an individual mastery of the new creation. These beings in corresponding worlds (like the gods of the overmind,4 or the beings of higher regions) came upon earth as soon as the corresponding element began to evolve out of its involution. this accelerates the action, first of all, but also makes it more perfectmore perfect, more powerful, more conscious. It gives a sort of sanction to the realization. Sri Aurobindo writes of this in SavitriSavitri lives always on earth, with the soul of the earth, to make the whole earth progress as quickly as possible. Well, when the time comes and things on earth are ready, then the divine Mother incarnates with her full powerwhen things are ready. Then will come the perfection of the realization. A splendor of creation exceeding all logic! It brings in a fullness and a power completely beyond the petty shallow logic of human mentality.
   People cant understand! To put oneself at the level of the general public may be all very well5 (personally I have never found it so, although its probably inevitable), but to hope that they will ever understand the splendor of the thing. They have to live it first!
   I myself would NEVER try to deal with the why; I would always say this is how it is. When people ask me, Why did it happen like this? Why is the world so unhappy? Why does it have to be dark before growing luminous? Why has there been this accident (if it can be called an accident)? Why did the Lord permit You can say its because of this, because of thatthere are fifty thousand replies and theyre all worthless.
   Its like this because thats the way it is!
   It wasnt so much a question of the why as of the process.
  --
   Yes. The earth is a representative and symbolic world, a kind of crystallization and concentration of the evolutionary labor giving it a more concrete reality. It has to be taken like this: the history of the earth is a symbolic history. And it is on earth that this Descent takes place (its not the history of the universal but of the terrestrial creation); the Descent occurs in the individual TERRESTRIAL being, in the individual terrestrial atmosphere.
   Lets take Savitri, which is very explicit on this: the universal Mother is universally present and at work in the universe, but the earth is where concrete form is given to all the work to be done to bring evolution to its perfection, its goal. Well, at first theres a sort of emanation representative of the universal Mother, which is always on earth to help it prepare itself; then, when the preparation is complete, the universal Mother herself will descend upon earth to finish her work. And this She does with SatyavanSatyavan is the soul of the earth. She lives in close union with the soul of the earth and together they do the work; She has chosen the soul of the earth for her work, saying, HERE is where I will do my work. Elsewhere (Mother indicates regions of higher Consciousness), its enough just to BE and things Simply ARE. Here on earth you have to work.
   There are clearly universal repercussions and effects, of course, but the thing is WORKED OUT here, the place of work is HERE. So instead of living beatifically in Her universal state and beyond, in the extra-universal eternity outside of time, She says, No, I am going to do my work HERE, I choose to work HERE. The Supreme then tells her, What you have expressed is My Will.. I want to work HERE, and when all is ready, when the earth is ready, when humanity is ready (even if no one is aware of it), when the Great Moment comes, well I will descend to finish my work.
   Thats the story.
  --
   As for hoping to make people understand! The only thing that really matters is that they read your book with interest. Let them read it with interest; each one will imagine he has understood (and of course he will have understood!), and through (I was going to say under) their interest, well, some thing will be awakened in their consciousness, a kind of first aspiration towards the need to realize thats all. If you do that, good Lord, you have done a great thing!
   Make them understand! How to understand? As long as one is there [at the mind level], one does not understand. One can imagine all sorts of things, explain all sorts of things, but with a pinch of common sense, you see very well that you dont explain a thing.
   ***
  --
   All at once, as I gaze above me, I glimpse some thing roseate; I draw nearer and discern what appears to be a shrub, as large as a tree, held fast to a blue reef. The denizens of the waters glide to and fro, myriad and diverse. Now I find myself standing upon fine, shining sand. I gaze about me in wonder. There are mountains and valleys, fantastic forests, strange flowers that could as well be animals, and fish that might be flowersno separation, no gap is there between stationary beings and mobile. Colors everywhere, brilliant and shimmering, or subdued, but always harmonious and refined. I walk upon the golden sands and contemplate all this beauty bathed in a soft, pale blue radiance, tiny, luminous spheres of red, green and gold circulating through it.
   How marvelous are the depths of the sea! Everywhere the presence of the One in whom all harmonies reside is felt!
  --
   Standing there between two iridescent pillars is a very tall figure; his face, framed in short blond curls, is that of a very young man; his eyes are sea-green; he is clad in a pale blue tunic, and like wings upon his shoulders are great, snow-white fins. Beholding me, he steps aside against a pillar to let me pass. Scarcely have I crossed the threshold when an exquisite melody strikes my ears. The waters are all iridescent here, the ground aglow with glossy pearls; the portico and the vault, hung gracefully with stalactites, are opaline; delectable perfumes hover everywhere; galleries, niches and alcoves open out on all sides; but directly ahead of me I perceive a great light and towards it I turn my steps. There are great rays of gold, silver, sapphire, emerald and ruby, radiating outward in all directions, born from a center too distant for me to discern; to this center I feel drawn by a powerful attraction.
   Now I see that these rays emanate from a recumbent oval of white light encircled by a superb rainbow, and I sense that the one whom the light hides from my view is plunged into a profound repose. For long I remain at the outer edge of the rainbow, trying to pierce through the light and see the one who is sleeping encircled by such splendor. Unable to discern any thing, I enter the rainbow, and thence into the white and shining oval. Here I see a marvelous being: stretched on what seems to be a mass of white eiderdown, his supple body, of incomparable beauty, is garbed in a long, white robe. His head rests on his folded arm, but of that I can see only his long hair, the hue of ripened wheat, flowing over his shoulders. A great and gentle emotion sweeps through me at this magnificent spectacle, and a deep reverence as well.
   Has the sleeper sensed my presence? For now he awakens and rises in all his grace and beauty. He turns towards me and his eyes meet mine, mauve and luminous eyes with a gentle, an infinitely tender expression. Wordlessly he bids me a sublime welcome and my whole being joyously responds. Taking my hand, he leads me to the couch he has just left. I stretch out on this downy whiteness, and his harmonious visage bends over me; a sweet current of force enters wholly into me, invigorating, revitalizing each cell.
   Then, wreathed by the splendid colors of the rainbow, enveloped by lulling melodies and exquisite perfumes, beneath his gaze so powerful, so tender, I drift into a beatific repose. And during my sleep I learn many beautiful and useful things.
   Of all these marvelous things, understood without the noise of words, I mention only one.
   Wherever there is beauty, wherever there is radiance, wherever there is progress towards perfection, whether in the Heaven of the heights or of the depths, there, assuredly, is found the form and similitude of man-man, the supreme terrestrial evolutor.6
  --
   See the addendum following this conversation for a transcription of Mother's vision as she noted it down for publication in Theon's Cosmic Review in 1906.
   Cent. Ed., Vol. XVII, p. 28 ff.
  --
   Mother is referring to the book Satprem will write on Sri Aurobindo, which prompted the questions posed in this conversation.
   'Evolutor': a word coined by Mother.

0 1961-08-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   Evolution begins with the Inconscient, complete Inconscience; and from this Inconscient a Subconscient gradually emerges that is, a half or quarter-consciousness. There are two different things here. Consider life on earth (because the process is slightly different in the universe); earth-life begins with total Inconscience and little by little what was involved wi thin it works out and changes this Inconscience into semi-consciousness or subconsciousness. At the same time, there is an individual working that awakens the INDIVIDUAL inconscient to an individual semiconsciousness, and here, of course, the individual has controlalthough its not actually individualized because individualization begins with consciousness. The subconscient of plants or animals, for example, isnt individualized; what we call an animals behavior doesnt arise from individualization but from the genius of the species. Consequently, the individual subconscient is some thing already evolved out of the general Subconscient. But when one descends to accomplish a work of transformationto bring Light into the different layers of life, for instanceone descends into a cosmic, terrestrial Subconscient, not an individual Subconscient. And the work of transformation is done wi thin the wholenot through individualization, but through the opposite movement, through a sort of universalization.
   No, what I mean is that as we progress, we automatically become universalized.
  --
   Even Buddha said that if you have a vibration of desire, this vibration goes all around the terrestrial atmosphere. The opposite is whats impossible! Its impossible to separate yourself. You can have the idea of being separate, but you cant be separate in reality. In fact, if you are trying to eliminate the Subconscient in yourself your movement must necessarily be general; it cant be personal, you would never get anywhere.
   Yes, of course, but these vibrations are ceaselessly re-created.
  --
   So it all keeps circling round and round in the earths atmosphere. But compared to the universe, the earths atmosphere is a very tiny thing. Well, all this keeps circling around wi thin it. And in fact, because of the movement of evolution, there is a progress. The present Inconscient is not as unconscious as the initial Inconscient, and the present Subconscient is not as subconscious nor as generalized as it was at the beginning. this is the meaning of terrestrial evolution.
   But if, as you say, it keeps circling around in the earths atmosphere, doesnt this mean that vibrations are ceaselessly re-created?
   Not re-created they keep circling around, which is not the same thing!
   A re-creation would mean that a new contingent of the Inconscient and Subconscient would come in from other spheres, or from the Supremewell, this isnt the case. We consider the Inconscient to be an accident: if it happened, it happened; but its not part of an infinite and eternal creation.
   Then are our vibrations of consciousness effective for changing these general vibrations?
  --
   In fact, we are the first possible instruments for making the world progress. For example ( this is one way of putting it), the transformation of the Inconscient into the Subconscient is probably far more rapid and complete now than it was before man appeared upon earth; man is one of the first transformative elements. Animals are obviously more conscious than plants, but WILLED (and thus more rapid) progress belongs to humanity. Likewise, what one hopes (more than hopes!), what one expects is that when the new supramental race comes upon earth, the work will go much more swiftly; and man will necessarily benefit from this. And since things will be done in true order instead of in mental disorder, animals and every thing else will probably benefit from it also. In other words, the whole earth, taken as one entity, will progress more and more rapidly. The Inconscient (oh, all this comes to me in English, thats the difficulty!) is meant to go and necessarily the Subconscient will go too.
   Broadly speaking, does this mean that physical Matter will become conscious?
   Yes, in a certain way. It will become receptive. The mode of life wont necessarily change, but the form of life will change. Matter will become responsive. Do we say that in French?
  --
   No, receptive is one thing and responsive is another. To respond: Matter will respond to the conscious will. Indeed, this is why there is hopehow else could there be a transformation? things would always remain as they are! What kind of earth would it be for the supramental race to live on if no Matter gave response, if Matter did not begin to vibrate and respond to the Will? The same difficulties would always be there. And it isnt limited: for instance, even if we imagine a power over the body making corporeal life different, this new corporeal life still has to exist wi thin an environmentit cant remain hanging in thin air! The environment must respond.
   Its quite obvious that the Inconscient, the Subconscient and the semi-conscient are accidental; they are not a permanent part of the creation, so are bound to disappear, to be transformed.
   Years ago, when Sri Aurobindo and I descended together from plane to plane (or from mode of life to mode of life) and reached the Subconscient, we saw that it was no longer individual: it was terrestrial. The rest the mind, the vital and of course the bodyis individualized; but when you descend below this level, thats no longer the case. There is indeed some thing between the conscious life of the body and this subconscious terrestrial lifeelements are thrown out1 as a result of the action of individual consciousness upon the subconscious substance; this creates a kind of semiconsciousness, and that stays. For example, when people are told, You have pushed your difficulty down into the subconscient and it will resurface, this does not refer to the general Subconscient, but to some thing individualized out of the Subconscient through the action of individual consciousness and remaining down there until it resurfaces. The process is, so to speak, interminable, even the personal part of it.
   Every night, you know, I continue to see more and more astounding things emerging from the Subconscient to be transformed. Its a kind of mixturenot clearly individualizedof all the things that have been more or less closely associated in life. For example, some people are intermingled there. One relives things almost as in a dream (although these are not dreams), one relives it all in a certain setting, wi thin a certain set of symbolic, or at any rate expressive, circumstances. Just two days ago I had to deal with someone (I am actively at work there and I had to do some thing with him), and upon seeing this person, I asked myself, is he this one or that one? As I became less involved in the action and looked with a more objective consciousness, the witness-consciousness, I saw that it was simply a mixture of both personsevery thing is mixed in the Subconscient. Already when I lived in Japan there were four people I could never distinguish during my nighttime activitiesall four of them (and god knows they werent even acquainted!) were always intermingled because their subconscious reactions were identical.
   In fact, this is what legitimizes the ego; because if we had never formed an ego, we would have lived all mixed up (laughing), now this person, now another! Oh, it was so comical, seeing this the other day! At first it was a bit bewildering, but when I looked closely, it became utterly amusing: two little people with no physical resemblance, yet of a similar typesmall and in short, a similarity. Its like the four men I used to see in Japan: there was an Englishman, a Frenchman, a Japanese and one more, each from a different country; well, at night they were all the same, as if viewed one through the other, all intermingledvery amusing!
   But individualization is a slow and difficult process. Thats why you have an ego, otherwise you would never become individualized, but always be (Mother laughs) a kind of public place!
  --
   Speaking of individualization, theres a question Ive been wondering about: when one speaks of the central being, this central being is not some thing here in physical life, is it? Its above.
   It is above and wi thin and everywhere! (Mother laughs)
   No, unless you learn to think at all times with the fourth dimension, you will never understand any thing.
   But Sri Aurobindo says that this central being is unborn. I would like to know whether it is some thing individualwhe ther each person has a central being.
   The one is not separate from the other.
  --
   Its never separate, neither from the Center (if it can be called a center!) nor from the whole. And as soon as one is in touch with it, this problem no longer arises: its plain that it cant be otherwise!
   Because when one loses his ego and finds this central being, Sri Aurobindo says that an individuality remainsit isnt a dissolutionone retains a personality.
   Yes, a personality remains.
   Then this is the personality of the central being, the True Personality.
   Yes.
  --
   this is where the problem arises. Sri Aurobindo says its permanent, while all the ancient traditions say it disappears with the body.
   A permanent individual self?
   Otherwise there could be no permanent material life for this [individuality] is the very nature of materialization. Were it destined to disappear, then the phenomenon of physical dissolution would become permanent, and there would never be physical immortality; because, after exhausting a certain basically, a certain number of illusions or disorders or falsehoods, one would return to the Truth. But according to Sri Aurobindo, it isnt like that: this individualization, this individual personalization is the Truth, a real, au thentic divine phenomenon the only falsehood is the deformation of consciousness. Well, when we rediscover the true consciousness of Unity that Unity which is both in and above the manifest and the non-manifest (above in that it contains both the manifest and non-manifest equally), well, this Truth includes material personalization, otherwise that2 could not exist.
   But each individual has a different personality.
  --
   But then what is this personality!?
   Its a mode of being.
  --
   A mode of being, yes, in a way, in its essencein its essence, because in the manifestation all this is destined to disappear. Yes, they are modes of beinglike those first four modes of being3 created at the first manifestation.
   But in our case, would there be innumerable modes of being, each representing one particular aspect?
  --
   Not all! only those who went off into Non-existence said this.
   In the Vedas, for example, its plain that the forefa thers spoken of were men who had realized immortality upon earth. (Who knows, they may still be alive!) Their conception of things was similar to Sri Aurobindos.
   The other tradition Theon said it was the origin of both the Kabbala and the Vedasalso held the same concept of divine life and a divine world as Sri Aurobindo: that the summit of evolution would be the divinization of every thing objectified, along with an unbroken progression from that moment on. (As things are now, one goes forward and then backwards, then forward and backwards again; but in this divine world, retrogression wont be necessary: there will be a continuous ascent.) this concept was held in that ancient tradition Theon spoke to me very clearly of it, and Sri Aurobindo hadnt yet written any thing when I met Theon. Theon had written all kinds of thingsnot philosophy, but stories, fantastic stories! Yet this same knowledge was behind them, and when asked about the source of this knowledge he used to say that it antedated both the Kabbala and the Vedas (he was well-versed in the Rig-veda).
   But Theon had no idea of the path of bhakti,5 none whatsoever. The idea of surrender to the Divine was absolutely alien to him. Yet he did have the idea of the Divine Presence here (Mother indicates the heart center), of the immanent Divine and of union with That. And he said that by uniting with That and letting That transform the being one could arrive at the divine creation and the transformation of the earth.
   Theon was the first one to give me the idea that the earth is symbolic, representativesymbolic of concentrated universal action allowing divine forces to incarnate and work concretely. I learned all this from him.
   In this respect, you say somewhere that the gods too must incarnate to become fully conscious.
   Yes, because.
   How is this possible? Arent the gods already fully conscious?!
   No, they have no psychic being, so that whole side of life does not exist for them.
   In all the traditions here in India (and in other countries and other religions as well), most of the time these gods behave impossibly! this is simply because they have no psychic being. The psychic being is the one thing belonging specifically to terrestrial life; it has been given as a grace to repair, to undo what had been done.
   Yes, but arent the gods conscious of the Divine?
  --
   I had a VERY interesting experienceit was last year or the year before, I dont recall, but after I retired to my room upstairs.6 You know that during pujas these goddesses come all the timethey dont enter the body and tie themselves to it, but they do come and manifest. Well, this time I think it must have been for last years pujaDurga came (she always arrives a few days in advance and remains in the atmosphere; she is present, like thisgesture as if Durga were walking up and down with Mother). I was in touch with her during my meditations upstairs, and this new Power in the body was in me then as it is in me now, and (how to put it?) I made her participate in this concept of surrender. What an experience she had, mon petit! An extraordinary experience of the joy of being connected with That. And she declared, From now on, I am a bhakta of the Lord.
   It was beautiful.
   this formidable Power, you seea universal Power, an eternal and formidable Powerwell, she had never had such an experience before, she had only experienced her OWN power. She was used to receiving and obeying Commands, but in an automatic way. Then all at once, she felt the ECSTASY of being a conscious instrument.
   Truly it was truly beautiful.
   I knew how it was with her because I remember the days when Sri Aurobindo was here and I used to go downstairs to give meditations to the people assembled in the hall. Theres a ledge above the pillars there, where all the gods used to sitShiva, Krishna, Lakshmi, the Trimurti, all of them the little ones, the big ones, they all used to come regularly, every day, to attend these meditations. It was a lovely sight. But they didnt have this kind of adoration for the Supreme. They had no use for that concepteach one, in his own mode of being, was fully aware of his own eternal divinity; and each one knew as well that he could represent all the others (such was the basis of popular worship,7 and they knew it). They felt they were a kind of community, but they had none of those qualities that the psychic life gives: no deep love, no deep sympathy, no sense of union. They had only the sense of their OWN divinity. They had certain very particular movements, but not this adoration for the Supreme nor the feeling of being instruments: they felt they were representing the Supreme, and so each one was perfectly satisfied with his particular representation.
   Except for Krishna. In 1926, I had begun a sort of overmental creation, that is, I had brought the Overmind down into matter, here on earth (miracles and all kinds of things were beginning to happen). I asked all these gods to incarnate, to identify themselves with a body (some of them absolutely refused). Well, with my very own eyes I saw Krishna, who had always been in rapport with Sri Aurobindo, consent to come down into his body. It was on November 24th, and it was the beginning of Mother.8
   Yes, in fact I wanted to ask you what this realization of 1926 was.
   It was this: Krishna consented to descend into Sri Aurobindos bodyto be FIXED there; there is a great difference, you understand, between incarnating, being fixed in a body, and simply acting as an influence that comes and goes and moves about. The gods are always moving about, and its plain that we ourselves, in our inner beings, come and go and act in a hundred or a thousand places at once. There is a difference between just coming occasionally and accepting to be permanently tied to a bodybetween a permanent influence and a permanent presence.
   These things have to be experienced.
   But in what sense did this realization mark a turning point in Sri Aurobindos sadhana?
   No, the phenomenon was important FOR THE CREATION; he himself was rather indifferent to it. But I did tell him about it.
  --
   After a while, I too began having meditations with people. I had begun a sort of overmental creation, to make each god descend into a beingthere was an extraordinary upward curve! Well, I was in contact with these beings and I told Krishna (because I was always seeing him around Sri Aurobindo), this is all very fine, but what I want now is a creation on earthyou must incarnate. He said Yes. Then I saw him I saw him with my own eyes (inner eyes, of course), join himself to Sri Aurobindo.
   Then I went into Sri Aurobindos room and told him, Heres what I have seen. Yes, I know! he replied (Mother laughs) Thats fine; I have decided to retire to my room, and you will take charge of the people. You take charge. (There were about thirty people at the time.) Then he called everyone together for one last meeting. He sat down, had me sit next to him, and said, I called you here to tell you that, as of today, I am withdrawing for purposes of sadhana, and Mother will now take charge of everyone; you should address yourselves to her; she will represent me and she will do all the work. (He hadnt mentioned this to me!Mother bursts into laughter)
   These people had always been very intimate with Sri Aurobindo, so they asked: Why, why, Why? He replied, It will be explained to you. I had no intention of explaining any thing, and I left the room with him, but Datta began speaking. (She was an Englishwoman who had left Europe with me; she stayed here until her deatha person who received inspirations.) She said she felt Sri Aurobindo speaking through her and she explained every thing: that Krishna had incarnated and that Sri Aurobindo was now going to do an intensive sadhana for the descent of the Supermind; that it meant Krishnas adherence to the Supramental Descent upon earth and that, as Sri Aurobindo would now be too occupied to deal with people, he had put me in charge and I would be doing all the work.
   this was in 1926.
   It was only (how can I put it?) a participation from Krishna. It made no difference for Sri Aurobindo personally: it was a formation from the past that accepted to participate in the present creation, no thing more. It was a descent of the Supreme, from some time back, now consenting to participate in the new manifestation.
   Shiva, on the other hand, refused. No, he said, I will come only when you have finished your work. I will not come into the world as it is now, but I am ready to help. He was standing in my room that day, so tall (laughing) that his head touched the ceiling! He was bathed in his own special light, a play of red and gold magnificent! Just as he is when he manifests his supreme consciousnessa formidable being! So I stood up and (I too must have become quite tall, because my head was resting on his shoulder, just slightly below his head) then he told me, No, Im not tying myself to a body, but I will give you ANY thiNG you want. The only thing I said (it was all done wordlessly, of course) was: I want to be rid of the physical ego.
   Well, mon petit (laughing), it happened! It was extraordinary! After a while, I went to find Sri Aurobindo and said, See what has happened! I have a funny sensation (Mother laughs) of the cells no longer being clustered together! Theyre going to scatter! He looked at me, smiled and said, Not yet. And the effect vanished.

0 1961-08-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   this is Skill in Works.1
   And Mahalakshmi,2 which means success.
  --
   First of all, in the Questions and Answers you speak of the reversal of consciousness. Is this synonymous with the psychic realization? Because in one Conversation you connect the two things: the reversal of consciousness and the discovery of the psychic being.
   Its the result of this discovery. In fact, its the result of union with the psychic being.
   Another detail. In several places, Sri Aurobindo speaks of the circumconscient or environmental consciousness through which we enter into contact with the external world. Is this the same as the subtle physical, the subtle envelope? What is this circumconscient?
   Its the encircling consciousness. Isnt it called the milieu in French?
  --
   Then comes what Theon called the nervous sub-level, which lies between this subtle physical and the vital. And it acts as a protection: if it is stable, harmonious and strong, it protects youit protects you even physicallyfrom contagious diseases, for instance, and even from accidents. I experienced it when I was living at Val-de-Grce. It was the year I resolved to attain union with the psychic being and I was concentrated on this from morning to night and night to morning. Every day I spent some time in the Luxembourg Gardens. They were right near the house, but to get there I had to go all the way down Rue du Val-de-Grce and cross Boulevard Saint Michel, where there were streetcars, automobiles, buses the whole circus. I would remain in my concentration the whole time, and once, while crossing the boulevard, I felt a shock about this far from my body [slightly more than arms length], so spontaneously I jumped backjust enough for the streetcar to pass by. I hadnt heard any thing; I was totally absorbed, and without that warning I would surely have been run over; instead, I jumped back just in time, and the streetcar sped by. I understood then that this nervous sheath was some thing entirely concrete, because what I had felt was not an idea of danger but a shocka material SHOCK.
   So its true that as long as this envelope is strong and undamaged, you are protected. But for instance, if you are over-tired or worried or flusteredany thing that brings disorder into the atmosphere seems to make holes in this envelope, and all kinds of things can enter.
   Perhaps this is what Sri Aurobindo is speaking of.
   But isnt this the subtle physical?
   It surrounds the subtle physical.
  --
   The subtle physical is right here (gesture on the surface of the skin). Some people are sensitive in the subtle physical; you move your hand near them and they feel it immediately. Others dont even noticeit depends on the subtle physicals sensitivity. And the circumconscient surrounds it like an envelope. If there are no tears in it, this envelope is a magnificent protection.4 And its not dependent on any spiritual or intellectual rationale, but on a harmony with Nature and life, a kind of stability in the material being. People with strong envelopes are almost always in good health and succeed in what they do. It isnt some thing mentalwhen they do a work it comes out nicely, if they want to meet someone, they meet him. things of this nature.
   The circumconscient must be that.
   Is it through this envelope that we come into contact with others?
   Ah, yes, I should think so! When you are sensitive, mon petit, it becomes almost unbearable to be in a tightly packed crowdits all mixed up, and its horrible. There is a suffocating sense of intrusion, as if you were inside things you hadnt chosen to have near you!
   Is that all?
  --
   No. Are you thinking of Buddha? (Ah, I thought of this two or three days ago; it came suddenly and I wondered why!) I remembered that before Buddha left his home, he passed through the rooms of the palace and saw his wife and parents sleeping and it felt to him as though they were dead. Thats where we hear of sleep being like death.
   But isnt it like death? When you are asleep, you arent in your body: every thing else goes out just as it does at the time of death, doesnt it?
  --
   No, no, no. Most of the time in sleep, with very few exceptions, one is in contact with all that rises up from the subconscient: a cerebral subconscient, an emotive subconscient, a material subconscient; this is what produces ninety-nine percent of the dreams people have. Sometimesusually the mind goes wandering, but ninety-nine and a half percent of the time, one remembers no thing when it returns, because the link is not properly established.
   The purpose of sleep is to re-establish contact with the consciousness of Sachchidananda. But I dont think one person in a hundred does so! They enter into unconsciousness far more than into Sachchidananda.
   Yet no two sleeps are the same, mon petit! And its the same with deaths, no two are the same. But sleep and death are different because they are different STATES. As long as you have a body, you are not in the same state as when you are dead. There is a period of seven days after the doctors declare you dead when you are still in an intermediary state; but the actual state of death itself is completely different BECAUSE there is no longer this physical base.
   Once when I was at Tlemcen with Theon ( this happened twice, but Im not sure about the second time because I was alone), my body was in a cataleptic state and I was in conscious trance. It was a peculiar kind of catalepsy in the sense that my body could speak, though very slowly Theon had taught me how to do it. But this is because the life of the form always remains ( this is what takes seven days to leave the body) and it can even be trained to make the body move the being is no longer there, but the life of the form can make the body move (in any case, utter words). However, this state is not without danger, the proof being that while I was working in trance, for some reason or other (which I no longer remember, but obviously due to some negligence on the part of Theon who was there to watch over me), the cord I dont know what to call itwent snap! The link was cut, malevolently,5 and when it was time and I wanted to return, I could no longer re-enter my body. But I was still able to warn him: The cord is cut. Then he used his power and knowledge to help me come back but it was no joke! It was very difficult.6 And this is when I had the experience of the two different states, because the part that had gone out was now without the bodys support the link was cut. Then I knew. Of course, I was in a special state; I was doing a fully conscious work with all the vital power, and I was in control not only of my surroundings but. You see, what happens is a kind of reversal of consciousness: you begin to belong to another world; you feel this quite distinctly. Theon instantly told me to concentrate (I was finding it all interestingMo ther laughs I was making experiments and getting ready to go wandering off, but he was terribly scared that I would die on him!). He begged me to concentrate, so I concentrated on my body.
   When I re-entered, it hurt terribly, terriblyan excruciating pain, like plunging into a hell.
  --
   He made me drink half a glass of cognac (he always made me take some every day after the trance because I would work in trance for more than an hour, which is generally a forbidden practice). Still, I am quite sure that with anybody but me and him, this would have been the end. I would not have reentered.
   So I know a little bit, even in my outermost consciousness. A little bit, thats all.
  --
   There was another thing (laughing): even as a young child, I would all of a sudden, right in the middle of an action or a sentence or any thing at all, go into trance and nobody knew what it was! They would all think I had gone to sleep! But I remained conscious, with an arm raised or in the middle of a word and poof! No one there (Mother laughs). No one there outwardly, but inwardly quite an intense, interesting experience. That used to happen to me even when I was very young.
   I remember once (I must have been ten or twelve years old at the time), there was a luncheon at my parents house for a dozen or so people, all decked out in their Sunday bestthey were family but all the same it was a luncheon and there was a certain protocol; in short, one had to behave properly. I was at one end of the table next to a first-cousin of mine who later became director of the Louvre for a while (he had an artistic intelligence, a rather capable young man). So there we were, and I remember I was observing some thing rather interesting in his atmosphere (mind you, although the faculties were already there, I knew no thing about occult things; if someone had spoken to me of auras and all that. I knew no thing). I was observing a kind of sensation I had felt in his atmosphere and then, just as I was putting the fork into my mouth, I took off! What a scolding I got! I was told that if I didnt know how to behave, I shouldnt come to the table! (Mother goes into peals of laughter)
   It was during this period that I used to go out of my body every night and do the work Ive spoken of in Prayers and Meditations (I only mentioned it in passing).8 Every night at the same hour, when the whole house was very quiet, I would go out of my body and have all kinds of experiences. And then my body gradually became a sleepwalker (that is, the consciousness of the form became more and more conscious, while the link remained very solidly established). I got into the habit of getting up but not like an ordinary sleepwalker: I would get up, open my desk, take out a piece of paper and write poems. Yes, poems I, who had no thing of the poet in me! I would jot things down, then very consciously put every thing back into the drawer, lock every thing up again very carefully and go back to bed. One night, for some reason or other, I forgot and left it open. My mother came in (in France the windows are covered with heavy curtains and in the morning my mother would come in and violently throw open the curtains, waking me up, brrm!, without any warning; but I was used to it and would already be prepared to wake upotherwise it would have been most unpleasant!). Anyway, my mother came in, calling me with unquestionable authority, and then she found the open desk and the piece of paper: Whats that?! She grabbed it. What have you been up to? I dont know what I replied, but she went to the doctor: My daughter has become a sleepwalker! You have to give her a drug.
   It wasnt easy.
   I remember once. She scolded me quite often (but it was very good, a very good lesson), she scolded me very, very often for things I hadnt even done! Once she came down on me for some thing I had done but which she hadnt understood (I had done it with the best of intentions); I had given some thing to someone without her permission, and she reproached me for it as though it were a crime! At first I stiffened and said, I didnt do it. She started to say I was lying. Then all at once, mutely, I looked at her and felt I felt all this human misery and all this human falsehood, and soundlessly the tears began to fall. What! Now youre crying! she said. At that, I became a bit fed up. Oh, Im not crying about myself, I told her, but about the worlds misery.
   Youre going mad! She really believed I was going mad.
  --
   Its strange. I say strange because its due to her that I took birth in this body, that it was chosen. When she was very young she had a great aspiration. She was exactly twenty years older than 1; she was twenty when I was born and I was her third child. The first was a son who died in Turkey when he was two months old, I thinkthey vaccinated him against smallpox and poisoned him, (laughing) god knows what it means! He died of convulsions. Next was my brother who was born in Egypt, at Alexandria, and then me, born in Paris when she was exactly twenty years old. At that time (especially since the death of her first child) she had a kind of GREAT aspiration in her: her children had to be the best in the world. It wasnt an ambition, I dont know what it was. And what a will she had! MY mother had a formidable will, like an iron bar, utterly impervious to all outside influence. Once she had made up her mind, it was made up; even if someone had been dying before her eyes, she wouldnt have budged! And she decided: My children will be the best in the world.
   One thing she did have was a sense of progress; she felt that the world was progressing and we had to be better than any thing that had come before and that was sufficient.
   Its strange, but that was sufficient.
   Did I tell you what happened to my brother? No? My brother was a terribly serious boy, and frightfully studiousoh, it was awful! But he also had a very strong character, a strong will, and there was some thing interesting about him. When he was studying to enter the Polytechnique, I studied with himit interested me. We were very intimate (there were only eighteen months between us). He was quite violent, but with an extraordinary strength of character. He almost killed me three times,9 but when my mother told him, Next time, you will kill her, he resolved that it wouldnt happen again and it never did. But what I wanted to tell you is that one day when he was eighteen, just before the Polytechnique exams, as he was crossing the Seine (I think it was the Pont des Arts), suddenly in the middle of the bridge he felt some thing descend into him with such force that he became immobilized, petrified; then, although he didnt exactly hear a voice, a very clear message came to him: If you want, you can become a godit was translated like that in his consciousness. He told me that it took hold of him entirely, immobilized hima formidable and extremely luminous power: If you want, you can become a god. Then, in the thick of the experience itself, he replied, No, I want to serve humanity. And it was gone. Of course, he took great care to say no thing to my mother, but we were intimate enough for him to tell me about it. I told him, Well (laughing), what an idiot you are!
   Thats the story.
  --
   When my grandmo ther died. My grandmo ther had the occult sense. She had made her own fortune (a sizeable fortune) and had had five children, each one more extravagant than the other. She considered me the only sensible person in the family and she shared her secrets with me. You see, she told me, these people are going to squander all my money! She had a sixty year old son (she had married in Egypt at the age of fifteen, and had had this son when she was quite young). You see this boy, he goes out and visits impossible people! And then he starts playing cards and loses all my money! I saw this boy, I was there in the house when he came to her and said very politely, Good-bye, mother, Im going out to so-and-sos house. Ah, please dont waste all my money, and take an overcoatits getting chilly at night. Sixty years old! It was comical. But to return to my story, after my grandmo ther died (I took a lot of care over her), she came to my mother (my mother was with her when she died; they embalmed hershe had gotten it into her head that she wanted to be burned, and since she died at Nice they had to embalm her so she could be burned in Paris). I was in Paris. My mother arrived with the body and told me, Just imagine, Im constantly seeing her! And whats more, she gives me advice! Dont waste your money! she tells me. Well, shes right, one must be careful, I replied. But look here, shes dead! Dead! How can she talk to me! Shes dead, I tell you, and quite dead at that! I said to her, What does it mean, to die?
   It was all very funny.
   There was another reason. My father was wonderfully healthy and strongwell-balanced. He wasnt very tall, but stocky. He did all his studies in Austria (at that time French was widely spoken in Austria, but he knew German, he knew English, Italian, Turkish), and there he had learned to ride horses in an extraordinary manner: he was so strong that he could bring a horse to the ground simply by pressing his knees. He could break any thing at all with a blow of his fist, even one of those big silver five-franc pieces they had in those daysone blow and it was broken in two. Curiously enough, he looked Russian. I dont know why. They used to call him Barine. What an equilibriuman extraordinary physical poise! And not only did this man know all those languages, but I never saw such a brain for arithmetic. Never. He made a game of calculationsnot the slightest effortcalculations with hundreds of digits! And on top of it, he loved birds. He had a room to himself in our apartment (because my mother could never much tolerate him), he had his separate room, and in it he kept a big cage full of canaries! During the day he would close the windows and let all the canaries loose.
   And could he tell stories! I think he read every novel available, all the stories he could findextraordinary adventure stories, for he loved adventures. When we were kids he used to let us come into his room very early in the morning and, while still sitting in bed, tell us stories from the books he had read but he told them as if they were his own, as if hed had extraordinary adventures with outlaws, with wild animals. Every story he picked up he told as his own. We enjoyed it tremendously!
   But one day when my brother had disobeyed him (Matteo must have been ten or eleven, and I perhaps nine or ten), I came into the dining room and saw my father sitting on a sofa with my brother across his knees; he had pulled down his trousers and was spanking him, I dont know what for. It wasnt a very serious spanking, but still. I came in, drew myself up to my full height and said, Papa, if you ever do that again, I am leaving this house! And with such authority, mon petit! He stopped and never did it again.
   Some very funny stories!
   Anyway, I think thats enough for now. How I have chatted away! You always make me chat!
   Phlox
  --
   We are not sure, finally, if this envelope and the circumconscient are one and the same thing, but this is how Sri Aurobindo speaks of it: 'The first thing one sees when one has broken the barrier is the vital-physical body. It is around the physical body and with the physical it forms as it were the "nervous envelope." The force of a disease has to break through it to reach the bodyexcept for the attacks on the most material parts. You can then feel the disease coming and also feel in the nervous envelope the part of the body which it is going to, or intending to, attack because what is in the nervous envelope has a material counterpart in the body. Thus it is the vital-physical which is first attacked and then the force takes the form of a disease in the system. I had myself the experience of fever all around the body.'
   A.B. Purani, Evening Talks with Sri Aurobindo, Volume I, p. 232
  --
   Satprem remembers that a few years earlier Mother had told him about the circumstances of this incident: during her work in trance, Mother discovered the location of the 'mantra of life'the mantra that has the power to create life (and to withdraw it, as well). Theon, an incarnation of the Asura of Death, was of course quite interested and told Mother to repeat this mantra to him. Mother refused. Theon became violently angry and the link was cut (the link that connected Mother to her body). When he realized the catastrophe his anger had caused, Theon grew afraid (for he knew who Mother was) and he then, as Mother recounts, made use of all his power to help her re-enter her body. Later, Mother gave this mantra to Sri Aurobindo... who let it quietly sink into oblivion. For it is not through a mantra that the secret of life (or death) is to be mastered, but through knowledge of the true Powerin other words, ultimately, knowledge of the reality of Matter and the mechanism of death: it is the whole cellular yoga of Sri Aurobindo and Mother.
   Tamas: inertia, obscurity.
  --
   On another occasion, Mother told Sujata more about these three times her brother almost killed her: 'One day we were playing croquet, and either because he got beaten or for some other reason, he flew into a rage and struck me hard with his Mallet; fortunately I escaped with only a slight scratch. Another time, we were sitting in a room and he threw a big chair towards me I ducked just in time and the chair passed over my head. A third time, as we were descending from a carriage, he pushed me down under it; luckily the horse didn't move.'
   ***

0 1961-08-08, #Agenda Vol 02, #The Mother, #Integral Yoga
   this is some thing new he has accepted, because the Supreme doesnt usually appear in tantrism they are in contact with the Shakti and dont bother about the Supreme. But here he has come to accept it.
   He has tried very hard to understand. But his spiritual conception has remained like this: one canone MUSTmaster life, and in life, to some extent, a certain adaptation to the higher forces can be achieved; but there is no question of transformation: the physical world remains the physical world. It can be a little better organized, more harmonious, but there is no question of some thing else, of divinizationno question at all.
   And this is probably why there are things he cant make out in his contact with me, because he simply doesnt understand. For example, these physical disorders baffle him, they seem incompatible with my realization. As long as the question of transformation does not come into play, the realization I had was sufficient to establish a kind of very stable orderreaction against the transformative will is what causes these disorders. And this he does not understandto him some thing seems not to be functioning properly. He must feel a contradiction between certain things he perceives in my consciousness and my contact with the material world. this being this, he thinks, that ought to be like that; so why? He doesnt understand.1
   X's astonishment raises an extremely important point, drawing the exact dividing line between all the traditional yogas and the new yoga of Sri Aurobindo and Mother. To a tantric, for example, it seems un thinkable that Mother, with a consciousness so powerful as to scoff at the laws of nature and comm and the elements (if she wishes), could be subjected to absurd head colds or an eye hemorrhage or even more serious disorders. For him, it is enough to simply lift a finger and emit a vibration which instantly muzzles the disorderyes, of course, but for Mother it is not a question of 'curing' a head cold by imposing a higher POWER on Matter, but of getting down to the cellular root and curing or transforming the source of the evil (which causes death as easily as head colds, for it is the same root of disorder). It is not a question of imposing oneself on Matter through a 'power,' but of transforming Matter. Such is the yoga of the cells.

0 1961-08-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   Again this morning, between 3 and 4 oclock, Sri Aurobindo seemed to be showing me around the world of expression. I see a host of people I dont know (and some I do). There are immense roomsnot libraries (there are no books) yet every thing is there, arranged and organized, in great open roofless rooms. And I walk along with Sri Aurobindo as he passes from one person to another, one group to another, one place to another, one room to another and he coordinates it all. To some he says a few words; others show him things. And its all for the background of your book, for it to be filled with all thisnot explicitly, but potentially for the Force to be there.
   And the clarity! It is limpid-an atmosphere so transparent, so limpid, so clear! There are people of today, people of times past, people of forever. They are like living intelligences gathering together the earths memories. Day after day, day after day, Sri Aurobindo has been showing this to me.
   ***
  --
   Mind you, I didnt think of it in advance! The awareness came later I looked and said, Ah!
   ***
  --
   Oh no, no thing doing! Whats marvelous is that I havent a single idea in my headno thing. Not idea; I never have many of them! (laughing) No words, mon petit, no thing. I have two of T.s notebooks here I read them, said Ah!, and put them away. Theyve already stayed there for two weeks or I dont know how long. NO thiNG, completely blank. But on the lowest plane, some interesting things: suddenly (not from time to time, but all the time, or almost all the time), all the bodys cells suddenly seem to participate in a movement of force, a sort of circular movement containing all the vibrationsphysical vibrationsright from the most material sensation (Mother touches the skin of her hands) to all the feelings of strength, power and comprehension (especially from an active standpoint, the standpoint of actions, movements, influences). Its not at all limited to the body; its like that, like that, like that (Mother makes a gesture stretching to infinity). It has neither beginning nor end. The body itself is starting to feel how Energy behaves.
   Its very interesting.
  --
   And for the least little things, the least little things; and all taking place wi thin the Supreme, with the ecstasy of His Presence. For the tiniest, tiniest little things: how the Force behaves when youre arranging objects, when youre moving some thing for every thing, for food, for.
   And it is strangely indifferent to any scale of values or circumstances. Sometimes when I am meeting and speaking with someone, when I am seeing someone, this great universal Light of a perfect whiteness comes streaming in. Well, I must admit, this also occurs for the merest trifles, when Im tasting some cheese somebody has sent me, for example, or arranging objects in a cupboard, or deciding what things Im going to use or have to organize. It doesnt come in the same massive way as when it comes directly. When it comes directly its a mass, passing through and going out like that (Mother shows the Light descending directly from above like a mass and passing through her head in order to spread out everywhere). In these small things its pulverized, as though it came through an atomizer, but its that same sparkling white light, utterly white. Then, whatever Im doing, theres a sensation in the body thats like lying on a sea of some thing very soft, very intimate, very deep and eternal, immutable: the Lord. And all the bodys cells are joyously saying, You, You, You, You.
   Thats my present condition.
  --
   From a practical, concrete, effective standpoint, there are some results. Even when they dont write, people are beginning to receive my response very clearly, very precisely. People I dont know at all have written, and they receive my reply even before I write back (they tell this to intermediaries). I had another example only today. Its having results.
   The earth is tiny.
  --
   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 some thing 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 some thing.

0 1961-08-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Here (Mother gives some flowers), this is the Generosity1 of inspiration, and this is the crowning achievement [Divine Love2].
   So, petit, every thing all right? Yes?
  --
   Theres a thickness.
   Warmth is missing.
   A thickness that hinders the flow.
   It must come from here (the heart). Thats what I was told: it must come from here. Not there (the head), not even there (above the head); HERE (the heart). Usually expression comes from above, but its not there: it is here (same gesture to the heart). Its a spontaneous little some thing coming all at once.
  --
   Yesterday I had an experience. It didnt last long, no more than an hour or an hour and a half, but it was interesting. Experiences always take place here for me now, on the completely material plane. Well, in action, in relation to the world and things (it was quite a general feeling, in any case terrestrialnot universal, terrestrial), there was no more center. From the standpoint of sensations and reactions, exchangesno more center. Every thing was dispersed like that, everywhere. There was only ONE center, the highest Center (highest or deepest)the sole Center. All sensations, all contacts, all exchangesevery thing was like that.
   It was rather interesting in that I wasnt expecting it; it came suddenly when I was walking in my room in the evening the feeling not positively that the body no longer existed, since it kept walking, but that there was no more center. I cant put it any other waythere was no more center. There was only one Center. It was all, all the same thing, and from the absolutely material standpoint, the standpoint of sensationsmaterial sensations, exchanges, vibrationsevery thing. At one point it even became so strong that some thing laughed and said, Ah! So thats how to no longer exist!
   It was very interesting. However, the experience could not last because after a while I wasnt alone anymore. Actually, it was dinner time. Not that I couldnt eat in that stateit makes no difference (I can eat very easily through others, for instance: it has happened quite frequently that someone else eats and I am satisfied; theres no need to put any thing inside, its very convenient! These are experiments.) But this was it was the almost total annihilation of the center. It didnt last because of the people (four, as always) bringing in dinner, serving the plates, etc.their concentration weakened the experience: it faded. The feeling of Im eating returned a littlenot I! That notion disappeared a long time ago! Not my true Imy true I has been settled up above for a very long time, and it doesnt move from there. But this body is eating; this body which has been put at the disposal of the work is eating (it didnt come in so many words and sentences, but still!). In short, the experience faded with the sensation of eating and I was unable to know its effect.
   But I would like to know the effect it must have on the bodys functioning. It would be interesting to know if the functioning becomes wholly harmonious or what? We will probably see. But the experience must last; it must last for at least one day, or even two or three then the result would be interesting to see.

WORDNET












--- Grep of noun thi
lathi
marathi
order plectognathi
order synentognathi
plectognathi
synentognathi
thiabendazole
thiamin
thiamine
thiamine pyrophosphate
thiazide
thiazine
thibet
thick
thick-billed murre
thick-footed morel
thick-knee
thick skin
thickener
thickening
thicket
thickhead
thickness
thief
thielavia
thielavia basicola
thievery
thieving
thievishness
thigh
thigh-slapper
thigh boot
thigh pad
thighbone
thill
thimble
thimbleberry
thimbleful
thimblerig
thimbleweed
thimerosal
thin-leaved bilberry
thin-leaved stringybark
thin-shelled mussel
thin air
thin person
thing
thing-in-itself
thingamabob
thingamajig
thingmabob
thingmajig
things
thingumabob
thingumajig
thingummy
think
think factory
think piece
think tank
thinker
thinking
thinking cap
thinner
thinness
thinning
thinning shears
thiobacillus
thiobacteria
thiobacteriaceae
thiocyanate
thiocyanic acid
thiodiphenylamine
thioguanine
thiopental
thiopental sodium
thiopentobarbital sodium
thioridazine
thiosulfil
thiotepa
thiothixene
thiouracil
third
third-class mail
third-degree burn
third-dimensionality
third-place finish
third-rater
third baron rayleigh
third base
third baseman
third battle of ypres
third class
third council of constantinople
third cranial nerve
third crusade
third deck
third degree
third dimension
third epistel of john
third estate
third eye
third eyelid
third gear
third house
third lateran council
third law of motion
third law of thermodynamics
third party
third person
third power
third rail
third reich
third sacker
third stomach
third tonsil
third trimester
third ventricle
third world
thirst
thirst for knowledge
thirster
thirstiness
thirteen
thirteenth
thirties
thirtieth
thirty
thirty-second
thirty-second note
thirty-second part
thirty-something
thirty years' war
thistle
thistledown



IN WEBGEN [10000/56208]

Wikipedia - 1000 Awesome Things -- Web blog
Wikipedia - 10 Stories Down -- 2005 studio album by The Pineapple Thief
Wikipedia - 10 Things I Hate About You (TV series) -- American television sitcom
Wikipedia - 10 Things I Hate About You -- 1999 film by Gil Junger
Wikipedia - 1201 Third Avenue -- Skyscraper in Seattle, Washington
Wikipedia - 1,2,3-Benzothiadiazole -- Organic heterocyclic aromatic chemical
Wikipedia - 12 Endeavour Square -- Commercial building within The International Quarter in Stratford, London
Wikipedia - 1,3,5-Trithiane -- Chemical compound
Wikipedia - 13 Blues for Thirteen Moons -- 2008 album
Wikipedia - 1,3-Propanedithiol -- Chemical compound
Wikipedia - 1500 or Nothin'
Wikipedia - 16 Vayathinile -- 1977 film by P. Bharathiraja
Wikipedia - 1-800-GET-THIN -- American marketing company
Wikipedia - 1846-1860 cholera pandemic -- The third major outbreak of cholera, 1846-1860 worldwide pandemic
Wikipedia - 18F -- Digital services agency within the United States Government
Wikipedia - 1920s in Western fashion -- Clothing in the 1920s
Wikipedia - 1930 International University Games -- Thirty nations competed in a programme of eight sports
Wikipedia - 1947-48 Montenegrin Republic League -- Third season of the Montenegrin Republic League
Wikipedia - 1954 Geneva Conference -- Conference among several nations that took place in Geneva from April 26->July 20, 1954; dealt with aftermath of Korean War and the First Indochina War, resulting in the partition of Vietnam-This conference 1954 divided Vietnam land into 2 countries
Wikipedia - 1958 Asian Games -- Third edition of the Asian Games
Wikipedia - 1960 Ethiopian coup d'etat attempt -- attempted coups d'etat against Ethiopian Emperor Haile Selassie
Wikipedia - 1983-1985 famine in Ethiopia -- Widespread famine in Ethiopia
Wikipedia - 1988 Santam Bank Trophy Division A -- Third tier of domestic South African rugby
Wikipedia - 1989 Santam Bank Trophy Division A -- Third tier of domestic South African rugby
Wikipedia - 1991 uprisings in Iraq -- Anti-government uprisings in Ba'athist Iraq
Wikipedia - 1994-95 Regionalliga -- 1st season of the Regionalliga as a third-level league
Wikipedia - 1995-96 Regionalliga -- 2nd season of the Regionalliga as a third-level league
Wikipedia - 1996-97 Regionalliga -- 3rd season of the Regionalliga as a third-level league
Wikipedia - 1997-98 Regionalliga -- 4th season of the Regionalliga as a third-level league
Wikipedia - 1998-99 Regionalliga -- 5th season of the Regionalliga as a third-level league
Wikipedia - 1999-2000 Regionalliga -- 6th season of the Regionalliga as a third-level league
Wikipedia - 1 Corinthians 11
Wikipedia - 1 Corinthians 13
Wikipedia - 1 Corinthians 15
Wikipedia - 1 Corinthians 8
Wikipedia - 1 Thibault Square -- Building in Cape Town, South Africa
Wikipedia - 1 Thing -- 2005 single by Amerie
Wikipedia - 2000-01 Regionalliga -- 7th season of the Regionalliga as a third-level league
Wikipedia - 2001-02 Regionalliga -- 8th season of the Regionalliga as a third-level league
Wikipedia - 2002-03 Regionalliga -- 9th season of the Regionalliga as a third-level league
Wikipedia - 2003-04 Regionalliga -- 10th season of the Regionalliga as a third-level league
Wikipedia - 2004-05 Regionalliga -- 11th season of the Regionalliga as a third-level league
Wikipedia - 2005-06 Regionalliga -- 12th season of the Regionalliga as a third-level league
Wikipedia - 2006-07 Regionalliga -- 13th season of the Regionalliga as a third-level league
Wikipedia - 2007-08 Regionalliga -- 14th season of the Regionalliga as a third-level league
Wikipedia - 2007 Parapan American Games -- The third edition of the Parapan American Games
Wikipedia - 2009-10 I-League -- Third season of I-League
Wikipedia - 2012 Afar region tourist attack -- Terrorist attack in Ethiopia on 17 January 2012
Wikipedia - 2012 FIFA Ballon d'Or -- Third year for FIFA's awards
Wikipedia - 2013-14 Mascom Top 8 Cup -- | The third edition of the Mascom Top 8 Cup
Wikipedia - 2015 Corinthia Hotel attack
Wikipedia - 2016 Ethiopian protests -- 2016 mass protests and unrest in Ethiopia
Wikipedia - 2016 Indian Super League season -- Third season of ISL
Wikipedia - 2019 Africa U-23 Cup of Nations -- The third edition of the Africa U-23 Cup of Nations
Wikipedia - 2019 Liga 3 -- Third season of the Liga 3 in Indonesia
Wikipedia - 2020 Speedway of Nations -- Third edition of the FIM Speedway of Nations
Wikipedia - 2020 Sudanese-Ethiopian clashes -- 2020 clashes between Sudan and Ethiopia
Wikipedia - 2020 Sudan floods -- Floods within Sudan caused by rainfall
Wikipedia - 2021 in Ethiopia
Wikipedia - 20s -- Third decade of the first century AD
Wikipedia - 2 2A Well Street, Ruthin
Wikipedia - 24: The Game -- Third-person shooter video game
Wikipedia - 2 Corinthians 10 -- Book of the New Testament
Wikipedia - 2 Corinthians 11 -- Book of the New Testament
Wikipedia - 2 Corinthians 12 -- Book of the New Testament
Wikipedia - 2 Corinthians 13 -- Chapter of a book of the New Testament
Wikipedia - 2 Corinthians 1 -- Book of the New Testament
Wikipedia - 2 Corinthians 2 -- Book of the New Testament
Wikipedia - 2 Corinthians 3 -- Book of the New Testament
Wikipedia - 2 Corinthians 4 -- Book of the New Testament
Wikipedia - 2 Corinthians 5 -- Book of the New Testament
Wikipedia - 2 Corinthians 6 -- Book of the New Testament
Wikipedia - 2 Corinthians 7 -- Book of the New Testament
Wikipedia - 2 Corinthians 8 -- Book of the New Testament
Wikipedia - 2 Corinthians 9 -- Book of the New Testament
Wikipedia - 2 Hours Doing Nothing -- 2020 viral YouTube video
Wikipedia - 2 or 3 Things I Know About Him -- 2005 film by Malte Ludin
Wikipedia - 3,4-Dimethylmethcathinone
Wikipedia - 39ers gang -- Drug clan named for its stronghold around Third and Galvez streets in Central City, New Orleans, US
Wikipedia - 3-Fluoromethcathinone
Wikipedia - 43 Things
Wikipedia - 4-Bromomethcathinone
Wikipedia - 4-Chloromethcathinone
Wikipedia - 4-Methylcathinone
Wikipedia - 4-Methylthioamphetamine
Wikipedia - 57 Channels (And Nothin' On) -- Song by Bruce Springsteen
Wikipedia - 77th Street (clothing) -- Streetwear brand
Wikipedia - 7 Things -- 2008 single by Miley Cyrus
Wikipedia - 85D/Boethin -- Lost periodic comet with 11 year orbit
Wikipedia - 8-Cyclopentyl-1,3-dimethylxanthine
Wikipedia - 92 Group -- Right-wing grouping within the British Conservative Party
Wikipedia - 99942 Apophis -- Third most hazardous near-Earth asteroid
Wikipedia - 9 Nelalu -- 2001 film by Kranthi Kumar
Wikipedia - A-002 -- Third abort test of the Apollo spacecraft
Wikipedia - Aakaashathekkoru Kilivaathil -- 1996 film
Wikipedia - Aakhir Kaun Thi Woh? -- 2000 film
Wikipedia - Aana Valarthiya Vanampadi -- 1959 film
Wikipedia - Aaranya Kaandam -- 2010 action thriller film by Thiagarajan Kumararaja
Wikipedia - Aarathi -- Indian actress (born 1954)
Wikipedia - Aarthi (actress) -- Indian actress
Wikipedia - Aarthi Agarwal -- Indian actress
Wikipedia - Aarthie Ramaswamy -- Indian chess woman grandmaster
Wikipedia - Aaryan Banthia -- Indian singer
Wikipedia - Aathi Parasakthi -- 1970 film
Wikipedia - Aathi -- 2006 film directed by Ramana
Wikipedia - Aathmasanthi -- 1952 film by Joseph Thaliyath
Wikipedia - Aatpadi Nights -- 2019 Indian Marathi language romantic comedy film
Wikipedia - Aayirathil Oruthi -- 1975 film
Wikipedia - Aayirathil Oruvan (1965 film) -- 1965 film by B. R. Panthulu
Wikipedia - Aayirathil Oruvan (2010 film) -- Indian action adventure film by Selvaraghavan
Wikipedia - AB Aani CD -- Indian Marathi comedy film by Milind Lele
Wikipedia - Abak Prithibi -- 1959 film
Wikipedia - Ab'aro -- River in the Tembien highlands of Ethiopia
Wikipedia - A Bathing Ape -- Japanese fashion brand
Wikipedia - Abbahu -- Member of the third generation of Amoraim
Wikipedia - Abbasid Caliphate -- Third Islamic caliphate
Wikipedia - Abbott Seamount -- A seamount lying within the Hawaiian-Emperor seamount chain in the northern Pacific Ocean
Wikipedia - Abdoulaye Bathily -- Senegalese politician and diplomat
Wikipedia - Abdu Kiar -- Ethiopian singer and rapper
Wikipedia - Abdullahi Sadiq -- Ethiopian politician
Wikipedia - Abdul-Malik Badreddin al-Houthi -- Leader of the Zaidi revolution movement Ansar Allah
Wikipedia - Abebe Fekadu -- Ethiopian Australian powerlifter
Wikipedia - Abe Gubegna -- Ethiopian novelist and playwright (1934-1980)
Wikipedia - Abel Tilahun -- Ethiopian Artist
Wikipedia - Aberdeen -- Third most populous city of Scotland
Wikipedia - Abhay Thipsay -- Indian judge
Wikipedia - Abhidhamma PiM-aM-9M--aka -- Primary theology of Buddhist doctrine, the third part of the Tripitaka
Wikipedia - Abhidhanantar -- Indian literary magazine in the Marathi language
Wikipedia - Abianus -- River in Scythia mentioned by ancient authors
Wikipedia - Abiy Addi -- Place in Tigray Region, Ethiopia
Wikipedia - Abiy Ahmed -- Current Prime Minister of Ethiopia
Wikipedia - ABN Andhra Jyothi -- Indian Telugu-language TV news channel
Wikipedia - Abode of Chaos -- Museum in Saint-Romain-au-Mont-d'Or, France, created by Thierry Ehrmann
Wikipedia - Abohar-Jodhpur-Bathinda Passenger -- Train in India
Wikipedia - Aboriginal title statutes in the Thirteen Colonies
Wikipedia - AB postcode area -- Postcode area within the United Kingdom
Wikipedia - Abra-Catastrophe -- Three-part special in the third season of ''The Fairly OddParents''
Wikipedia - Abrahaminte Santhathikal -- 2018 Indian film directed by Shaji Padoor
Wikipedia - Abraham-Minkowski controversy -- In physics: electromagnetic momentum within dielectric media
Wikipedia - Abscess -- Localized collection of pus that has built up within the tissue of the body
Wikipedia - Absinthiana -- The accoutrements surrounding the drink absinthe and its preparation
Wikipedia - Abuna Mattheos X -- Ethiopian bishop
Wikipedia - Abuna Theophilos -- 20th-century Patriarch of Ethiopia
Wikipedia - Abundance: The Future Is Better Than You Think
Wikipedia - Abune Mathias -- 21st-century Patriarch of Ethiopian Orthodox Tewahedo Church
Wikipedia - Abune Merkorios -- 20th and 21st-century Patriarch of the Ethiopian Orthodox Tewahedo Church
Wikipedia - Academic halls of the University of Oxford -- Former educational institutions within the University of Oxford
Wikipedia - Academic honor code -- Honor system is a set of rules or ethical principles
Wikipedia - Acalanthis -- Genus of beetles
Wikipedia - Acanthicolepis -- Genus of annelids
Wikipedia - Acanthinodera -- Genus of beetle
Wikipedia - Acanthis (mythology) -- Ancient Greek mythological figure
Wikipedia - Acathistus
Wikipedia - Acathius of Melitene -- 3rd-century bishop and saint from Armenia
Wikipedia - Acetone thiosemicarbazone -- chemical compound
Wikipedia - Achmad Rifa'i -- Islamic thinker and writer
Wikipedia - Acinaces -- Type of Scythian short sword
Wikipedia - Acinteyya -- Four issues that should not be thought about, since this distracts from practice, and hinders the attainment of liberation
Wikipedia - Acquired taste -- Appreciation for something unlikely to be enjoyed by a person who has not had substantial exposure to it
Wikipedia - Acronicta menyanthidis -- Species of moth
Wikipedia - Actinophytocola xanthii -- Species of bacterium
Wikipedia - Action (philosophy) -- An intentional, purposive, conscious and subjectively meaningful thing that may be done
Wikipedia - Action This Day (horse) -- American Thoroughbred racehorse
Wikipedia - Actisanes -- Ancient Greek mythological King of Ethiopia
Wikipedia - Active asteroid -- Bodies orbiting within the main asteroid belt which have shown cometary activityt
Wikipedia - Active duty -- Full-time occupation within a military force
Wikipedia - Active traffic management -- Various methods of smoothing traffic flows on busy motorways
Wikipedia - Acts of Xanthippe, Polyxena, and Rebecca
Wikipedia - Adabay River -- River in Ethiopia
Wikipedia - Adam Kuckhoff -- German writer, journalist, and German resistance fighter against the Third Reich
Wikipedia - Adam's Grave -- Neolithic long barrow in England
Wikipedia - Ada Thilen -- Finnish painter
Wikipedia - Adavukal Pathinettu -- 1978 film
Wikipedia - Adawro River -- River in the Tembien highlands of Ethiopia
Wikipedia - Addi Gela -- Reservoir in Ethiopia
Wikipedia - Addi Hilo -- Reservoir in Ethiopia
Wikipedia - Addi Keshofo River -- River in the Tembien highlands of Ethiopia
Wikipedia - Addi Qenafiz -- Reservoir in Ethiopia
Wikipedia - Addis Ababa Bole International Airport -- International airport in Addis Ababa, Ethiopia
Wikipedia - Addis Ababa-Djibouti Railway -- International railway line serving Ethiopia and Djibouti
Wikipedia - Addis Ababa Light Rail -- Light rail transportation service in Addis Ababa, Ethiopia
Wikipedia - Addis Ababa Stadium -- Multi-purpose stadium in Addis Ababa, Ethiopia
Wikipedia - Addis Abebe -- Ethiopian long-distance runner (born 1970)
Wikipedia - Addis Admass -- Ethiopian Amharic-language newspaper
Wikipedia - Addis Mercato -- marketplace in Addis Ababa, Ethiopia
Wikipedia - Addisu Arega Kitessa -- Ethiopian politician
Wikipedia - Addisu Legesse -- Ethiopian politician
Wikipedia - Addition Elle -- Canadian clothing store chain
Wikipedia - Additive smoothing -- Statistical technique for smoothing categorical data
Wikipedia - Adductor brevis muscle -- Muscle in the thigh situated immediately behind the pectineus and adductor longus
Wikipedia - Adductor canal -- Aponeurotic tunnel in the middle third of the thigh
Wikipedia - Adductor longus muscle -- Skeletal muscle located in the thigh
Wikipedia - Adductor magnus muscle -- Muscle in the thigh
Wikipedia - Adductor minimus muscle -- Small and flat skeletal muscle in the thigh
Wikipedia - Adesh Institute of Medical Sciences & Research -- Private Medical College in Bathinda
Wikipedia - Adesh University -- University in Bathinda,Punjab
Wikipedia - Adhipathi -- 2001 film by Ravi Raja Pinisetty
Wikipedia - Adiantum aethiopicum -- Species of plant
Wikipedia - Adidas Originals -- Line of casual sports clothing
Wikipedia - Aditi Avasthi -- Indian entrepreneur
Wikipedia - Aditya Birla Fashion and Retail -- Indian clothing retail company
Wikipedia - Adolfo Clouthier -- Mexican athlete
Wikipedia - Adolf Thiel
Wikipedia - Adoration of the Magi (Stom) -- Painting series by Matthias Stom
Wikipedia - Adoration of the Shepherds (Stom) -- Painting series by Matthias Stom
Wikipedia - Adoration -- Respect, reverence, strong admiration or devotion in a certain person, place, or thing
Wikipedia - A Dream Within a Dream -- Poem by Edgar Allan Poe
Wikipedia - Adriana Cavarero -- Italian philosopher and feminist thinker
Wikipedia - Adrian Mathias
Wikipedia - Adrien Arcand -- Canadian Nazi sympathizer
Wikipedia - Adrien-Jean-Pierre Thilorier
Wikipedia - Advanced CANDU reactor -- Canadian third generation nuclear reactor design
Wikipedia - Advertising agency -- Business creating advertisements and/or placing them in third-party media publications
Wikipedia - Adwa Pan-African University -- university in Adwa, Tigray, Ethiopia
Wikipedia - Aegialeus (King of Sicyon) -- Mythical king of Sicyon
Wikipedia - AeM-CM-+tes -- Greek mythical character
Wikipedia - Aenictus spathifer -- Species of ant
Wikipedia - Aeonium haworthii -- Species of flowering plant in the family Crassulaceae
Wikipedia - Aerie (clothing retailer) -- Intimate apparel brand of American Eagle Outfitters
Wikipedia - Aerotoxic syndrome -- Fake syndrome supposed to be due to breathing air in an airplane
Wikipedia - Aertex -- British clothing company based in Manchester, established in 1888, also the name of the original textile manufactured by the company
Wikipedia - Aestivation (botany) -- Positional arrangement of the parts of a flower within a flower bud before it has opened
Wikipedia - Aethes xanthina -- Species of moth
Wikipedia - Aethia -- Genus of birds
Wikipedia - Aethiessa -- Genus of beetles
Wikipedia - Aethilla -- Ancient Greek mythological figure
Wikipedia - Aethionectes -- Genus of beetles
Wikipedia - Aethionema grandiflorum -- species of plant in the family Brassicaceae
Wikipedia - Aethiopia (genus) -- Genus of beetles
Wikipedia - Aethiopian Sea -- The name given to the southern part of the Atlantic Ocean in classical geographical works
Wikipedia - Aethiopia -- Geographical term in classical Greek literature for the upper Nile and areas south of the Sahara
Wikipedia - Aethiopis -- Lost Greek epic
Wikipedia - Aethiopsestis austrina -- Species of false owlet moth
Wikipedia - Aethiopsestis echinata -- Species of false owlet moth
Wikipedia - Aethiopsestis mufindiae -- Species of false owlet moth
Wikipedia - Aethomyias -- Genus of birds in the family Acanthizidae
Wikipedia - Aetna Hill (Midlothian, Virginia house) -- Historical house in Virginia
Wikipedia - AEW Double or Nothing -- All Elite Wrestling pay-per-view series
Wikipedia - A Family Thing -- 1996 American film directed by Richard Pearce
Wikipedia - Afar Liberation Front -- Political party in Ethiopia
Wikipedia - Afar Region -- Region in Northeastern Ethiopia
Wikipedia - Afar Revolutionary Democratic Unity Front -- Political party in Ethiopia
Wikipedia - Afdera (volcano) -- Stratovolcano in Ethiopia
Wikipedia - Afedena River -- River in the Tembien highlands of Ethiopia
Wikipedia - Afewerk Tekle -- Ethiopian artist
Wikipedia - Affine variety -- Algebraic variety defined within an affine space
Wikipedia - Affliction: Banned -- Affliction Clothign and Adrenaline MMA event in 2008
Wikipedia - Affliction Clothing -- American clothing manufacturer
Wikipedia - Afrasiab -- Mythical king and hero of Turan
Wikipedia - African-American LGBT community -- A minority within the LGBT community
Wikipedia - African dodger -- U.S. carnival game: throwing things at a black man
Wikipedia - After Everything -- 2018 film
Wikipedia - After the Thin Man -- 1936 film by W. S. Van Dyke
Wikipedia - A Funny Thing Happened on the Way to the Forum (film) -- 1966 film by Richard Lester
Wikipedia - A Funny Thing Happened on the Way to the Forum -- Stephen Sondheim Broadway musical
Wikipedia - A Funny Thing Happened on the Way to the Moon -- 2001 conspiracy theory film by Bart Sibrel
Wikipedia - Against the Murderous, Thieving Hordes of Peasants -- 1525 pamphlet by Martin Luther
Wikipedia - A. Ganeshamurthi -- Member of the Parliament of India
Wikipedia - Agapanthia -- Genus of beetles
Wikipedia - Agapanthiini -- Tribe of beetles
Wikipedia - Agapanthiola -- Genus of beetles
Wikipedia - Agar -- Thickening agent used in microbiology and food
Wikipedia - Agastheeswar Temple -- Hindu temple dedicated to Shiva in Agathiyampalli, India
Wikipedia - Agathias
Wikipedia - Agathiceras -- Genus of molluscs (fossil)
Wikipedia - Agathidium -- Genus of beetles
Wikipedia - Agathi Kassoumi -- Greek sports shooter
Wikipedia - Agathinus -- 1st-century Greek physician
Wikipedia - Agathis australis -- Species of conifer in the family Araucariaceae
Wikipedia - Agathis -- genus of conifers in the kauri family Araucariaceae
Wikipedia - Agathius
Wikipedia - Agathiyan -- Indian film director
Wikipedia - Agathiyar -- 1972 film
Wikipedia - Age Ain't Nothin' But a Number -- Song by Chi-Ali
Wikipedia - Agefet -- River in the Tembien highlands of Ethiopia
Wikipedia - Aggabai Sasubai -- Marathi-language television program
Wikipedia - Aghori -- Sect within Shaivism
Wikipedia - A Girl Thing -- 2001 film by Lee Rose
Wikipedia - Agitu Ideo Gudeta -- Ethiopian farmer, entrepreneur, and environmentalist
Wikipedia - AG Jeans -- American clothing company
Wikipedia - Agnes Thill -- French politician
Wikipedia - Agnete Kirk Thinggaard -- Danish dressage rider
Wikipedia - Agni Natchathiram -- 1988 film by Mani Ratnam
Wikipedia - Agni Theertham -- 1990 film directed by Sree Bharathi
Wikipedia - Agraharathil Kazhutai -- 1977 film by John Abraham
Wikipedia - Agricultural science -- Academic field within biology
Wikipedia - Agropelter -- Mythical creature from American folklore
Wikipedia - Agula'i River -- River in the Tigray highlands of Ethiopia
Wikipedia - A Guy Thing -- 2003 film by Chris Koch
Wikipedia - Agwa Alemu -- Ethiopian politician
Wikipedia - Ahaetulla farnsworthi -- A species of tree snake
Wikipedia - Ah, And We Do It Like This -- 1990 song by Onyx
Wikipedia - A Heart in Pawn -- 1919 film by William Worthington
Wikipedia - A Hero Ain't Nothin' but a Sandwich -- 1973 young adult novel by Alice Childress
Wikipedia - Ahmad Fathi Sorour -- Egyptian politician
Wikipedia - Ahmad ibn Muhammad ibn Kathir al-Farghani
Wikipedia - Ahmed Sofa -- Bangladeshi writer, thinker, novelist, poet, and public intellectual
Wikipedia - Ahnenerbe -- Nazi political and pseudoscientific think tank
Wikipedia - Aik Thi Misaal -- 2015 Pakistani drama serial
Wikipedia - Ailill mac Slanuill -- Mythical High King of Ireland
Wikipedia - Aimee Nezhukumatathil
Wikipedia - Aimee Van Wynsberghe -- AI ethics researcher
Wikipedia - Ai no Kakera -- 2000 single by Every Little Thing
Wikipedia - Aipan Art -- A Kumaoni folk art practised in the NorthIndian state of Uttarakhand
Wikipedia - Airbreathing jet engine
Wikipedia - Airport bus -- Transport people to and from, or within airports
Wikipedia - Aisha -- Muhammad's third wife
Wikipedia - Ajay Kumar Tripathi -- Indian judge
Wikipedia - Ajna -- Guru/third-eye chakra
Wikipedia - Akaki River -- River in Ethiopia
Wikipedia - Akakor -- Mythical South American underground city
Wikipedia - A. Kalanithi -- Indian politician
Wikipedia - Akasaka-juku (TM-EM-^MkaidM-EM-^M) -- Thirty-sixth of the 53 stations of the TM-EM-^MkaidM-EM-^M
Wikipedia - Akashathile Paravakal -- 2001 film by V. M. Vinu
Wikipedia - Akathisia -- Movement disorder involving a feeling of inner restlessness
Wikipedia - Akathist to the Theotokos
Wikipedia - Akathist
Wikipedia - Akbar -- Third Mughal emperor
Wikipedia - Akhil Bharatiya Vidyarthi Parishad -- Indian student organisation
Wikipedia - Akkar plain foothills -- Archaeological site in Lebanon
Wikipedia - Akkitham Achuthan Namboothiri -- Indian writer
Wikipedia - Akshaya Deodhar -- Marathi actress
Wikipedia - Alaigal Oivathillai -- 1981 film by P. Bharathiraja
Wikipedia - Alak Jigme Thinley Lhundup Rinpoche
Wikipedia - Alamata -- Place and separated town Tigray Region, Ethiopia
Wikipedia - Alamork Davidian -- Ethiopian-Israeli film director
Wikipedia - Alan Mathison Turing
Wikipedia - Alan Thicke -- Canadian actor, songwriter, and television host (1947-2016)
Wikipedia - Alaric II -- 5th and 6th-century Visigothic king
Wikipedia - Alasdair Cochrane -- British political theorist and ethicist
Wikipedia - Alassane Thioub -- Senegalese judoka
Wikipedia - Albany Plan -- Benjamin Franklin's plan to create a unified government for the thirteen British North American colonies
Wikipedia - Albany thickets -- Afrotropic terrestrial ecoregion of dense woodland in South Africa
Wikipedia - Albert Fathi -- Egyptian-French mathematician
Wikipedia - Albert Mathiez
Wikipedia - Albert Nyathi -- Zimbabwean artist
Wikipedia - Albert R. Jonsen -- American bioethicist
Wikipedia - Albrecht von Wallenstein -- Bohemian military leader and statesman who fought on the Catholic side during the Thirty Years' War
Wikipedia - Alcinous -- Greek mythical character
Wikipedia - Aldred Scott Warthin
Wikipedia - Aleksanteri Ahola-Valo -- Finnish artist, writer and thinker
Wikipedia - Alemayehu Atomsa -- Ethiopian politician
Wikipedia - Alemayehu Bezabeh -- Ethiopian-born athlete
Wikipedia - Alemayehu Eshete -- Ethiopian Ethio-jazz singer
Wikipedia - Alemayehu Tegenu -- Ethiopian politician
Wikipedia - Alem Ketema -- Town in Ethiopia
Wikipedia - Alemu Abebe -- Ethiopian politician
Wikipedia - Aleodon -- Genus of probainognathian cynodonts
Wikipedia - Alethic logic
Wikipedia - Alethic modality
Wikipedia - Alethic modal logic
Wikipedia - Alethic possibility
Wikipedia - Alethinophidia -- Clade of snakes
Wikipedia - Alexander Mathis -- Alexander Mathis, Austrian computational neuroscientist
Wikipedia - Alexandre Vauthier -- French fashion designer
Wikipedia - Alexis Gauthier -- French chef
Wikipedia - Alfa Demmellash -- Ethiopian entrepreneur
Wikipedia - Alfreda Bosworth Withington -- American physician
Wikipedia - Alfred H. Thiessen -- American meteorologist
Wikipedia - Alfred Mathieu Giard -- French zoologist
Wikipedia - Alfred Thielemann -- Norwegian sport shooter
Wikipedia - Ali Baba and the Forty Thieves (1918 film) -- 1918 film
Wikipedia - Ali Baba and the Forty Thieves -- Folk tale added to One Thousand and One Nights
Wikipedia - Alibabavum 40 Thirudargalum (1941 film) -- 1941 film by K. S. Mani
Wikipedia - Alibabavum 40 Thirudargalum (1956 film) -- 1956 film by T. R. Sundaram
Wikipedia - Alice Dreger -- 21st-century American bioethicist and historian
Wikipedia - Alice in Wonderland or What's a Nice Kid Like You Doing in a Place Like This?
Wikipedia - Alice Wilson Frothingham -- Ceramics expert
Wikipedia - Alignment (Dungeons & Dragons) -- Categorization of ethical and moral perspective of creatures in the Dungeons & Dragons universe
Wikipedia - Ali Hassan al-Majid -- 20th and 21st-century former Ba'athist Iraqi Defense Minister and commander
Wikipedia - Ali ibn al-Athir -- 12th and 13th-century Islamic historian and geographer
Wikipedia - Alima Boumediene-Thiery -- French politician
Wikipedia - Aline Davis Hays -- American clothing designer, textile manufacturer, and arts promoter
Wikipedia - Alismatid monocots -- Grade of flowering pant orders, within Lilianae
Wikipedia - Alison Thiessen -- Canadian curler
Wikipedia - A Little Something for Us Tempunauts -- 1975 short story by Philip K. Dick
Wikipedia - Al-Jathiya -- 45th chapter of the Qur'an
Wikipedia - All-Amhara People's Organization -- Political party in Ethiopia
Wikipedia - All and Everything
Wikipedia - Allen Thiele -- 5th Master Chief Petty Officer of the Coast Guard
Wikipedia - All Ethiopian National Movement -- Political party in Ethiopia
Wikipedia - All-Ethiopia Socialist Movement -- Political party in Ethiopia
Wikipedia - Alley -- Narrow street that usually runs between, behind, or within buildings
Wikipedia - All for Nothing / Nothing for All -- 1997 compilation album by the Replacements
Wikipedia - All Good Things (Come to an End) -- song by Canadian singer Nelly Furtado
Wikipedia - All Good Things (film) -- 2010 film by Andrew Jarecki
Wikipedia - All Good Things (miniseries) -- BBC television series
Wikipedia - All India Institute of Medical Sciences, Bathinda -- Medical College and Hospital in Bathinda, Punjab
Wikipedia - All-India Muslim League -- Political party within British-ruled India
Wikipedia - Allium fethiyense -- Species of plant
Wikipedia - Allium griffithianum -- Species of plant
Wikipedia - Allium rothii -- Species of plant
Wikipedia - All Nothing -- 1978 film
Wikipedia - All or Nothing (film) -- 2001 film by Mike Leigh
Wikipedia - All or Nothing: Manchester City -- Amazon Original sports docuseries
Wikipedia - All or Nothing (sports docuseries) -- Prime Video series
Wikipedia - All or Nothing: Tottenham Hotspur -- Amazon Original sports docuseries
Wikipedia - All That Divides Us -- 2017 film by Thierry Klifa
Wikipedia - All These Things That I've Done -- 2004 single by The Killers
Wikipedia - All the Small Things -- 1999 single by Blink-182
Wikipedia - All the Things I Should Have Known -- Song performed by K-Ci & JoJo
Wikipedia - All the Things She Said -- 2002 single by t.A.T.u.
Wikipedia - All the Things You Are -- Original show tune composed by Jerome Kern, lyrics by Oscar Hammerstein II; from the 1939 musical "Very Warm for May"
Wikipedia - All the Things (Your Man Won't Do) -- 1996 single by Joe
Wikipedia - All the World to Nothing -- 1918 film
Wikipedia - All Things Are Possible (political party) -- Political party in South Africa
Wikipedia - All Things Bright and Beautiful -- Anglican hymn written by Cecil Frances Alexander
Wikipedia - All Things Considered -- News program on the American network National Public Radio (NPR)
Wikipedia - All Things Digital -- Technology news website
Wikipedia - All Things Fair -- 1995 film
Wikipedia - All Things to All Men (film) -- 2013 British film
Wikipedia - All This, and Heaven Too -- 1940 film by Anatole Litvak
Wikipedia - All This and Rabbit Stew -- 1941 Bugs Bunny cartoon
Wikipedia - All This and World War II -- 1976 film by Susan Winslow
Wikipedia - All This Intimacy -- 2006 play by Rajiv Joseph
Wikipedia - All This Is That -- 1972 song by the Beach Boys
Wikipedia - Allyl isothiocyanate
Wikipedia - Al-Mahdi -- Third Abbasid caliph
Wikipedia - Al-Muddaththir -- 74th chapter of the Qur'an
Wikipedia - Al-Najm al-Thaqib -- Missile system used by the Houthis
Wikipedia - Aloe marlothii -- species of plant in the family Asphodelaceae
Wikipedia - A Love, A Thief, A Department Store -- 1928 film
Wikipedia - Alpha-Pyrrolidinopentiothiophenone
Wikipedia - Alphonse Ethier -- American actor
Wikipedia - Alpine foothills
Wikipedia - AL postcode area -- Postcode area within the United Kingdom
Wikipedia - Alstom APS -- Alternative method of third rail electrical pick-up for street trams
Wikipedia - Alternative versions of the Thing
Wikipedia - Althiburos -- Ancient Berber, Carthaginian, and Roman settlement
Wikipedia - Althing -- National parliament of Iceland
Wikipedia - Altitude Sports -- Canadian e-commerce clothing company
Wikipedia - Altruism (ethical doctrine)
Wikipedia - Altruism (ethics)
Wikipedia - Alu (Ethiopia) -- Volcanic system in Ethiopia
Wikipedia - Alvaldi -- Norse mythical character
Wikipedia - Alvar Thiel -- Swedish sailor
Wikipedia - Alvar -- Biological environment based on a limestone plain with thin or no soil and, as a result, sparse grassland vegetation
Wikipedia - Alviss -- Norse mythical character
Wikipedia - Al-Wathiq I -- 4th Caliph of cairo
Wikipedia - Al-Wathiq -- Ninth Abbasid caliph
Wikipedia - Alwero Dam -- Dam in Ethiopia
Wikipedia - Alyne Gauthier-Charlebois -- Canadian artist
Wikipedia - Amalgamated Clothing Workers
Wikipedia - Amal Jyothi College of Engineering -- Educational institution in Kanjirappally, Kerala, India
Wikipedia - Aman Mani Tripathi -- Indian politician
Wikipedia - Amara Indumathi -- Sri Lankan Paralympic athlete
Wikipedia - Amarakeerthi Athukorala -- Sri Lankan politician
Wikipedia - Amaravathi (2009 film) -- 2009 Telugu film directed by Ravi Babu
Wikipedia - Amaravathi
Wikipedia - Amarmani Tripathi -- Indian politician
Wikipedia - Amar Photo Studio -- 2016 two-part Marathi play
Wikipedia - Amazon Machine Image -- Virtual appliance within the Amazon EC2
Wikipedia - Ambachew Mekonnen -- Ethiopian politician
Wikipedia - Amblesthidopsis -- Genus of beetles
Wikipedia - Amblo -- River in the Tembien highlands of Ethiopia
Wikipedia - Ambrosia -- Mythical food of the Greek gods
Wikipedia - AM-CM-/cha Thiam -- Senegalese film director
Wikipedia - AM-EM-^_ikli Hoyuk -- Neolithic archaeological site near Aksaray, Turkey
Wikipedia - American College of Osteopathic Internists -- US medical association
Wikipedia - American Enterprise Institute -- American conservative think tank founded in 1938
Wikipedia - American Ethical Union
Wikipedia - American Gothic Fiction
Wikipedia - American Gothic (novel) -- novel by Robert Bloch
Wikipedia - American Gothic
Wikipedia - American Islamic Forum for Democracy -- American Muslim think tank
Wikipedia - American Principles Project -- American political think tank
Wikipedia - American Solidarity Party -- American minor third political party advocating for Distributism and Christian Democracy
Wikipedia - American Thinker -- American conservative online political magazine
Wikipedia - Amethi (Lok Sabha constituency) -- Lok Sabha Constituency in Uttar Pradesh, India
Wikipedia - Amethi railway station -- Railway station in Uttar Pradesh
Wikipedia - Amethi -- Town in Uttar Pradesh, India
Wikipedia - Amhara people -- Ethnic group in northern Ethiopia
Wikipedia - Amhara Region coup d'etat attempt -- 2019 assassinations and attempted coup in an Amhara Region, Ethiopia
Wikipedia - Amhara Region -- Region of northern Ethiopia
Wikipedia - Amharic -- Semitic language of Ethiopia
Wikipedia - Amianthium -- Genus of plants
Wikipedia - Amigna -- Administrative division in Ethiopia
Wikipedia - A Million Little Things -- 2018 American family drama television series
Wikipedia - Amish Tripathi -- Indian author
Wikipedia - Amme Bhagavathi -- 1987 film
Wikipedia - A Moment Like This -- 2002 single by Kelly Clarkson
Wikipedia - Amphibolis griffithii -- Species of plant
Wikipedia - Amphidromus anhdaoorum -- Species of medium-sized air-breathing tree snail
Wikipedia - Amphidromus costifer -- Species of large-sized air-breathing tree snail
Wikipedia - Amphidromus cruentatus -- Species of air-breathing tree snail
Wikipedia - Amphidromus javanicus -- Species of large-sized air-breathing tree snail
Wikipedia - Amphidromus mariae -- Species of air-breathing tree snail
Wikipedia - Amphidromus thachi -- Species of medium-sized air-breathing tree snail
Wikipedia - Amruta Khanvilkar -- Indian Hindi and Marathi films actress
Wikipedia - Amygdala -- Each of two small structures deep within the temporal lobe of complex vertebrates
Wikipedia - Analyze This -- 1999 film by Harold Ramis
Wikipedia - Anarchism in Puerto Rico -- Social movement of political left within the working classes of Puerto Rico
Wikipedia - Anarchist economics -- set of economic theories and practices within anarchism
Wikipedia - Anarchist law -- Legal theory within anarchist philospophy
Wikipedia - Anastomosis -- A connection or opening between two things that are normally diverging or branching
Wikipedia - Anathema -- Something or someone that is detested or shunned
Wikipedia - Anatoli, Lasithi -- prefecture municipality village
Wikipedia - Anatolius of Laodicea -- Bishop of Laodicea in the third century
Wikipedia - Anaxias -- Greek mythical character
Wikipedia - Anchovy essence -- A thick, oily sauce of pounded anchovies and spices
Wikipedia - Ancient and Primeval Beech Forests of the Carpathians and Other Regions of Europe -- UNESCO world heritage site
Wikipedia - Ancient Civilizations from Scythia to Siberia -- Peer-reviewed academic journal
Wikipedia - Ancient Egyptian conception of the soul -- Mythical concept
Wikipedia - Ancient Near East -- Home of early civilizations within a region roughly corresponding to the modern Middle East
Wikipedia - Ancient Roman bathing
Wikipedia - Andal-Sainthia branch line -- Railway line in India
Wikipedia - And Another Thing... (novel) -- Eoin Colfer novel
Wikipedia - Anders Thidholm -- Swedish male curler
Wikipedia - Andrachne schweinfurthii -- Species of plant
Wikipedia - Andrena ceanothifloris -- Miner bee species in the family Andrenidae
Wikipedia - Andrena ceanothi -- Miner bee species in the family Andrenidae
Wikipedia - Andrena knuthiana -- Miner bee species in the family Andrenidae
Wikipedia - Andre Thiellement -- French chess player
Wikipedia - Andrew the Scythian
Wikipedia - Androcymbium melanthioides -- Species of plant
Wikipedia - Android Things
Wikipedia - Andromeda (mythology) -- Ethiopian princess in Greek mythology
Wikipedia - And the Devil is Their Third Accomplice -- 1978 film
Wikipedia - And This Is My Beloved -- Song from the 1953 musical Kismet
Wikipedia - And to Think That I Saw It on Mulberry Street -- 1937 children's book by Dr. Seuss
Wikipedia - Andy Manson (luthier) -- Portugal-based luthier
Wikipedia - Aneuxanthis locupletana -- Species of moth
Wikipedia - An Exceptionally Simple Theory of Everything -- physics preprint
Wikipedia - Angaaray (1986 film) -- 1986 film directed by Rajesh Sethi
Wikipedia - Angela Thirkell -- British and Australian novelist (1890-1961)
Wikipedia - Angeline Gunathilake -- Sri Lankan songstress and playback singer
Wikipedia - Anglicisation -- Process by which something or someone (usually a word) is made more English-like
Wikipedia - Anglo-Saxon dress -- Clothing of Anglo-Saxon England
Wikipedia - Angot -- Ethiopian province of medieval times
Wikipedia - Ang Pambansang Third Wheel -- Filipino romance film
Wikipedia - AngrboM-CM-0a -- Norse mythical character
Wikipedia - Anguthimri language -- Extinct Australian Aboriginal language
Wikipedia - Anicius Manlius Severinus Boethius
Wikipedia - A Night Like This (film) -- 1932 film
Wikipedia - Anil Kumari Malhotra -- Indian homoeopathic physician
Wikipedia - Animal Ethics (organization)
Wikipedia - Animal ethics
Wikipedia - Animalia Paradoxa -- Mythical, magical or otherwise suspect animals mentioned in Systema Naturae
Wikipedia - Animal magnetism -- Purported force in living things
Wikipedia - Animal welfare and rights in Ethiopia -- The treatment of and laws concerning non-human animals in Ethiopia
Wikipedia - Anima mundi -- According to several systems of thought, an intrinsic connection between all living things on the planet
Wikipedia - Anjaam Pathiraa -- 2020 film directed by Midhun Manuel Thomas
Wikipedia - Ankober -- Place in Amhara Region, Ethiopia
Wikipedia - Annabella Campbell, Countess of Lothian -- Scottish aristocrat
Wikipedia - Anna Mokgethi -- Motswana politician
Wikipedia - Ann and H.J. Smead Department of Aerospace Engineering Sciences -- Department within the College of Engineering & Applied Science at the University of Colorado Boulder
Wikipedia - Anne Burke (writer) -- Irish novelist in the Gothic genre
Wikipedia - Anne Feldhaus -- American academic researching Marathi Philology and Ethanography
Wikipedia - Anne Hamilton, Duchess of Hamilton -- Third wife of James Hamilton, 5th Duke of Hamilton
Wikipedia - Annelies Thies -- Dutch sailor
Wikipedia - Anne Marie Thistler -- Swedish model
Wikipedia - Anne-Sophie Thilo -- Swiss sailor
Wikipedia - Annick Ponthier -- Flemish politician
Wikipedia - Annie Abernethie Pirie Quibell -- Scottish artist and archaeologist
Wikipedia - Ann Inc. -- American clothing company
Wikipedia - Ann Radcliffe -- English author and a pioneer of the Gothic novel (1764-1823)
Wikipedia - Annual plant -- Plant that completes its life cycle within one growing season and then dies
Wikipedia - Anodizing -- Electrolytic passivation process used to increase the thickness of the natural oxide layer on the surface of metal parts
Wikipedia - Anoplognathini -- Tribe of beetles
Wikipedia - Another Thin Man -- 1939 film by W. S. Van Dyke
Wikipedia - Anoulack Chanthivong -- Australian politician
Wikipedia - Answer to the Ultimate Question of Life, the Universe, and Everything
Wikipedia - Anta da Estria -- megalithic site near Queluz, Portugal
Wikipedia - Anta da Pedra dos Mouros -- megalithic site near Belas, Portugal
Wikipedia - Anta das Pedras Grandes -- megalithic site near Odivelas, Portugal
Wikipedia - Anta da Vidigueira -- Megalithic burial tomb in Evora district, Portugal
Wikipedia - Anta de Adrenunes -- Megalithic site near Sintra, Portugal
Wikipedia - Anta de Agualva -- megalithic site near Agualva, Portugal
Wikipedia - Anta de Carcavelos -- megalithic site near Loures, Portugal
Wikipedia - Anta do Alto da Toupeira -- megalithic site near Loures, Portugal
Wikipedia - Anta do Monte Abraao -- megalithic site near Odivelas, Portugal
Wikipedia - Antarctic Benthic Deep-Sea Biodiversity Project -- An international project to investigate deep-water biology of the Scotia and Weddell seas
Wikipedia - Antarctophthirus microchir -- A parasite
Wikipedia - Antas da Valeira -- megalithic site near Evora, Portugal
Wikipedia - Antas do Barrocal -- Megalithic burial tombs in Evora district, Portugal
Wikipedia - Antas do Olival da PM-CM-*ga -- Neolithic tombs in Evora district, Portugal
Wikipedia - Antepione thisoaria -- Species of moth
Wikipedia - Anterior compartment of thigh -- Muscles which extend the knee and flex the hip
Wikipedia - Anterior segment of eyeball -- Front third of the eye
Wikipedia - Anthia -- Genus of beetles
Wikipedia - Anthicidae -- Family of beetles
Wikipedia - Anthidium andinum -- Species of insect
Wikipedia - Anthidium funereum -- Species of bee
Wikipedia - Anthidium rodriguezi -- Species of insect
Wikipedia - Anthiinae (beetle) -- Subfamily of beetles
Wikipedia - Anthi Karagianni -- Greek paralympic athlete
Wikipedia - Anthill
Wikipedia - Anthimos Gazis -- Greek philosopher
Wikipedia - Anthimus III of Constantinople
Wikipedia - Anthimus II of Constantinople
Wikipedia - Anthimus I of Constantinople
Wikipedia - Anthimus IV of Constantinople
Wikipedia - Anthimus of Nicomedia
Wikipedia - Anthimus of Rome
Wikipedia - Anthimus VII of Constantinople
Wikipedia - Anthimus VI of Constantinople
Wikipedia - Anthimus V of Constantinople
Wikipedia - Anthony Bouthier -- French rugby union full-back and he
Wikipedia - Anthony, John, and Eustathios
Wikipedia - Anthony, John, and Eustathius
Wikipedia - Anthony Thiselton
Wikipedia - Anthropomorphism -- Attribution of human form given from other characteristics to anything other than a human being
Wikipedia - Anthu Inthu Preethi Banthu -- 2008 film directed by Veera Shankar Bairisetty
Wikipedia - Antibubble -- Droplet of liquid surrounded by a thin film of gas
Wikipedia - Anti-cosmopolitan campaign -- Thinly disguised antisemitic campaign in the Soviet Union and Eastern Bloc, 1948-1953
Wikipedia - Antigonus II Mattathias -- King of Judea
Wikipedia - Antigonus of Sokho -- Third century BCE Jewish scholar
Wikipedia - Anti Horse Thief Association -- Vigilance committee formed to provide protection against marauders
Wikipedia - Anti-Japanese sentiment -- hatred or fear of anything Japanese
Wikipedia - Antinous of Ithaca -- Greek mythical character
Wikipedia - Antiquarian -- Specialist or aficionado of antiquities or things of the past
Wikipedia - Antisemitism in the United States -- Hatred towards the Jewish people within the US
Wikipedia - Anton Matthias Sprickmann -- German writer and lawyer
Wikipedia - Anton Mussert -- Dutch Nazi sympathizer
Wikipedia - Anubhoothikalude Nimisham -- 1978 film
Wikipedia - Anula Karunathilaka -- Sri Lankan actress
Wikipedia - Anusha Damayanthi -- Sri Lankan actress and dancer
Wikipedia - Anything (3T song)
Wikipedia - Anything but Down -- 1999 single by Sheryl Crow
Wikipedia - Anything (Culture Beat song) -- 1993 single by Culture Beat
Wikipedia - Anything for a Song -- 1943 film
Wikipedia - Anything for a Thrill -- 1937 film directed by Leslie Goodwins
Wikipedia - Anything for Love -- 1993 film by Michael Keusch
Wikipedia - Anything for You (Gloria Estefan and Miami Sound Machine song) -- 1988 single by Gloria Estefan
Wikipedia - Anything Goes (1936 film) -- 1936 American musical film
Wikipedia - Anything Goes (AC/DC song) -- Song by AC/DC
Wikipedia - Anything Goes (Irish TV series) -- Irish TV series
Wikipedia - Anything Is Possible (book) -- Novel by Elizabeth Strout
Wikipedia - Anything (Jay-Z song) -- Song by Jay-Z
Wikipedia - Anything Once (1925 film) -- silent comedy film
Wikipedia - Anything Once -- 1917 film
Wikipedia - Anything (SWV song) -- 1994 single by SWV
Wikipedia - Anything (The Cranberry Saw Us demo) -- Extended play by The Cranberries
Wikipedia - APA Ethics Code
Wikipedia - Aparanmaar Nagarathil -- 2001 film by Nissar
Wikipedia - Apathsahayar Temple, Thirupazhanam -- Hindu temple dedicated to Shiva in Tamil Nadu, India
Wikipedia - Aperture (botany) -- Areas on the walls of a pollen grain, where the wall is thinner and/or softer
Wikipedia - APG IV system -- The third revision (2016) of a classification of flowering plants by the Angiosperm Phylogeny Group
Wikipedia - APJ Abdul Kalam Technological University -- University in Thiruvananthapuram, India
Wikipedia - Apnea -- Suspension of breathing
Wikipedia - Apocalyptica (video game) -- Third-person shooter computer game
Wikipedia - Apophenia -- Tendency to perceive connections between unrelated things
Wikipedia - Aposthia -- Congenital condition in humans where the foreskin is missing
Wikipedia - Apoxyptilus anthites -- Species of plume moth
Wikipedia - Apple IIe -- Third model in the Apple II series of personal computers
Wikipedia - Applied ethics -- Practical application of moral considerations
Wikipedia - Approximation -- Something roughly the same as something else
Wikipedia - Apracharajas -- Indo-Scythian dynasty ruling dynasty of Western Pakistan
Wikipedia - April Maadhathil -- 2002 film by S. S. Stanley
Wikipedia - Aqua Lung/La Spirotechnique -- French company manufacturing breathing apparatus and diving equipment
Wikipedia - A Quinzaine for this Yule -- Collection of poetry by Ezra Pound
Wikipedia - Arab Center for Research and Policy Studies -- Qatari think tank
Wikipedia - Arab Socialist Ba'ath Party - Iraq Region -- Ba'athist regional organisation (Iraq)
Wikipedia - Aracynthias -- | toponymic epithet
Wikipedia - Arai-juku -- Thirty-first of the 53 stations of the TM-EM-^MkaidM-EM-^M in Japan
Wikipedia - AraM-aM-9M-^Gya-KaM-aM-9M-^GM-aM-8M-^Ma -- Third book of the Ramayana
Wikipedia - Aranyakanda -- 1987 Telugu film directed by Kranthi Kumar
Wikipedia - Arappatta Kettiya Gramathil -- 1986 film by P. Padmarajan
Wikipedia - Araya Site -- Japanese Paleolithic settlement
Wikipedia - Arbor Low -- Neolithic henge monument in Derbyshire, England
Wikipedia - Arcade cabinet -- Housing within which an arcade game's electronic hardware resides
Wikipedia - Arceus -- Mythical Pokemon species
Wikipedia - Archaeological ethics -- Branch of archaeological philosophy
Wikipedia - Archdeacon of Cork, Cloyne and Ross -- Ecclesiastical officer within the Anglican Diocese of Cork, Cloyne and Ross
Wikipedia - Archdiocese of Russian Orthodox churches in Western Europe -- Diocese with a special status within the Russian Orthodox Church
Wikipedia - Archduchess Mathilda of Austria -- Austrian archduchess
Wikipedia - Archelochus -- Greek mythical character
Wikipedia - Archibald's Next Big Thing -- American animated television series
Wikipedia - Archipelago Sea -- A part of the Baltic Sea between the Gulf of Bothnia, the Gulf of Finland and the Sea of M-CM-^Eland, within Finnish territorial waters
Wikipedia - Architectural lighting design -- Field within architecture, interior design and electrical engineering
Wikipedia - Architecture of Ethiopia -- Architecture originating in and around the region of Ethiopia, incorporating various styles and techniques
Wikipedia - Arctornithini -- Tribe of moths
Wikipedia - Ardharathiri -- 1969 film by P. Sambasiva Rao
Wikipedia - Ardipithecus ramidus -- Extinct hominin from Early Pliocene Ethiopia
Wikipedia - Area code 505 -- Telephone area code within northwestern New Mexico
Wikipedia - Area code 509 -- Telephone area code for the eastern two-thirds of Washington
Wikipedia - Area codes 812 and 930 -- Area codes that serve the southern third of the state of Indiana
Wikipedia - Arenaria aculeata -- Species of flowering plants within the family Caryophyllaceae
Wikipedia - Arenaria bryophylla -- Species of flowering plants within the family Caryophyllaceae
Wikipedia - Arenaria ciliata -- Species of flowering plants within the family Caryophyllaceae
Wikipedia - Arenaria congesta -- Species of flowering plants within the family Caryophyllaceae
Wikipedia - Arenaria fendleri -- Species of flowering plants within the family Caryophyllaceae
Wikipedia - Arenaria leptoclados -- Species of flowering plants within the family Caryophyllaceae
Wikipedia - Arete (mythology) -- Greek mythical character
Wikipedia - Argentine Sea -- The sea within the continental shelf off the Argentine mainland
Wikipedia - Argumentation ethics -- Argument deriving the private property ethics from the fact of rational discourse
Wikipedia - Argument (linguistics) -- Expression that helps complete the meaning of a predicate, the latter referring in this context to a main verb and its auxiliaries. In this regard, the complement is a closely related concept
Wikipedia - Argyresthia abdominalis -- Species of moth
Wikipedia - Argyresthia albistria -- Species of moth
Wikipedia - Argyresthia amiantella -- Species of moth
Wikipedia - Argyresthia arceuthina -- Species of moth
Wikipedia - Argyresthia atlanticella -- Species of moth
Wikipedia - Argyresthia aurulentella -- Species of moth
Wikipedia - Argyresthia bergiella -- Species of moth
Wikipedia - Argyresthia bonnetella -- Species of moth
Wikipedia - Argyresthia brockeella -- Species of moth
Wikipedia - Argyresthia buvati -- Species of moth
Wikipedia - Argyresthia chrysidella -- Species of moth
Wikipedia - Argyresthia conjugella -- Species of moth
Wikipedia - Argyresthia curvella -- Species of moth
Wikipedia - Argyresthia dilectella -- Species of moth
Wikipedia - Argyresthia fundella -- Species of moth
Wikipedia - Argyresthia glabratella -- Species of moth
Wikipedia - Argyresthia glaucinella -- Species of moth
Wikipedia - Argyresthia goedartella -- Species of moth
Wikipedia - Argyresthia hilfiella -- Species of moth
Wikipedia - Argyresthia huguenini -- Species of moth
Wikipedia - Argyresthia illuminatella -- Species of moth
Wikipedia - Argyresthia impura -- Species of moth
Wikipedia - Argyresthia ivella -- Species of moth
Wikipedia - Argyresthia kasyi -- Species of moth
Wikipedia - Argyresthia laevigatella -- Species of moth
Wikipedia - Argyresthia minusculella -- Species of moth
Wikipedia - Argyresthia perezi -- Species of moth
Wikipedia - Argyresthia praecocella -- Species of moth
Wikipedia - Argyresthia prenjella -- Species of moth
Wikipedia - Argyresthia pruniella -- Species of moth
Wikipedia - Argyresthia pulchella -- Species of moth
Wikipedia - Argyresthia pygmaeella -- Species of moth
Wikipedia - Argyresthia reticulata -- Species of moth
Wikipedia - Argyresthia retinella -- Species of moth
Wikipedia - Argyresthia semifusca -- Species of moth
Wikipedia - Argyresthia semitestacella -- Species of moth
Wikipedia - Argyresthia sorbiella -- Species of moth
Wikipedia - Argyresthia spinosella -- Species of moth
Wikipedia - Argyresthia submontana -- Species of moth
Wikipedia - Argyresthia tarmanni -- Species of moth
Wikipedia - Argyresthia tatrica -- Species of moth
Wikipedia - Argyresthia thuiella -- Species of moth
Wikipedia - Argyresthia thuriferana -- Species of moth
Wikipedia - Argyresthia trifasciata -- Species of moth
Wikipedia - Ariana Austin Makonnen -- American philanthropist and member of the Ethiopian Imperial Family
Wikipedia - Ariaric -- 4th century Gothic ruler
Wikipedia - Arik Air -- Nigerian airline operating within Africa
Wikipedia - Arion (mythology) -- Mythical horse
Wikipedia - Aristeus -- 5th century BCE Corinthian general
Wikipedia - Aristophanes of Byzantium -- Third-century BC Greek literary scholar and grammarian in Alexandria
Wikipedia - Aristotelian ethics -- Attempt to offer a rational response to the question of how humans should best live
Wikipedia - Aristotle: Eudemian Ethics -- 2013 book edited by Brad Inwood and Raphael Woolf
Wikipedia - Arivumathi -- Indian writer
Wikipedia - Arjun Charan Sethi -- Indian politician
Wikipedia - Arjun Sethi (entrepreneur) -- American entrepreneur, investor and executive
Wikipedia - Arkhi -- Ethiopian or Eritrean honey wine
Wikipedia - Armand Gauthier -- French politician
Wikipedia - Army of Two -- Third-person shooter video game series
Wikipedia - Arne Zetterstrom -- Diver involved in experimental work with Hydrox breathing gas
Wikipedia - Arnold Ludwig Gotthilf Heller
Wikipedia - Arnulf of Carinthia -- 9th century disputed Holy Roman Emperor
Wikipedia - Around the Clock (song) -- Nothing's Carved in Stone song
Wikipedia - Arpeja -- 20th century women's clothing company
Wikipedia - Arriach -- Place in Carinthia, Austria
Wikipedia - Arritinngithigh language -- Extinct Australian Aboriginal language
Wikipedia - Arsaces I of Armenia -- Parthian Prince who was King of Armenia in 35 AD
Wikipedia - Arsaces I of Parthia -- First king of Parthia
Wikipedia - Arsacid Dynasty of Parthia
Wikipedia - Arsalan Fathipour -- Iranian politician
Wikipedia - Arsenicum album -- Homeopathic preparation based on arsenic
Wikipedia - Arsenuranospathite -- Rare mineral
Wikipedia - Artabanus III of Parthia -- 1st century Parthian prince and claimant to the Parthian throne
Wikipedia - Artabanus II of Parthia -- King of Kings of the Parthian Empire (r. 12 AD - 38/41 AD)
Wikipedia - Artabanus I of Parthia
Wikipedia - Artabanus IV of Parthia -- Last ruler of the Parthian Empire
Wikipedia - Artemis 3 -- Third orbital flight of the Artemis program
Wikipedia - Artemisia absinthium -- Species of plant
Wikipedia - Arthi Jayaraman -- Indian-American scientist
Wikipedia - Arthington railway station -- Disused railway station in West Yorkshire, England
Wikipedia - Arthington -- Village and civil parish in Leeds, West Yorkshire, England
Wikipedia - Arthi Venkatesh -- Indian model and actress
Wikipedia - Arthur Alston -- Anglican bishop, the third Bishop of Middleton
Wikipedia - Arthure Agathine -- Seychellois athlete
Wikipedia - Arthur Worthington -- American fraudster
Wikipedia - Artichoke -- Type of vegetable that is a species of thistle cultivated as a food
Wikipedia - Artifact (archaeology) -- Something made by humans and of archaeological interest
Wikipedia - Artificial Intelligence: A Guide for Thinking Humans -- 2019 book by Melanie Mitchell
Wikipedia - Artificial ventilation -- Assisted breathing to support life
Wikipedia - Artinskian -- Third stage of the Permian
Wikipedia - Artisan -- Skilled craft worker who makes or creates things by hand
Wikipedia - Art of the Middle Paleolithic
Wikipedia - Art of the Upper Paleolithic -- Oldest form of prehistoric art
Wikipedia - Arulnithi -- Indian actor
Wikipedia - Arumugam Manthiram -- American material scientist, solid-state chemist, and professor
Wikipedia - Arundathi Nag -- Indian actress, theatre personality
Wikipedia - Arundhathi Subramaniam -- English language Indian poet
Wikipedia - Arun Karthick -- Indian film director
Wikipedia - Arun Sarnaik -- Marathi Film Actor/Singer
Wikipedia - Aruva Velu -- 1996 film by Bharathi Kannan
Wikipedia - Arwadito -- River in the Tembien highlands of Ethiopia
Wikipedia - As a Man Thinketh -- Book by James Allen
Wikipedia - Asambhav (TV series) -- Marathi TV Series
Wikipedia - Asaminew Tsige -- Ethiopian politician
Wikipedia - Asaram Lomate -- Indian Marathi-language writer
Wikipedia - Asarta aethiopella -- Species of moth
Wikipedia - Asenathi Jim -- South African sailor
Wikipedia - Ashok Banthia -- Indian actor and director
Wikipedia - A Short History of Nearly Everything
Wikipedia - Asia Pacific Foundation of Canada -- Canadian think tank
Wikipedia - Askale Tiksa -- Ethiopian athlete
Wikipedia - A Soldier's Plaything -- 1930 film
Wikipedia - Asparagus Island -- A small tidal island on the eastern side of Mount's Bay, within the parish of Mullion, Cornwall
Wikipedia - Aspavarma -- Indo-Scythian ruler (ruled c. 15 CE - c. 45 CE)
Wikipedia - A Spell of Winter -- 1995 gothic novel by Helen Dunmore
Wikipedia - Asphondylia ceanothi -- Species of fly
Wikipedia - Asphondylia helianthiglobulus -- Species of fly
Wikipedia - Asphyxia -- Condition of severely deficient supply of oxygen to the body caused by abnormal breathing
Wikipedia - Asplenium schweinfurthii -- Species of fern in the family Aspleniaceae
Wikipedia - Assault of Thieves -- C. 1794 painting by Francisco de Goya
Wikipedia - Assisted ascent -- An emergency ascent during which the diver is provided with breathing gas by another diver
Wikipedia - Association for the Study of Free Institutions -- Conservative think tank on American higher education
Wikipedia - Astathini -- Tribe of beetles
Wikipedia - Aster Aweke -- Ethiopian singer
Wikipedia - Asura -- Mythical beings, demi-gods, in Indian religions
Wikipedia - Aswang -- Philippine mythical creature
Wikipedia - As We May Think
Wikipedia - Ataye River -- River in Ethiopia
Wikipedia - Ateas -- Scythian king
Wikipedia - Atham Chithira Chothy -- 1986 film directed by A. T. Abu
Wikipedia - A Theory of Everything
Wikipedia - Athidhi (1975 film) -- 1975 film
Wikipedia - Athidhi (2007 film) -- 2007 film by Surender Reddy
Wikipedia - A Thief in Paradise -- 1925 film
Wikipedia - A Thief in the Dark -- 1928 film
Wikipedia - A Thief in the Night (film) -- 1972 film
Wikipedia - Athina Douka -- Greek female sport shooter
Wikipedia - Athina Frai -- Greek windsurfer
Wikipedia - Athina Onassis -- French-Greek heiress
Wikipedia - Athina Papayianni -- Greek race walker
Wikipedia - Athina-Theodora Alexopoulou -- Greek canoeist
Wikipedia - A Thing of Magic -- 2019 Marathi feature-film
Wikipedia - A Thin Line Between Love and Hate -- 1996 film by Martin Lawrence
Wikipedia - Athinumappuram -- 1987 film
Wikipedia - Athi-Patra Ruga -- South African artist
Wikipedia - Athirah -- 2016 film directed by Riri Riza
Wikipedia - Athir al-Din al-Abhari
Wikipedia - Athirappilly Falls -- Waterfall in Athirappilly, India
Wikipedia - Athiratha Maharatha -- 1987 film
Wikipedia - Athirne -- Legendary Irish poet
Wikipedia - Athiroopa Amaravathi -- 1935 film by C. V. Raman
Wikipedia - Athisaya Penn -- 1959 film
Wikipedia - Athisaya Piravi -- 1990 film by S. P. Muthuraman
Wikipedia - Athisaya Thirudan -- 1958 film
Wikipedia - Athis-Mons -- Commune in M-CM-^Nle-de-France, France
Wikipedia - Athiya Shetty -- Indian actress
Wikipedia - Athleisure -- Fashion trend featuring clothing designed for athletic activities
Wikipedia - Atithi Tum Kab Jaoge? -- 2010 film directed by Ashwni Dhir
Wikipedia - Atlantic Council -- American Atlanticist think tank founded in 1961
Wikipedia - Atomic layer deposition -- Thin-film deposition technique that deposits one 1-atom thick layer at a time
Wikipedia - Atomic layer etching -- Method that removes material, one 1-atom thick layer at a time
Wikipedia - Atthaya Thitikul -- Thai golfer
Wikipedia - At the Edge of Thim -- Stageplay by Ebrahim Hussein
Wikipedia - Atticus Clothing -- U,S. clothing brand
Wikipedia - Attractiveness -- Quality that causes an interest or desire in something or someone
Wikipedia - AU Conference Center and Office Complex -- Building in Addis Ababa, Ethiopia
Wikipedia - Audianism -- Sect of Christians in the fourth century in Syria and Scythia
Wikipedia - Audio multicore cable -- thick cable for carrying many audio signals
Wikipedia - Augeas -- Greek mythical character
Wikipedia - August and Everything After: Live at Town Hall -- Live album by Counting Crows
Wikipedia - Augustine Kandathil
Wikipedia - Augustin Thiam -- Ivorian politician
Wikipedia - Augustin Thierry
Wikipedia - August Thienemann -- German limnologist, zoologist and ecologis
Wikipedia - Auni Fathiah Kamis -- Malaysian lawn bowler
Wikipedia - A Universe from Nothing: Why There is Something Rather than Nothing
Wikipedia - A Universe from Nothing -- Book by Lawrence Krauss
Wikipedia - AurboM-CM-0a -- Norse mythical character
Wikipedia - Aurelie Thiele -- French professor of engineering
Wikipedia - Aurothioglucose -- Gold containing medicine
Wikipedia - Aurvandill -- Norse mythical character
Wikipedia - Australian Defence College -- Division within the Australian Department of Defence
Wikipedia - Australian English -- Dialect within the English language
Wikipedia - Australia's big things -- Novelty structures in Australia
Wikipedia - Australopithecus deyiremeda -- Proposed extinct species of hominin of Ethiopia from 3.5 to 3.3 mya
Wikipedia - Australopithecus garhi -- Extinct hominid from the Afar Region of Ethiopia 2.6-2.5 million years ago
Wikipedia - Autocorrelation (words) -- In combinatorics, the autocorrelation of a word is the set of periods of this word
Wikipedia - Automaticity -- The ability to do things without occupying the mind with the low-level details required
Wikipedia - Automotive Energy Supply Corporation -- Manufacturer of lithium based batteries for electric vehicles
Wikipedia - Automotive hacking -- The exploitation of vulnerabilities within the software, hardware, and communication systems of automobiles
Wikipedia - Autonomous Land of Slovakia -- 1938-39 autonomous republic within the Second Czechoslovak Republic
Wikipedia - Autonomous Things
Wikipedia - Aval Kaathirunnu Avanum -- 1986 film by P. G. Viswambharan
Wikipedia - Avan Oru Sarithiram -- 1977 film by Kovelamudi Surya Prakash Rao
Wikipedia - Avatar: The Last Airbender (season 3) -- Third season of Avatar: The Last Airbender episode list
Wikipedia - Avebury -- Neolithic henge monument in Wiltshire, England
Wikipedia - Avinash Chandra Vidyarthi -- Bhojpuri Author
Wikipedia - A. Vinod Bharathi -- Indian cinematographer (born 1983)
Wikipedia - Avrodh: The Siege Within -- Indian military drama web-television series
Wikipedia - Award -- Something given to a person or a group of people to recognize their merit or excellence
Wikipedia - Awasa -- City in Sidama, Ethiopia
Wikipedia - Awash River -- Major river in Ethiopia
Wikipedia - Away colours -- Choice of coloured clothing used in team sports
Wikipedia - Awngthim language -- Australian Aboriginal language
Wikipedia - Awol Erizku -- Ethiopian-American contemporary artist
Wikipedia - A Woman Bathing in a Stream -- Oil painting by Rembrandt
Wikipedia - Axanthism -- Mutation that interferes with yellow pigment
Wikipedia - Axehandle hound -- Mythical creature from American folklore
Wikipedia - Axial stone circle -- Type of megalithic monument in counties Cork and Kerry, Ireland
Wikipedia - Axiological ethics
Wikipedia - Axoplasm -- Cytoplasm within the axon of a neuron
Wikipedia - Axum -- Historical town in northern Ethiopia, in the present day of Tigray Region
Wikipedia - Ayalew Birru -- Ethiopian army commander
Wikipedia - Ayin and Yesh -- "Nothingness" in Kabbalah and Hasidic philosophy
Wikipedia - Aynalem Eshetu -- Ethiopian race walker
Wikipedia - Ayyanar Veethi -- 2017 Tamil film
Wikipedia - Azef River -- River in the Tembien highlands of Ethiopia
Wikipedia - Azhage Unnai Aarathikkiren -- 1979 film by C. V. Sridhar
Wikipedia - Azhagiyasingar temple, Thiruvali -- Hindu temple in Thiruvali, Tamil Nadu
Wikipedia - Azhiyatha Kolangal 2 -- 2016 film by M. R. Bharathi
Wikipedia - Ba'athism -- Pan-Arabist and nationalist ideology
Wikipedia - Ba'athist Iraq -- Covers the history of the Republic of Iraq from 1968 to 2003
Wikipedia - Baba Dochia -- Romanian mythical figure
Wikipedia - Babette Pinsky -- American clothing designer
Wikipedia - Babinda Boulders -- | public recreation area within Wooroonooran National Park, Australia
Wikipedia - Babloo Prithiveeraj -- Indian actor
Wikipedia - Baby, Come Over (This Is Our Night) -- 2001 single by Samantha Mumba
Wikipedia - Baby Did a Bad Bad Thing -- Chris Isaak song
Wikipedia - Baby Phat -- American clothing brand
Wikipedia - Baby Thief -- Ghanaian Movie
Wikipedia - Bachelor in Paradise (American season 3) -- Third season of Bachelor in Paradise
Wikipedia - Bach flower remedies -- Solutions of brandy and water used as a homeopathic remedy
Wikipedia - Back-fire -- Explosion that occurs within the exhaust pipes of an internal combustion engine rather than in the combustion chamber
Wikipedia - Bacteriophage -- Virus that infects and replicates within bacteria
Wikipedia - Baden-Wurttemberg -- Third-largest state in Germany
Wikipedia - Bad Little Angel -- 1939 film by Wilhelm Thiele
Wikipedia - Badmaash Company -- 2010 film by Parmeet Sethi
Wikipedia - Badreddin al-Houthi -- Yemeni politician and scholar
Wikipedia - Bagavathi -- 2002 Indian Tamil-language action film
Wikipedia - Bagnolo stele -- Stone boulders found in Italy with Chalcolithic engravings
Wikipedia - Bahamut -- Mythical sea monster
Wikipedia - Bahir Dar Stadium -- Multi-purpose stadium in Bahir Dar, Ethiopia
Wikipedia - Bahir Dar -- Capital of Amhara Region, Ethiopia
Wikipedia - BahnwM-CM-$rter Thiel -- Cultural center and music venue in Munich, Germany
Wikipedia - Bahru Zewde -- Ethiopian historian and author
Wikipedia - Bailout gas -- Emergency breathing gas supply carried by the diver
Wikipedia - Bailout system -- System to provide emergency breathing gas to a diver
Wikipedia - Baju Kurung -- Malay traditional clothing
Wikipedia - Baju Melayu -- Malay traditional clothing
Wikipedia - Bakri Sapalo -- Ethiopian linguist
Wikipedia - Bala Ganapathi William -- Malaysian actor (born 1990)
Wikipedia - Balaji Sakthivel -- Indian film director (born 1964)
Wikipedia - Balamuthia mandrillaris -- Species of Amoebozoa
Wikipedia - Bal-Bal -- Philippine mythical creature
Wikipedia - Balbodh -- Script used for writing the Marathi language
Wikipedia - Balcha Safo -- Ethiopian general
Wikipedia - Baleno (clothing retailer) -- Hong Kong clothing retailer
Wikipedia - Bal Gandharva -- Indian Marathi singer and stage actor
Wikipedia - Ballad of the Masterthief Ole Hoiland -- 1970 film
Wikipedia - Ballistic nylon -- Thick, tough, nylon fabric
Wikipedia - Ball-tailed cat -- Mythical creature from American folklore
Wikipedia - Ballyboughal -- Village and district in Fingal within historic County Dublin, Ireland
Wikipedia - Ballykeel Dolmen -- Neolithic tripod portal tomb
Wikipedia - Balochi clothing -- Clothing of the people of Baluchistan, Pakistan
Wikipedia - Balthild -- Wife of Clovis II, Queen consort of Burgundy and Neustria, Christian saint
Wikipedia - Bamse and the Thief City -- 2014 film
Wikipedia - Band of Thieves -- 1928 film
Wikipedia - Bandra Terminus-Bhagat Ki Kothi Express -- Train in India
Wikipedia - Bang Nok Khwaek -- Subdistrict in Bang Khonthi, Thailand
Wikipedia - Bang's theorem on tetrahedra -- On angles formed when a sphere is inscribed within a tetrahedron
Wikipedia - Bank Gothic -- Typeface
Wikipedia - Banksia shuttleworthiana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - BA postcode area -- Postcode area within the United Kingdom
Wikipedia - Baptismal clothing
Wikipedia - Baptiste Thiery -- French pole vaulter
Wikipedia - Barbara Thiering -- Australian historian, theologian, and Biblical exegete (1930-2015)
Wikipedia - Barbie and the Rockers: Out of This World -- 1987 direct to video film based on the toy line directed by Bernard Deyries
Wikipedia - Barely Breathing -- 1996 single by Duncan Sheik
Wikipedia - Barghest -- Mythical creature in Northern English folklore
Wikipedia - Barhara Kothi railway station -- Railway station in Bihar
Wikipedia - Barnes Akathisia Scale
Wikipedia - Barreira Megalithic Complex -- megalithic site near Sintra, Portugal
Wikipedia - Barringtonia calyptrata -- | species of tree in the family Lecythidaceae
Wikipedia - Barringtonia conoidea -- species of plant in the family Lecythidaceae
Wikipedia - Barringtonia reticulata -- species of plant in the family Lecythidaceae
Wikipedia - Barringtonia sarawakensis -- species of plant in the family Lecythidaceae
Wikipedia - Bartonian -- Third Age of the Eocene Epoch
Wikipedia - Bart the Mother -- Third episode of the tenth season of ''The Simpsons''
Wikipedia - Basement membrane -- A thin fibrous layer between the cells and the adjacent connective tissue in animals
Wikipedia - Basilica of St. Michael, Bordeaux -- Flamboyant Gothic church in Bordeaux, France
Wikipedia - Basketo special woreda -- District in Ethiopia
Wikipedia - Bathia Howie Stuart -- New Zealand actor, singer, journalist, lecturer, film-maker, and tourism promoter
Wikipedia - Bathilde
Wikipedia - Bathild
Wikipedia - Bathinda Cantonment railway station -- Railway station in Bathinda, Punjab
Wikipedia - Bathinda College of Law -- Law college in Punjab, India
Wikipedia - Bathinda-Jammu Tawi Express (via Firozpur) -- Train in India
Wikipedia - Bathinda-Jammu Tawi Express (via Rajpura) -- Train in India
Wikipedia - Bathinda-Rajpura line -- Indian railway line
Wikipedia - Bathing machine -- Device used for sea bathing during the 19th century
Wikipedia - Bathing Water Regulations 2013 -- UK law on bathing places
Wikipedia - Bathing
Wikipedia - Bathiya and Santhush -- Sri Lankan hip hop duo
Wikipedia - Bathonian -- Third age of the Middle Jurassic
Wikipedia - Bathornithidae -- Extinct family of birds
Wikipedia - Bath salts -- Water-soluble, usually inorganic, solid products designed to be added to water during bathing
Wikipedia - Batibat -- Philippine mythical creature
Wikipedia - Batman: The Enemy Within -- 2016 Batman adventure video game
Wikipedia - Batter (cooking) -- Thin starch based mixture used in the preparation of food
Wikipedia - Battle of Adwa -- Battle between the Ethiopian Empire and the Kingdom of Italy near the town of Adwa
Wikipedia - Battle of Amstetten -- Battle during War of the Third Coalition
Wikipedia - Battle of Caldiero (1805) -- Battle during War of the Third Coalition
Wikipedia - Battle of Carrhae -- Parthians annihilate Roman army 53 BC
Wikipedia - Battle of Chemnitz -- Battle during the Thirty Years' War
Wikipedia - Battle of ChM-CM-"teau-Thierry (1918) -- 1918 World War I battle
Wikipedia - Battle of Coatit -- 1895 battle between Italy and Ethiopian proxies
Wikipedia - Battle of Debre Tabor -- Ethiopian battle in 1842
Wikipedia - Battle of Durenstein -- an engagement in the Napoleonic Wars during the War of the Third Coalition
Wikipedia - Battle of Furth -- Battle during the Period of Swedish Intervention in the Thirty Years War
Wikipedia - Battle of Guadalete -- Battle between the Visigothic Kingdom and the Umayyad Caliphate; decisive Umayyad victory leads to the fall of the Visigothic Kingdom and the Umayyad conquest of the peninsula
Wikipedia - Battle of Hochkirch -- Battle during the Third Silesian War
Wikipedia - Battle of Hochst -- Battle of the thirty years war
Wikipedia - Battle of Inverkeithing -- A Battle during the Third English Civil War
Wikipedia - Battle of Los Angeles -- Anti-air shelling during WWII in Los Angeles, CA, against apparently nothing
Wikipedia - Battle of Maymyo -- Final battle of the Third Qing Invasion of Burma
Wikipedia - Battle of Nicopolis ad Istrum -- 250 CE battle of the Roman-Gothic and Roman-Germanic wars
Wikipedia - Battle of Oldendorf -- Battle (1633) during the Thirty Years' War which resulted in a decisive victory for the Swedish army over the Holy Roman Empire army
Wikipedia - Battle of Pydna -- Battle of the Third Macedonian War, where the Romans cripple Macedon
Wikipedia - Battle of Rossbach -- Battle on 5 November 1757 during the Third Silesian War
Wikipedia - Battle of Sanaa (2014) -- Battle between the Houthis and the Hadi-led government
Wikipedia - Battle of Sentinum -- Decisive battle of the Third Samnite War
Wikipedia - Battle of South Street -- 1934 violent confrontation in Worthing, England
Wikipedia - Battle of Tenedos (73 BC) -- Battle between the fleets of Rome and Pontus in the Third Mithridatic War
Wikipedia - Battle of the Alte Veste -- Battle of the thirty years' war, 1632
Wikipedia - Battle of the Cilician Gates -- Roman victory over Parthian army in 39BC
Wikipedia - Battle of the Margus -- Battle during the Crisis of the Third Century
Wikipedia - Battle of the Southern Carpathians -- World War I battle
Wikipedia - Battle of Upton -- A Battle that took place during the Third English Civil War
Wikipedia - Battle of Vistula Lagoon -- Naval battle of the Thirteen Years' War
Wikipedia - Battle of Warrington Bridge (1651) -- A skirmish that took place during the Third English Civil War
Wikipedia - Battle of Wevelinghoven -- Last battle of the Thirty Years' War
Wikipedia - Battle of White Mountain -- Battle that ended the Bohemian phase of the Thirty Years' War
Wikipedia - Battle of Wigan Lane -- Battle during Third English Civil War
Wikipedia - Battle of Wittstock -- Battle (1636) during the Thirty Years' War in which a Swedish-allied army decisively defeated a combined Imperial-Saxon army
Wikipedia - Baugi -- Norse mythical character
Wikipedia - BBC Third Programme -- British national radio service
Wikipedia - BB postcode area -- Postcode area within the United Kingdom
Wikipedia - BD postcode area -- Postcode area within the United Kingdom
Wikipedia - Beams -- A Japanese clothing brand
Wikipedia - Beatrice (Much Ado About Nothing)
Wikipedia - Beaufort Group -- The third of the main subdivisions of the Karoo Supergroup in South Africa.
Wikipedia - Beautiful Madonna of Torun -- Gothic statue of Mary with baby Jesus
Wikipedia - Beautiful Thing (film) -- 1996 film by Hettie MacDonald
Wikipedia - Beautifying Sheger -- A public works project in Ethiopia.
Wikipedia - Because This Is My First Life -- 2017 South Korean TV series
Wikipedia - Because This Is My First Twenty -- Korean variety show
Wikipedia - Bee pollen -- Fermented pollen and things
Wikipedia - Beer Chips -- American brand of thick-cut kettle style chips
Wikipedia - Beesetti Venkata Satyavathi -- Indian politician
Wikipedia - Beg, Borrow or Steal -- 1937 film by Wilhelm Thiele
Wikipedia - Begin-Sadat Center for Strategic Studies -- Israeli think tank affiliated with Bar Ilan University
Wikipedia - Behnam Taebi -- Dutch ethicist and academician
Wikipedia - Behold This Woman -- 1924 film directed by J. Stuart Blackton
Wikipedia - Behy court tomb -- Megalithic monument in Ireland
Wikipedia - Being and Nothingness -- 1943 book by Jean-Paul Sartre
Wikipedia - Belfast quarters -- Distinctive cultural zones within the city of Belfast, Northern Ireland
Wikipedia - Belhaven, Scotland -- Village in East Lothian, Scotland
Wikipedia - Beli (jotunn) -- Norse mythical character
Wikipedia - Bella Morte -- American gothic band
Wikipedia - Bella Myat Thiri Lwin -- Burmese actress, model
Wikipedia - Bell-boy jacket -- Article of clothing
Wikipedia - Beneficence (ethics)
Wikipedia - Bengal Homoeopathic Medical College and Hospital -- Medical School and hospital in Asansol, West Bengal
Wikipedia - BENGAL (project) -- A three-year multidisciplinary study of the abyssal benthic boundary layer in the northeast Atlantic
Wikipedia - Benishangul-Gumuz Region -- Region of Ethiopia
Wikipedia - BenoM-CM-.t Gauthier -- Canadian canoeist
Wikipedia - Benthic boundary layer -- The layer of water directly above the sediment at the bottom of a river, lake or sea
Wikipedia - Benthic comb jelly -- A comb jelly found in the Ryukyu Trench near Japan
Wikipedia - Benthic ecology -- The study of the interaction of sea-floor organisms with each other and with the environment
Wikipedia - Benthic lander -- Autonomous observational platforms that sit on the seabed to record physical, chemical or biological activity
Wikipedia - Benthic zone -- the region at the lowest level of a body of water including the sediment surface and some sub-surface layers
Wikipedia - Benzathine benzylpenicillin -- Antibiotic
Wikipedia - Benzo(c)thiophene -- Chemical compound
Wikipedia - Benzothiazole -- Chemical compound
Wikipedia - Benzothiophene -- aromatic organic compound
Wikipedia - Berbalang -- Philippine mythical creature
Wikipedia - Berberoka -- Philippine mythical creature
Wikipedia - Beren and Luthien -- Book by J. R. R. Tolkien
Wikipedia - Bergelmir -- Norse mythical character
Wikipedia - Berhane Asfaw -- Ethiopian paleontologist
Wikipedia - Berhane Deressa -- Ethiopian politician
Wikipedia - Berhane Gebre-Christos -- Ethiopian politician
Wikipedia - Berhaneyesus Demerew Souraphiel -- 20th and 21st-century Ethiopian Catholic archbishop and cardinal
Wikipedia - Berhanu Kebede -- Ethiopian diplomat
Wikipedia - Berlin Gold Hat -- Late Bronze Age headdress artefact made of thin gold leaf
Wikipedia - Bernd T. Matthias
Wikipedia - Bernhard Friedrich Thibaut -- German mathematician
Wikipedia - Berthillon -- French manufacturer and retailer of ice cream
Wikipedia - Berthing
Wikipedia - Bertram E. Smythies
Wikipedia - Berty Gunathilake -- Sri Lankan actor and comedian
Wikipedia - Berwick and East Lothian (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom, 1950-1983
Wikipedia - Bespoke tailoring -- Making men's clothing to an individual buyer's specification by a tailor
Wikipedia - Best & Co. -- 1879-1971 American retail clothing chain
Wikipedia - Bestansur -- Neolithic site in Iraq
Wikipedia - Bestla -- Norse mythical character
Wikipedia - Best Thing I Never Had -- 2011 single by Beyonce
Wikipedia - Beta Israel -- Ethiopian Jews
Wikipedia - Betelhem Dessie -- Ethiopian web and mobile technologies developer
Wikipedia - Bethia Clarke -- British artist
Wikipedia - Better Call Saul (season 3) -- Third season of the AMC crime drama television series
Wikipedia - Better Than This (song) -- 2020 song by Paloma Faith
Wikipedia - Better Things (TV series) -- American comedy-drama television series
Wikipedia - Bettina Thiele -- German archer
Wikipedia - Betty G -- Ethiopian singer-songwriter
Wikipedia - Bewketu Seyoum -- Ethiopian writer and poet
Wikipedia - Beyblade G-Revolution -- Third season of Japanese anime Beyblade
Wikipedia - Beyblade: Metal Fury -- Third season of animated television series
Wikipedia - Beyond Fear: Thinking Sensibly About Security in an Uncertain World
Wikipedia - Beyond Religion: Ethics for a Whole World
Wikipedia - Beyond This Horizon -- Novel by Robert A. Heinlein
Wikipedia - Beyond This Place (1959 film) -- 1959 film by Jack Cardiff
Wikipedia - Bhaagamathie -- 2018 Indian thriller film by G. Ashok
Wikipedia - Bhagat Ki Kothi-Ahmedabad Weekly Express -- Train in India
Wikipedia - Bhagat Ki Kothi-Bandra Terminus Express (via Bhildi) -- Indian express train
Wikipedia - Bhagat Ki Kothi-Bilaspur Express -- Train in India
Wikipedia - Bhagat Ki Kothi-Kamakhya Express -- Train in India
Wikipedia - Bhagat Ki Kothi-Mannargudi Weekly Express -- Train in India
Wikipedia - Bhagat Ki Kothi-Pune Express -- Train in India
Wikipedia - Bhagat Singh Thind -- Indian American writer and civil rights activist
Wikipedia - Bhagirathi Devi -- Indian politician
Wikipedia - Bhagirathi Express -- Train in India
Wikipedia - Bhagirathi Gamang -- Indian politician
Wikipedia - Bhagirathi Majhi -- Indian politician
Wikipedia - Bhagirathi Parbat III -- Mountain in Uttarakhand, India
Wikipedia - Bhagirathi Parbat II -- Second highest peak in Bhagirathi Massif
Wikipedia - Bhagirathi Parbat I -- Mountain in Uttarakhand, India
Wikipedia - Bhagya Jyothi -- 1975 film
Wikipedia - Bhagyashree Thipsay -- Indian chess player
Wikipedia - Bhakthi marga
Wikipedia - Bhakthi TV -- 24-hour satellite Hindu devotional TV channel
Wikipedia - Bhale Bhale Magadivoy -- 2015 film directed by Maruthi Dasari
Wikipedia - Bhanumathi & Ramakrishna -- 2020 romantic drama directed by Srikanth Nagothi
Wikipedia - Bhanumathi Ramakrishna
Wikipedia - Bharani Thirunal Lakshmi Bayi -- Indian princess, Rani of Travancore
Wikipedia - Bharathidasan
Wikipedia - Bharathi Kannamma (2019 TV series) -- Indian television series
Wikipedia - Bharathi Matriculation Higher Secondary School (Kallakurichi) -- Hihg school in Kallakurichi
Wikipedia - Bharathiraja -- Indian film director
Wikipedia - Bharathi (Tamil actress) -- Indian film actress
Wikipedia - Bharathi Tirtha
Wikipedia - Bharathi Vishnuvardhan -- Indian actress (born 1948)
Wikipedia - Bharatiya Digital Party -- Marathi-language YouTube channel
Wikipedia - Bhikari -- 2017 Marathi film directed by Ganesh Acharya
Wikipedia - Bhoopathi Ranga -- 1970 film
Wikipedia - BH postcode area -- Postcode area within the United Kingdom
Wikipedia - Bhumi Tripathi -- Nepali politician
Wikipedia - Bhupesh Baghel -- Third and current Chief Minister of Chhattisgarh state in India
Wikipedia - Bias (son of Amythaon) -- Mythical character
Wikipedia - Bibim-guksu -- Korean cold, spicy dish made with thin wheat flour noodles
Wikipedia - Bible code -- Purported set of secret messages encoded within the Hebrew text of the Torah
Wikipedia - Biblical clothing -- Clothing of the people in Biblical times
Wikipedia - Bibron's thick-toed gecko -- Species of reptile
Wikipedia - Biceps femoris muscle -- Muscle of the thigh located to the posterior, or back
Wikipedia - Bichu Thirumala
Wikipedia - Bicycle Thieves -- 1948 film by Vittorio De Sica
Wikipedia - Big Ben -- Bell within the clock tower at the Palace of Westminster in London, England
Wikipedia - Big Brother (Polish season 3) -- Third season of the Polish reality television series Big Brother
Wikipedia - Big data ethics
Wikipedia - Big Long Slidin' Thing -- 1954 R&B song sung by Dinah Washington
Wikipedia - Big Nothing -- 2006 film by Jean-Baptiste Andrea
Wikipedia - Big Something -- American alternative rock band
Wikipedia - Big Thief -- Indie rock band
Wikipedia - Big Thing (TV series) -- 2010 South Korean television drama series
Wikipedia - Big Think -- Multimedia web portal
Wikipedia - Bijan Abdolkarimi -- Iranian philosopher, thinker, translator and editor
Wikipedia - Bikram Singh Majithia -- Indian politician
Wikipedia - Bili Hendthi -- 1975 film
Wikipedia - Billene Seyoum Woldeyes -- Ethiopian author, poet and a gender equality advocate
Wikipedia - Billionaire Boys Club (clothing retailer) -- American and Japanese clothing retailer established by Pharrell Williams and Nigo
Wikipedia - Bill Thies -- American computer scientist
Wikipedia - Billy the Kid -- American cattle rustler, gambler, horse thief, outlaw, cowboy and ranch hand
Wikipedia - Binah (Kabbalah) -- Third sephira on the kabbalistic Tree of Life
Wikipedia - Binary search algorithm -- Search algorithm finding the position of a target value within a sorted array
Wikipedia - Biobank ethics
Wikipedia - Biocentrism (ethics)
Wikipedia - Biodiversity of Algeria -- The variety of life within Algeria and its exclusive economic zone
Wikipedia - Biodiversity of Angola -- The variety of life within Angola and its exclusive economic zone
Wikipedia - Biodiversity of Botswana -- The variety of life within Botswana
Wikipedia - Biodiversity of Burkina Faso -- The variety of life within Burkina Faso
Wikipedia - Biodiversity of Cameroon -- The variety of life within Cameroon and its exclusive economic zone
Wikipedia - Biodiversity of Djibouti -- The variety of life within Djibouti and its exclusive economic zone
Wikipedia - Biodiversity of Egypt -- The variety of life within Egypt and its exclusive economic zone
Wikipedia - Biodiversity of Eritrea -- The variety of life within Eritrea and its exclusive economic zone
Wikipedia - Biodiversity of Eswatini -- The variety of life within Eswatini
Wikipedia - Biodiversity of Ivory Coast -- The variety of life within Ivory Coast and its exclusive economic zone
Wikipedia - Biodiversity of Lesotho -- Variety of life within Lesotho
Wikipedia - Biodiversity of Libya -- The variety of life within Libya and its exclusive economic zone
Wikipedia - Biodiversity of Mali -- The variety of life within Mali
Wikipedia - Biodiversity of Mozambique -- The variety of life within Mozambique and its exclusive economic zone
Wikipedia - Biodiversity of Myanmar -- The variety of life within Myanmar and its exclusive economic zone
Wikipedia - Biodiversity of Namibia -- The variety of life within Namibia and its exclusive economic zone
Wikipedia - Biodiversity of Somalia -- The variety of life within Somalia and its exclusive economic zone
Wikipedia - Biodiversity of South Africa -- The variety of life within South Africa and its exclusive economic zone
Wikipedia - Biodiversity of Sudan -- The variety of life within Sudan and its exclusive economic zone
Wikipedia - Biodiversity of Tunisia -- The variety of life within Tunisia and its exclusive economic zone
Wikipedia - Biodiversity of Zimbabwe -- The variety of life within Zimbabwe and its exclusive economic zone
Wikipedia - Bioethicist
Wikipedia - Bioethics (journal)
Wikipedia - Bioethics -- Study of ethics brought about by advances in biology and medicine
Wikipedia - Biological organisation -- Hierarchy of complex structures and systems within biological sciences
Wikipedia - BioShock Infinite -- First-person shooter video game and the third installment in the ''BioShock'' series
Wikipedia - Biotic ethics
Wikipedia - Bipin Chandra Tripathi -- Indian Politician
Wikipedia - Bir Bikrom -- Third highest gallantry award in Bangladesh
Wikipedia - Birdwell (clothing) -- American surf clothing company
Wikipedia - Birhanu Zerihun -- Ethiopian writer
Wikipedia - Birthing center -- Healthcare facility where pregnant mothers can give birth
Wikipedia - Birtukan Fente -- Ethiopian athlete
Wikipedia - Bisht (clothing) -- Outer cloak
Wikipedia - Bismuthine -- Chemical compound of bismuth and hydrogen
Wikipedia - Bispanthi
Wikipedia - Bitena -- town in Wolaita, Ethiopia
Wikipedia - Bithionol
Wikipedia - Black and white thinking
Wikipedia - Black conservatism in the United States -- Movement within conservatism
Wikipedia - Black dog (ghost) -- Mythical creature of British folklore
Wikipedia - Blackhammer Chambered Cairn -- Neolithic cairn on Rousay, in Orkney, Scotland
Wikipedia - Black hole -- Compact astrophysical object with gravity so strong nothing can escape
Wikipedia - Black ice -- Thin coating of glazed ice on a surface
Wikipedia - Black Lions -- Ethiopian anti-fascist resistance movement
Wikipedia - Black Mirror (2017 video game) -- 2017 gothic adventure horror game
Wikipedia - Blackspotted snake eel -- species of eel in the family Ophichthidae
Wikipedia - Black Symphony -- 2008 live album by Within Temptation
Wikipedia - Black-thighed puffleg -- Species of bird
Wikipedia - Blancmange -- Dessert of milk or cream and sugar, thickened and flavoured
Wikipedia - Blasphemy -- Insulting or showing contempt or lack of reverence for a religious deity or sacred person or thing
Wikipedia - Blastocrithidia -- Genus of parasitic flagellate protist in the Kinetoplastea class
Wikipedia - Bleed from Within -- Scottish heavy metal band
Wikipedia - Blen Mesfin -- Ethiopian political prisoner
Wikipedia - Bless This Acid House -- 2017 single by Kasabian
Wikipedia - Bless This Mess (TV series) -- American sitcom television series
Wikipedia - Blethisa catenaria -- Species of ground beetle
Wikipedia - Blethisa hudsonica -- Species of ground beetle
Wikipedia - Blethisa julii -- Species of ground beetle
Wikipedia - Blethisa multipunctata -- Species of ground beetle
Wikipedia - Blethisa oregonensis -- Species of ground beetle
Wikipedia - Blethisa quadricollis -- Species of ground beetle
Wikipedia - Blethisa -- Genus of ground beetle
Wikipedia - Blister -- Small pocket of fluid within the upper layers of the skin
Wikipedia - BloodRayne: The Third Reich -- 2011 film
Wikipedia - Bloodthirst (novel) -- Book by Jeanne Kalogridis
Wikipedia - Bloodthirsty Butchers (film) -- 1970 film by Andy Milligan
Wikipedia - BL postcode area -- Postcode area within the United Kingdom
Wikipedia - Blubber -- Thick layer of vascularized adipose tissue found under the skin of all cetaceans, pinnipeds and sirenians
Wikipedia - Bluing (fabric) -- Product used to improve optical whiteness of clothing or textiles
Wikipedia - Blurred Lines -- 2013 single by Robin Thicke
Wikipedia - Blythipicus -- Genus of birds
Wikipedia - BM-CM-=leistr -- Norse mythical character
Wikipedia - BM-CM-,nh TrM-aM-;M-^K ThiM-CM-*n -- Historic province of Vietnam
Wikipedia - BMW 1 Series (F40) -- Third generation of BMW 1 Series
Wikipedia - BN postcode area -- Postcode area within the United Kingdom
Wikipedia - Bob Mathias -- American decathlete
Wikipedia - Bodice -- Article of clothing or portion thereof for women and girls
Wikipedia - Bodowyr -- Neolithic burial chamber
Wikipedia - Boethius of Dacia
Wikipedia - Boethius -- Roman senator, magister officiorum and philosopher of the early 6th century
Wikipedia - Bogaletch Gebre -- Ethiopian activist
Wikipedia - BolM-CM->orn -- Norse mythical character
Wikipedia - Bommalattam (2008 film) -- 2008 film by P. Bharathiraja
Wikipedia - Boncuklu Tarla -- Neolithic archaeological site in Turkey
Wikipedia - Bondage harness -- BDSM restraint sometime worn as fetish clothing
Wikipedia - Bonds of Honor -- 1919 American silent film directed by William Worthington
Wikipedia - Bone china -- Porcelain composed of bone ash, feldspathic material, and kaolin
Wikipedia - Bonmarche -- Clothing retailer based in Wakefield, West Yorkshire
Wikipedia - Bonnie Mathieson -- American scientist
Wikipedia - Bonnyrigg -- Town in Midlothian, Scotland
Wikipedia - Bontnewydd Palaeolithic site -- Cave and archaeological site in the United Kingdom
Wikipedia - Book of Gods and Strange Things -- Ancient Chinese geography book
Wikipedia - Book of Leviticus -- Third book of the Bible
Wikipedia - Books of Breathing
Wikipedia - Boothill Brigade -- 1937 film by Sam Newfield
Wikipedia - Boraginales -- Order of flowering plants within the lammiid clade of eudicots
Wikipedia - Boraginoideae -- Subfamily of plants within the borage family (Boraginaceae)
Wikipedia - Borana calendar -- Calendar supposed to be used by Borena people who live in southern Ethiopia and northern Kenya
Wikipedia - Borana Oromo people -- subbranch of Oromo ethnic group in Ethiopia and Kenya
Wikipedia - Borchotto -- Ethiopian town
Wikipedia - Bored Nothing -- Australian musician
Wikipedia - Boredom -- Experienced when an individual is left without anything to do
Wikipedia - Bore pitch -- Distance within an internal combustion engine
Wikipedia - Born This Way (song) -- 2011 single by Lady Gaga
Wikipedia - Borommarachathirat II -- King of Ayutthaya
Wikipedia - Borr -- Norse mythical character
Wikipedia - Bossini -- Hong Kong clothing retailer
Wikipedia - Boston Psychopathic Hospital
Wikipedia - BotHunter -- Software for detecting botnet activity within a network
Wikipedia - Bouqras -- Neolithic tell in Syria
Wikipedia - Boyle's Thirty Acres -- Arena in New Jersey, United States
Wikipedia - B postcode area -- Postcode area within the United Kingdom
Wikipedia - Braden Gellenthien -- American archer
Wikipedia - Bradley Thiessen -- Canadian curler
Wikipedia - Brahmana -- Layer of Hindu text within the Vedas
Wikipedia - Brahmavihara -- Four virtues In Buddhist ethics and meditation practice
Wikipedia - Brahmi sthiti
Wikipedia - Brain herniation -- Potentially deadly side effect of very high pressure within the skull
Wikipedia - Bramall Hall -- Tudor manor house in Bramhall, within the Metropolitan Borough of Stockport, Greater Manchester, England
Wikipedia - Brandy Melville -- Italian clothing brand
Wikipedia - Brane Barrow -- Neolithic entrance grave in Cornwall
Wikipedia - Brathinus -- Genus of beetles
Wikipedia - Brazil-Ethiopia relations -- Bilateral relations between Brazil and Ethiopia
Wikipedia - Brazil nut -- Species of flowering plant in the family Lecythidaceae
Wikipedia - Breakfast at Tiffany's (song) -- 1995 single by Deep Blue Something
Wikipedia - Breathing air -- Air quality suitable for safe breathing
Wikipedia - Breathing (film) -- 2011 film
Wikipedia - Breathing gas analysis -- Detection and measurement of components of a breathing gas
Wikipedia - Breathing gas quality -- Purity requirements for gases for human breathing
Wikipedia - Breathing gas reclaim system -- Equipment to recover helium based breathing gas after use by divers
Wikipedia - Breathing gas -- Gas used for human respiration
Wikipedia - Breathing Lessons: The Life and Work of Mark O'Brien -- 1996 film
Wikipedia - Breathing (Lifehouse song) -- 2000 single by Lifehouse
Wikipedia - Breathing performance of regulators -- Measurement and requirements of function of breathing regulators
Wikipedia - Breathing Permit of Hor -- A Ptolemaic era funerary text written for a Theban priest named Hor
Wikipedia - Breathing Space (organisation) -- Counselling service in Scotland
Wikipedia - Breathing tube (breathing apparatus) -- Flexible tube for breathing through
Wikipedia - Breathing -- Process of moving air into and out of the lungs
Wikipedia - Breathin -- 2018 single by Ariana Grande
Wikipedia - Breathwork -- Term used in alternative medicine for various breathing practices
Wikipedia - Brehon's Chair -- Megalithic site remnant in Whitechurch, Rathfarnham, County Dublin
Wikipedia - Bremen City Hall -- Historical building, instance of Brick Gothic and Weser Renaissance architecture
Wikipedia - Bremermann's limit -- Highest possible rate of computation in this universe
Wikipedia - Brenthia catenata -- Species of moth
Wikipedia - Brenthia entoma -- Species of moth
Wikipedia - Breton costume -- Traditional clothing of the Breton peoples
Wikipedia - Brett de Thier -- New Zealand sailor
Wikipedia - Brick Gothic -- Architectural style of Northern Europe
Wikipedia - Bricolage -- Creation of an artwork from a diverse range of things that happen to be available
Wikipedia - Bridal Suite -- 1939 film by Wilhelm Thiele
Wikipedia - Bridge to Terabithia (2007 film) -- 2007 film based on children's book by Katherine Paterson
Wikipedia - Bright Young Things (film) -- 2003 film by Stephen Fry
Wikipedia - Brigitte Gonthier-Maurin -- French politician
Wikipedia - Brimir -- Norse mythical character
Wikipedia - Bristle-thighed curlew -- Species of bird
Wikipedia - Britannicus -- Son of Roman emperor Claudius and his third wife Valeria Messalina (AD 41-55)
Wikipedia - British Expedition to Abyssinia -- 1867-1868 war between the British and Ethiopian Empires
Wikipedia - British National (Overseas) passport -- British passport for persons with British National (Overseas) status, first issued in 1987 after the Hong Kong Act 1985, from which this new class of British nationality was created
Wikipedia - Britt Marie Hermes -- American former naturopathic doctor and blogger (born 1984)
Wikipedia - Bronchoscopy -- Procedure allowing a physician to look at a patient's airways through a thin viewing instrument called a bronchoscope
Wikipedia - Brookings Institution -- American think tank
Wikipedia - Brooks Brothers -- Clothing retailer
Wikipedia - Broome Stone Circle -- Neolithic stone circle in Wiltshire, England
Wikipedia - Brothel creeper -- Shoe with a thick crepe sole
Wikipedia - BR postcode area -- Postcode area within the United Kingdom
Wikipedia - Bruce Park -- A small suburban memorial park within greater Winnipeg
Wikipedia - Bruegel (institution) -- European think tank based in Brussels
Wikipedia - Bruges Group (United Kingdom) -- Think tank
Wikipedia - Bruktawit Tigabu Tadesse -- Ethiopian television producer
Wikipedia - Bruno Mathieu -- French organist
Wikipedia - Brunt-VM-CM-$isM-CM-$lM-CM-$ frequency -- The angular frequency at which a vertically displaced parcel will oscillate within a statically stable environment
Wikipedia - Bryn yr M-EM-4yn -- Dewey in the foothills of Pumlumon, Wales
Wikipedia - BS postcode area -- Postcode area within the United Kingdom
Wikipedia - Buathip na Chiengmai -- Only daughter of Kaeo Nawarat of Chiang Mai
Wikipedia - Bucculatrix absinthii -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ceanothiella -- Species of moth in genus Bucculatrix
Wikipedia - Buckminster Fuller: Thinking Out Loud
Wikipedia - Bucynthia -- Genus of beetles
Wikipedia - Buddhism and euthanasia -- Application of Buddhist ethics
Wikipedia - Buddhist Ethics (discipline)
Wikipedia - Buddhist Ethics
Wikipedia - Buddhist ethics -- Ethics in Buddhism
Wikipedia - Buddies Thicker Than Water -- 1962 film
Wikipedia - Buddy breathing -- Technique for sharing breathing gas from a single mouthpiece
Wikipedia - Buff coat -- Type of thick leather coat
Wikipedia - Buff-thighed puffleg -- Species of bird
Wikipedia - Built-in breathing system -- System for supply of breathing gas on demand within a confined space
Wikipedia - Bui Thi Minh Hang -- Vietnamese political prisoner
Wikipedia - Bulbophyllum bathieanum -- Species of orchid
Wikipedia - B.U.M. Equipment -- Clothing brand
Wikipedia - Bungisngis -- Philippine mythical creature
Wikipedia - Bunker gear -- Protective clothing worn by firefighters
Wikipedia - Bunyip -- Mythical creature from Aboriginal mythology
Wikipedia - Burayu massacre -- series civil unrest in Burayu, Oromia Region, Ethiopia in September 2018
Wikipedia - Bureau of Land Management -- Agency within the United States Department of the Interior
Wikipedia - Burgruine Falkenstein (Oberfalkenstein) -- Ruined castle in Carinthia, Austria
Wikipedia - Burin (lithic flake)
Wikipedia - Buri -- Norse mythical character
Wikipedia - Burton (retailer) -- British clothing retailer
Wikipedia - Busaw -- Philippine mythical creature
Wikipedia - Bus (computing) -- System that transfers data between components within a computer
Wikipedia - Business Ethics: A European Review -- Academic journal
Wikipedia - Business Ethics Quarterly
Wikipedia - Business ethics
Wikipedia - But It's Nothing Serious -- 1936 film
Wikipedia - But What If This Is Love -- 1961 film
Wikipedia - Buy Nothing Day -- Day of protest against consumerism
Wikipedia - Byzantine dress -- Clothing and fashion trends of the Byzantine Empire
Wikipedia - Byzas -- Greek mythical character, founder of Byzantium
Wikipedia - Cabbeling -- When two separate water parcels mix to form a third which is denser and sinks below both constituentss
Wikipedia - Cactus cat -- Mythical creature from American folklore
Wikipedia - Cage -- enclosure used to confine, contain or protect something or someone
Wikipedia - Cairn Catto -- Neolithic long cairn
Wikipedia - Cajeta -- Confection of thickened syrup
Wikipedia - Calathidius -- Genus of beetles
Wikipedia - Calculus of constructions -- Type theory created by Thierry Coquand
Wikipedia - Caligula -- Third Roman emperor from AD 37 to 41
Wikipedia - Calista Corporation -- One of thirteen Alaska Native Regional Corporations
Wikipedia - Callisti -- Clothing brand
Wikipedia - Callisto (moon) -- Second largest Galilean moon of Jupiter and third largest in the solar system
Wikipedia - Callityrinthia -- Genus of beetles
Wikipedia - Call Me Thief -- 2016 film
Wikipedia - Callus -- Thickened and hardened area of skin
Wikipedia - Caloptilia thiophylla -- Species of moth
Wikipedia - Cal Worthington -- American automobile salesman
Wikipedia - Calydonian Boar -- mythical boar defeated by Olympian heroes
Wikipedia - Calymmanthium substerile -- Species of plant
Wikipedia - Calymmanthium -- Species of plant
Wikipedia - CaM-aM-9M-^GM-aM-8M-^MeM-EM-^[vara M-aM-9M-,hakkura -- Maithili-language Author
Wikipedia - Camp Beverly Hills -- American clothing line
Wikipedia - Camp Thirteen -- 1940 film by Jacques Constant
Wikipedia - Canaan Zinothi Moyo -- Zimbabwean politician
Wikipedia - Canada Goose (clothing) -- Canadian manufacturer of cold weather apparel
Wikipedia - Canada thistle
Wikipedia - Canadian English -- Dialect within the English language
Wikipedia - Candelariodon -- Extinct genus of probainognathian cynodonts
Wikipedia - Cannabis in Canada -- Use of Cannabis within Canada
Wikipedia - Cannabis in Ethiopia -- Use of cannabis in Ethiopia
Wikipedia - Cannabis in Peru -- History, use, and legal situation of cannabis within Peru
Wikipedia - Can't Help Thinking About Me -- Song by David Bowie
Wikipedia - Canthidium -- Genus of beetles
Wikipedia - Can This Be Dixie? -- 1937 film by George Marshall
Wikipedia - Can't Stop This Thing We Started -- 1991 single by Bryan Adams
Wikipedia - Can You Dig This -- 2015 United States documentary film
Wikipedia - CA postcode area -- Postcode area within the United Kingdom
Wikipedia - Capsule wardrobe -- collection of clothing items that do not go out of fashion
Wikipedia - Card stock -- Paper, thicker and more durable than normal writing or printing paper
Wikipedia - Carinthian Slovene
Wikipedia - Carinthian-Styrian Alps -- Mountain range in Austria
Wikipedia - Carinthia (state)
Wikipedia - Carinthia -- State of Austria
Wikipedia - Carlia wundalthini -- Species of reptile
Wikipedia - Carlos Campos (clothing brand) -- Honduran-born fashion designer
Wikipedia - Carlstrom Foothills -- Mountain in Ross Dependency, Antarctica
Wikipedia - Carl Thiel -- German organist and church musician
Wikipedia - Carnac -- Commune in Brittany, France, known for its Neolithic standing stones.
Wikipedia - Carole Matthieu -- 2016 film directed by Louis-Julien Petit
Wikipedia - Carol Gilligan -- American feminist, ethicist, and psychologist
Wikipedia - Carol Thrush -- Ethicist and medical educator
Wikipedia - Carpathian Basin
Wikipedia - Carpathian basin
Wikipedia - Carpathian Flysch Belt -- Tectonic zone in the Carpathian Mountains
Wikipedia - Carpathian Forest -- Norwegian black metal band
Wikipedia - Carpathian Mountains -- Mountain range in Central and Eastern Europe
Wikipedia - Carpathian Ruthenia -- Historical region located on the northeastern side of the Carpathian Mountains
Wikipedia - Carpathians
Wikipedia - Carpathian Tumuli culture -- Archaeological culture in the Carpathian Mountains
Wikipedia - Carpenter Gothic
Wikipedia - Carpenter's Gothic -- Book by William Gaddis
Wikipedia - Carpentier joint -- A hinge consisting of thin spring metal strips of curved cross section
Wikipedia - Carrefour de l'Horloge -- French far-right national liberal think tank
Wikipedia - Carreg Coetan Arthur -- Neolithic burial chamber near Newport, west Wales
Wikipedia - Carreg Samson -- Neolithic dolmen in Wales
Wikipedia - Carrie Mathison -- fictional character on the American television/drama thriller Homeland
Wikipedia - Carsten Peter Thiede
Wikipedia - Carved stone balls -- Petrospheres from late Neolithic Scotland
Wikipedia - Carving -- Act of using tools to shape something from a material by scraping away portions of that material
Wikipedia - Casa dei Tre Oci, Venice -- Neo-gothic palace on the island of Giudecca, Venice, Italy
Wikipedia - Case fatality rate -- Proportion of patients who die of a particular medical condition out of all who have this condition within a given time frame
Wikipedia - Cashtal yn Ard -- Neolithic chambered tomb in Cornaa in the Isle of Man
Wikipedia - Casino faction -- Political faction within the Frankfurt Parliament
Wikipedia - Castell Coch -- 19th-century Gothic Revival castle in Tongwynlais, Wales
Wikipedia - Castleknock (civil parish) -- Land unit within the historical County Dublin, Ireland
Wikipedia - Castlevania -- Action-adventure gothic horror video game series
Wikipedia - Castor and Pollux -- Greek mythical siblings
Wikipedia - Castro of Chibanes -- Chalcolithic and Roman site in Portugal
Wikipedia - Castro of Zambujal -- Neolithic site in Portugal
Wikipedia - Casualty (series 34) -- Thirty-fourth series of Casualty
Wikipedia - Catalina Foothills Unified School District -- PreK-12 school district for the Catalina Foothills area of Tucson, Arizona
Wikipedia - Catalina Swimwear -- Clothing manufacturer in California
Wikipedia - Catasterismi -- Prose retelling of the mythic origins of stars and constellations
Wikipedia - Category:13th-century Ethiopian people
Wikipedia - Category:14th-century Ethiopian people
Wikipedia - Category:1st-century BC Parthian monarchs
Wikipedia - Category:6th-century bishops in the Visigothic Kingdom
Wikipedia - Category:6th-century people of the Visigothic Kingdom
Wikipedia - Category:7th-century bishops in the Visigothic Kingdom
Wikipedia - Category:7th-century people of the Visigothic Kingdom
Wikipedia - Category:8th-century Visigothic people
Wikipedia - Category:9th-century Visigothic people
Wikipedia - Category:American ethicists
Wikipedia - Category:American people of Marathi descent
Wikipedia - Category:Ancient Greek ethicists
Wikipedia - Category:Applied ethics
Wikipedia - Category:Articles containing Gothic-language text
Wikipedia - Category:Artificial intelligence ethicists
Wikipedia - Category:Australian ethicists
Wikipedia - Category:Barriers to critical thinking
Wikipedia - Category:Bioethics
Wikipedia - Category:Business ethics
Wikipedia - Category:Chinese ethicists
Wikipedia - Category:Christian ethicists
Wikipedia - Category:Christian missionaries in Ethiopia
Wikipedia - Category:Concepts in ancient Greek ethics
Wikipedia - Category:Concepts in ethics
Wikipedia - Category:Critical thinking skills
Wikipedia - Category:Critical thinking
Wikipedia - Category:Critics of work and the work ethic
Wikipedia - Category:CS1 Marathi-language sources (mr)
Wikipedia - Category:Danish ethicists
Wikipedia - Category:Deontological ethics
Wikipedia - Category:Discoveries by Holger Thiele
Wikipedia - Category:Discoveries by Matthias Busch
Wikipedia - Category:Discoveries by Thierry Pauwels
Wikipedia - Category:Ethical codes
Wikipedia - Category:Ethical Culture Fieldston School alumni
Wikipedia - Category:Ethically disputed research practices
Wikipedia - Category:Ethical schools and movements
Wikipedia - Category:Ethical theories
Wikipedia - Category:Ethicists
Wikipedia - Category:Ethics and statistics
Wikipedia - Category:Ethics books
Wikipedia - Category:Ethics journals
Wikipedia - Category:Ethics lists
Wikipedia - Category:Ethics literature
Wikipedia - Category:Ethics of science and technology
Wikipedia - Category:Ethics stubs
Wikipedia - Category:Ethics
Wikipedia - Category:Ethiopian culture
Wikipedia - Category:Ethiopian Roman Catholic saints
Wikipedia - Category:Ethiopian saints
Wikipedia - Category:Ethiopian scientists
Wikipedia - Category:Ethiopian society
Wikipedia - Category:Ethiopian women computer scientists
Wikipedia - Category:Films set in the Thirteen Colonies
Wikipedia - Category:First Epistle to the Corinthians
Wikipedia - Category:French ethicists
Wikipedia - Category:French Senators of the Third Republic
Wikipedia - Category:German ethicists
Wikipedia - Category:Gothic rock musicians
Wikipedia - Category:Gothic rock
Wikipedia - Category:Gothicus Maximus
Wikipedia - Category:Green thinkers
Wikipedia - Category:History of ethics
Wikipedia - Category:Internet of things
Wikipedia - Category:Iranian ethicists
Wikipedia - Category:Jewish ethicists
Wikipedia - Category:Legal ethics
Wikipedia - Category:Lists of most expensive things
Wikipedia - Category:Lists of things named after physicists
Wikipedia - Category:Lists of things named after scientists
Wikipedia - Category:Medical ethics
Wikipedia - Category:Members of the Third Order of Saint Francis
Wikipedia - Category:Men's congregations of the Franciscan Third Order Regular
Wikipedia - Category:Meta-ethics
Wikipedia - Category:Normative ethics
Wikipedia - Category:Norwegian ethicists
Wikipedia - Category:Nuns of the Franciscan Third Order Regular
Wikipedia - Category:Ostrogothic Papacy
Wikipedia - Category:People associated with Conway Hall Ethical Society
Wikipedia - Category:People educated at Withington Girls' School
Wikipedia - Category:People from Midlothian
Wikipedia - Category:People from Thiers
Wikipedia - Category:Philosophers of ethics and morality
Wikipedia - Category:Philosophy and thinking navigational boxes
Wikipedia - Category:Philosophy and thinking templates
Wikipedia - Category:Positions within the British Royal Household
Wikipedia - Category:Religious ethics
Wikipedia - Category:Research ethics
Wikipedia - Category:Roman-era Corinthians
Wikipedia - Category:Systems thinking
Wikipedia - Category talk:Ethics literature
Wikipedia - Category:Third Order Carmelites
Wikipedia - Category:Third Order of Saint Francis
Wikipedia - Category:Third Order Regular Franciscans
Wikipedia - Category:Third Order Regular of Discalced Carmelites
Wikipedia - Category:Virtue ethicists
Wikipedia - Category:Virtue ethics
Wikipedia - Category:Writers of Gothic fiction
Wikipedia - Cathedral of the Immaculate Conception (Moscow) -- Neo-Gothic Catholic cathedral in Moscow
Wikipedia - Catherine Smithies
Wikipedia - Cathie Clarke -- Astrophysicist
Wikipedia - Cathie Marsh -- Sociologist and statistician
Wikipedia - Cathie Martin -- British botanist
Wikipedia - Cathie Sudlow -- British neurologist
Wikipedia - Cathie Wright -- American politician from California
Wikipedia - Cathi Hanauer -- American journalist (born 1962)
Wikipedia - Cathine
Wikipedia - Cathinone
Wikipedia - Cathi Unsworth -- English writer and journalist
Wikipedia - Catholic Church in Ethiopia
Wikipedia - Catholic Church sexual abuse cases -- Sexual abuse and pedophilia claims within the Catholic Church
Wikipedia - Cathy Gauthier -- Canadian curler
Wikipedia - Cat in a box -- Disambiguation page listing things known as "Cat in a box"
Wikipedia - Cato Institute -- American libertarian think tank founded in 1974
Wikipedia - Cattle raiding in Kenya -- Raids occur between Kenya and Ethiopia
Wikipedia - Cauchy stress tensor -- Representation of mechanical stress at every point within a deformed 3D object
Wikipedia - Caus Castle -- 12th-century castle in England built within an Iron Age hillfort
Wikipedia - Cavern diver -- Diving under a natural overhead within the zone of natural light
Wikipedia - Cavognathidae -- Family of beetles
Wikipedia - CB postcode area -- Postcode area within the United Kingdom
Wikipedia - CBS This Morning -- American morning television program
Wikipedia - CC Sabathia
Wikipedia - Cecil Chetwynd Kerr, Marchioness of Lothian -- British aristocrat and Catholic convert
Wikipedia - Cecil Thire -- Brazilian actor
Wikipedia - Celaena haworthii -- Species of moth
Wikipedia - Celtic brooch -- Ring-and-pin clothing fastener
Wikipedia - Cenozoic -- Third era of the Phanerozoic Eon 66 million years ago to present
Wikipedia - Center for American Progress -- Progressive think tank in the United States
Wikipedia - Center for a New Economy -- Economy-centered think tank
Wikipedia - Center for Equal Opportunity -- American conservative think tank
Wikipedia - Center for Immigration Studies -- American anti-immigration non-profit think tank
Wikipedia - Center for Israel Studies (Jordan) -- Think tank
Wikipedia - Center for Migration Studies of New York -- Educational institute and nonpartisan think tank
Wikipedia - Center for National Policy -- American public policy think tank
Wikipedia - Center for Security and Emerging Technology -- American technology think tank
Wikipedia - Center for Strategic and International Studies -- American think tank, Washington, D.C., USA
Wikipedia - Center of Political and Foreign Affairs -- Think tank focused on government policies and geopolitics
Wikipedia - Central Asian clothing -- Traditional costumes of Central Asia
Wikipedia - Central Committee of the Communist Party of Vietnam -- Highest authority within the Communist Party of Vietnam
Wikipedia - Central dogma of molecular biology -- Explanation of the flow of genetic information within a biological system
Wikipedia - Centre for Air Power Studies (India) -- Indian think-tank based in New Delhi, India
Wikipedia - Centre for Civil Society -- Non-profit think tank in New Delhi
Wikipedia - Centre for Dialogue and Reconciliation -- Peacebuilding think-tank
Wikipedia - Centre for International Governance Innovation -- Think tank on global governance
Wikipedia - Centre for Land Warfare Studies -- Indian think-tank based in New Delhi, India
Wikipedia - Centre for Policy Research -- Indian Public Policy Think-tank
Wikipedia - Centrifugal casting (industrial) -- A casting technique that is typically used to cast thin-walled cylinders
Wikipedia - Centrifugal casting (silversmithing) -- A casting technique where a small mould is poured, then spun on the end of an arm
Wikipedia - Ceracanthia vepreculella -- Species of moth
Wikipedia - Cerithiimorpha -- Former suborder of marine gastropods within the Sorbeoconcha
Wikipedia - Cerithiopsis iota -- Species of mollusc
Wikipedia - Cerithium coralium -- Species of sea snail
Wikipedia - Cerithium gloriosum -- Species of mollusc
Wikipedia - Cerro del Diablo -- Foothill in Ponce, Puerto Rico, United States
Wikipedia - Cerro del Vigia -- Foothill in Ponce, Puerto Rico
Wikipedia - Certified Ethical Hacker
Wikipedia - CEV Challenge Cup -- Annual European third-tier level volleyball competition
Wikipedia - CF postcode area -- Postcode area within the United Kingdom
Wikipedia - Chabad affiliated organizations -- Organizations affiliated with the Chabad movement within Hasidic Judaism
Wikipedia - Chaetacanthidius -- Genus of beetles
Wikipedia - Chaetodontoplus meridithii -- Species of fish
Wikipedia - Chaetothiersia -- Genus of fungi
Wikipedia - Chaim of Volozhin -- 18th and 19th-century Polish Jewish rabbi, Talmudist and ethicist
Wikipedia - Chakravarthi Ram-Prasad
Wikipedia - Chakthip Chaijinda -- Thai police general
Wikipedia - Chalakkudikkaran Changathi -- 2018 film by Vinayan
Wikipedia - Chalcolithic Europe -- Copper Age (3500 to 1700 BC) in prehistoric Europe
Wikipedia - Chalcolithic Temple of Ein Gedi -- Public building in modern-day Israel, dating from about 3500 BCE
Wikipedia - Chalcolithic -- Prehistoric period, Copper Age
Wikipedia - Chaloem Burapha Chonlathit Road -- Road in eastern Thailand
Wikipedia - Chambered cairn -- Burial monument, usually constructed during the Neolithic, consisting of a sizeable (usually stone) chamber around and over which a cairn of stones was constructed
Wikipedia - Chamber tumulus -- Megalithic structure
Wikipedia - Chamoy Thipyaso -- Thai prisoner with a prison sentence of 141,078 years
Wikipedia - Chanalert Meenayothin -- Thai Muay Thai fighter
Wikipedia - Chandpara Bani Vidhay Bithi -- Upper-level secondary school of North 24 Pgns. District in Chandpara, West Bengal
Wikipedia - Chandraghanta -- Third form of Durga in Hindu mythology
Wikipedia - Change Nothing (song) -- 2012 single by Jessica Sanchez
Wikipedia - Changsha Kingdom -- kingdom within the Han Empire located in present-day Hunan and surrounding areas
Wikipedia - Chaophraya Thiphakorawong -- Thai politician
Wikipedia - Chapel Royal, Dublin -- Church within Dublin Castle, Ireland
Wikipedia - Charles Gaulthier -- French sailor
Wikipedia - Charles Gonthier -- Canadian Supreme Court judge
Wikipedia - Charles Mathias -- American politician from Maryland
Wikipedia - Charles Mathiesen -- Norwegian speed skater
Wikipedia - Charles Mennegand -- Eminent French luthier and a distinguished repairer of violins, violas, and cellos
Wikipedia - Charleston, North Carolina -- populated place within Palmyra Township in Halifax County, North Carolina
Wikipedia - Charles T. Wethington Jr. -- American academic administrator
Wikipedia - Charlie Chaplin (2002 film) -- 2002 film directed by Sakthi Chidambaram
Wikipedia - Charlie Depthios -- Indonesian weightlifter
Wikipedia - Charlotte River (Florida) -- Mythical river in Florida, United States
Wikipedia - Charlotte Russe (clothing retailer) -- Clothing retail chain store
Wikipedia - Charlotte Thiele -- German actress
Wikipedia - Charmaine Royal -- American Geneticist & Bioethicist
Wikipedia - Chartering (shipping) -- Activity within the shipping industry
Wikipedia - Chathiram Bus Station, Tiruchirappalli -- Bus terminal in Tiruchirappalli
Wikipedia - Chatti pathiri -- Layered pastry from India
Wikipedia - Chauliognathinae -- Subfamily of beetles
Wikipedia - Checheno-Ingush Autonomous Soviet Socialist Republic -- Autonomous republic within the Russian Soviet Federative Socialist Republic (SFSR)
Wikipedia - Cheiracanthium cuniculum -- Species of spider
Wikipedia - Cheiracanthium punctorium -- Yellow sack spider
Wikipedia - Chembarathi (TV series) -- 2018 Indian television series
Wikipedia - Chembaruthi -- 1992 film by R.K. Selvamani
Wikipedia - Chemical thermodynamics -- Study of chemical reactions within the laws of thermodynamics
Wikipedia - Chemocline -- A cline caused by a strong, vertical chemistry gradient within a body of water
Wikipedia - Chennai Centre for China Studies -- Indian think tank
Wikipedia - Chennai-Sri Sathya Sai Prasanthi Nilayam Express -- Train in India
Wikipedia - Chennai-Thiruvananthapuram AC Superfast Express -- Indian express train service
Wikipedia - Chennai-Thiruvananthapuram Superfast Express -- Train in India
Wikipedia - Chepauk-Thiruvallikeni -- One of 234 Legislative Assembly Constituencies in Tamil Nadu state, in India.
Wikipedia - Ch'eqofo River -- River in the Tembien highlands of Ethiopia
Wikipedia - Cherry Magic! Thirty Years of Virginity Can Make You a Wizard?! -- Japanese boys' love manga series
Wikipedia - Cherry Thin -- Burmese singer
Wikipedia - Chess King -- American men's clothing retailer
Wikipedia - Chevrolet C/K (third generation) -- American truck series
Wikipedia - Chewa regiments -- Military nobility of pre-modern Ethiopia
Wikipedia - Cheyne-Stokes respiration -- Abnormal breathing pattern
Wikipedia - Chicago Housing Authority Police Department -- Defunct police department within the Chicago Housing Authority
Wikipedia - Chicomoztoc -- Nahuas mythical origin place
Wikipedia - Chico's (clothing retailer) -- American retail company
Wikipedia - Chidush -- Novel interpretation or approach to something
Wikipedia - Chief analytics officer -- Job title for the senior manager responsible for the analysis of data within an organization
Wikipedia - Chief Executive (Afghanistan) -- Senior position within the government of the Islamic Republic of Afghanistan
Wikipedia - Chief of General Staff (Ethiopia) -- head of the Ethiopian National Defense Force
Wikipedia - Chilakamarthi Prabhakar Chakravarthy Sharma -- Indian author
Wikipedia - Chima jeogori -- Korean women's clothing
Wikipedia - Chimera (mythology) -- Mythical or fictional creature with parts taken from various animals
Wikipedia - Chinese spoon -- A type of spoon used in Chinese cuisine with a short, thick handle extending directly from a deep, flat bowl
Wikipedia - Chiniquodontidae -- Family of probainognathian cynodonts
Wikipedia - Chiniquodon -- Genus of probainognathian cynodonts
Wikipedia - Chinna Vathiyar -- 1995 film by Singeetam Srinivasa Rao
Wikipedia - Chintoo (film) -- 2012 Marathi movie by Shrirang Godbole
Wikipedia - ChiryM-EM-+-juku -- Thirty-ninth of the 53 stations of the TM-EM-^MkaidM-EM-^M
Wikipedia - Chithi 2 -- Indian television series
Wikipedia - Chithiram Pesuthadi 2 -- 2019 film by Rajan Madhav
Wikipedia - Chithiram Pesuthadi -- 2006 Tamil romantic drama thriller film
Wikipedia - Chitralada Royal Villa -- Royal villa located within Dusit Palace in Bangkok, Thailand
Wikipedia - Chitrapat Marathi -- Indian Marathi-language movie television channel
Wikipedia - Chitravathi River -- River in India
Wikipedia - Chitrangada -- Character in the Mahabharata, third wife of Arjuna
Wikipedia - Chitthi -- 1966 film by K. S. Gopalakrishnan
Wikipedia - Chlorprothixene
Wikipedia - ChM-FM-0M-FM-!ng ThiM-aM-;M-^Gn Province -- Historic province of Vietnam
Wikipedia - Chogha Golan -- Neolithic archaeological site in Iran
Wikipedia - Chopine -- Shoe or overshoe with a thick platform sole
Wikipedia - Chor Minar -- Tower of Thieves, 13th-century minaret in Delhi, India
Wikipedia - Chorthippus albomarginatus -- Species of grasshopper
Wikipedia - Chorthippus apricarius -- Species of grasshopper
Wikipedia - Chorthippus biguttulus -- Species of grasshopper
Wikipedia - Chorthippus bozdaghi -- Species of grasshopper
Wikipedia - Chorthippus dorsatus -- Species of grasshopper
Wikipedia - Chorthippus jutlandica -- Species of grasshopper
Wikipedia - Chorthippus mollis -- Species of grasshopper
Wikipedia - Chorthippus pullus -- Species of grasshopper
Wikipedia - Chorthippus scalaris -- Species of grasshopper
Wikipedia - Chorthippus vagans -- Species of grasshopper
Wikipedia - Chorthippus -- Genus of grasshoppers
Wikipedia - CH postcode area -- Postcode area within the United Kingdom
Wikipedia - Chrisanthi Avgerou
Wikipedia - Chris Eccleshall -- English luthier
Wikipedia - Chris Knutsen -- American luthier
Wikipedia - Christian Authier -- French writer and journalist
Wikipedia - Christian clothing -- Dress codes among Christian worshippers
Wikipedia - Christian Death -- American gothic rock band
Wikipedia - Christian eschatology -- |Branch of study within Christian theology
Wikipedia - Christian Ethics
Wikipedia - Christian ethics
Wikipedia - Christiane Woopen -- German medical ethicist
Wikipedia - Christianity in Ethiopia
Wikipedia - Christian Liberty Party -- American minor third political party advocating for Christian nationalism
Wikipedia - Christian mysticism -- Mystical practices and theory within Christianity
Wikipedia - Christian perfection -- Various teachings within Christianity that describe the process of achieving spiritual maturity or perfection
Wikipedia - Christine Gauthier -- Canadian paracanoeist
Wikipedia - Christine Grady -- Nurse-bioethicist and researcher
Wikipedia - Christine Mitchell -- American filmmaker and bioethicist
Wikipedia - Chrysanthis -- Greek mythological figure
Wikipedia - Chrysanthius
Wikipedia - Chrysoesthia atriplicella -- Species of moth
Wikipedia - Chrysoesthia drurella -- Species of moth
Wikipedia - Chrysoesthia eppelsheimi -- Species of moth
Wikipedia - Chrysoesthia sexguttella -- Species of moth
Wikipedia - Chu-Han Contention -- Third century BC war in China
Wikipedia - Churches of Christ (non-institutional) -- Fellowship within the churches of Christ who disagree with congregational support of parachurch organizations
Wikipedia - Church grim -- Mythical churchyard-guardian spirit-animal
Wikipedia - Church of St Augustine of Canterbury, Wiesbaden -- Gothic Revival church in Wiesbaden
Wikipedia - Church of St. Nicholas Within, Dublin -- Former church in Ireland
Wikipedia - Church of the Condemnation -- Roman Catholic church located within the Franciscan compound in the old city of Jerusalem
Wikipedia - Church of the East -- An Eastern Christian Church that in 410 organised itself within the Sasanid Empire and in 424 declared its leader independent of other Christian leaders; from the Persian Empire it spread to other parts of Asia in late antiquity and the Middle Ages
Wikipedia - Church of the Holy Sepulchre, Miechow -- 14th-century Gothic basilica in Miechow, Poland
Wikipedia - Church of the Province of South East Asia -- Ecclesiastical province within the Anglican Communion
Wikipedia - C. H. v. Oliva -- Religious freedom case heard before the US Court of Appeals for the Third Circuit
Wikipedia - Cinema Paithiyam -- 1975 film
Wikipedia - Cingulate cortex -- Part of the brain within the cerebral cortex
Wikipedia - Cinthia Knoth -- Brazilian sailor
Wikipedia - Cinthia Kusuma Rani -- Miss Earth Indonesia 2019
Wikipedia - Cinthia Marcelle -- Brazilian artist
Wikipedia - Cinyras -- Mythical founder of the city of Paphos in Greek mythology
Wikipedia - Circular breathing -- Technique used by players of some wind instruments to produce a continuous tone without interruption
Wikipedia - Cirrus (biology) -- Long, thin structures in both vertebrate and invertebrate animals
Wikipedia - Citizens! During shelling this side of the street is the most dangerous -- Public warning message displayed in the USSR during World War II
Wikipedia - City of Angels (song) -- 2013 song by Thirty Seconds to Mars
Wikipedia - City proper -- The geographical area contained within the defined boundary of a city
Wikipedia - Civilian Planning and Conduct Capability -- Organisation within the European Union
Wikipedia - Civil Rights Commission (Puerto Rico) -- Entity within the legislative branch of the government of Puerto Rico
Wikipedia - Civil war -- War between organized groups within the same state or country
Wikipedia - Claire Mathieu -- French computer scientist
Wikipedia - Claremont Institute -- American conservative think tank
Wikipedia - Classic Sportswear -- Australian sports clothing manufacturer
Wikipedia - Clatford Stone Circle -- Neolithic stone circle in Wiltshire, England
Wikipedia - Claude-Louis Mathieu
Wikipedia - Claude Mercier-Ythier -- French harpsichord manufacturer
Wikipedia - Claudius Gothicus -- Roman emperor from 268 to 270
Wikipedia - Clavicular breathing
Wikipedia - Clergy -- Formal leaders within established religions
Wikipedia - Clerical celibacy in the Catholic Church -- Discipline within the Catholic Church
Wikipedia - Clerical clothing -- Distinctive clothing worn by Christian clergy
Wikipedia - Climate ethics
Wikipedia - Clinical research ethics
Wikipedia - Cloghanmore -- Megalithic court cairn in Ireland
Wikipedia - Clomethiazole
Wikipedia - Clonsilla (civil parish) -- Administrative area, Fingal (within historic County Dublin), Ireland
Wikipedia - Close Encounters of the Third Kind -- 1977 film directed by Steven Spielberg
Wikipedia - Close-space sublimation -- Method of producing thin-films
Wikipedia - Closest Thing to Heaven -- 2005 single by Tears for Fears
Wikipedia - Clothes iron -- Tool or appliance for smoothing cloth using heat and pressure
Wikipedia - Clothiers Creek -- Town in New South Wales, Australia
Wikipedia - Clothilde (musician) -- French singer
Wikipedia - Clothing in ancient Egypt
Wikipedia - Clothing in ancient Greece -- Clothing style in ancient Greece.
Wikipedia - Clothing in ancient Rome -- Clothing style in ancient Rome.
Wikipedia - Clothing industry -- Industry encompassing the design, manufacturing, wholesaling and retailing of clothes
Wikipedia - Clothing in India -- Garments in the south Asian country of India
Wikipedia - Clothing in the ancient world -- What people wore in antiquity as inferred from archaeological and historical evidence
Wikipedia - Clothing technology -- Technology involving the manufacturing and innovation of clothing materials
Wikipedia - Clothing
Wikipedia - Clothkits -- A clothing company
Wikipedia - Clothtech -- Technical textiles for clothing and footwear applications.
Wikipedia - Cloud Nothings -- American indie rock band
Wikipedia - Club 60 -- 2013 Hindi film directed by Sanjay Tripathi
Wikipedia - Cluniac Reforms -- 10th-century changes within medieval monasticism
Wikipedia - C. L. V. Jayathilake -- Sri Lankan engineer
Wikipedia - CM-EM-5n Annwn -- Welsh mythical creature
Wikipedia - CM postcode area -- Postcode area within the United Kingdom
Wikipedia - Cnaemidophorus smithi -- Species of plume moth
Wikipedia - Coalition for Unity and Democracy -- Coalition political party in Ethiopia
Wikipedia - Coa vestis -- Wild silk textile from the island of Kos, used for clothing in Ancient Greece and Rome
Wikipedia - Coco (folklore) -- Mythical ghost-monster
Wikipedia - Code Gray: Ethical Dilemmas in Nursing -- 1984 film
Wikipedia - Codium duthiae -- Species of seaweed
Wikipedia - Coetan Arthur -- Neolithic burial chamber near St David's Head, west Wales
Wikipedia - Cognitive inertia -- The tendency for a particular orientation in how an individual thinks about an issue, belief or strategy to endure or resist change
Wikipedia - Cognitive miser -- Psychological tendency of people to think and solve problems in simple ways
Wikipedia - Cognitivism (ethics)
Wikipedia - Cognomen -- Third name of a citizen of Ancient Rome
Wikipedia - Coke Studio Pakistan 2020 -- Thirteenth television season of Coke Studio
Wikipedia - Coke Studio (Pakistani season 3) -- Third television season of Coke Studio
Wikipedia - Colaiste Raithin -- Second level school in Bray, County Wicklow, Ireland
Wikipedia - Coldrum Long Barrow -- Neolithic chambered long barrow near Trottiscliffe, Kent, England
Wikipedia - Coleomethia -- Genus of beetles
Wikipedia - Coleophora absinthii -- Species of moth
Wikipedia - Coleophora absinthivora -- Species of moth
Wikipedia - Coleophora aethiops -- Species of moth
Wikipedia - Coleophora certhiella -- Species of moth
Wikipedia - Coleophora cythisanthi -- Species of moth
Wikipedia - Coleophora dianthivora -- Species of moth
Wikipedia - Coleophora dianthi -- Species of moth
Wikipedia - Coleophora pseudodianthi -- Species of moth
Wikipedia - Colin Mathieson -- Canadian Paralympic athlete
Wikipedia - Colin Thiele bibliography -- Wikipedia bibliography
Wikipedia - Collaborative learning -- Situation in which two or more people learn or attempt to learn something together
Wikipedia - Collar (clothing) -- Shaped neckwear that fastens around or frames the neck, either attached to a garment or as a separate accessory
Wikipedia - Collatz conjecture -- Conjecture in mathematics that, starting with any positive integer n, if one halves it (if even) or triples it and adds one (if odd) and repeats this ad infinitum, then one eventually obtains 1
Wikipedia - Colleen Thibaudeau -- Canadian poet and short story-writer
Wikipedia - Colleges and Universities Sports Association of Ireland -- Coordinating body for certain sports at third level in Ireland
Wikipedia - Colleges of the University of Oxford -- Autonomous self-governing corporations within the University of Oxford
Wikipedia - Collegiate Gothic in North America
Wikipedia - Collegiate Gothic -- Architectural style
Wikipedia - Collision -- An instance of two or more bodies physically contacting each other within short period of time
Wikipedia - Colobothina -- Genus of beetles
Wikipedia - Colonial American military history -- Military record of the Thirteen Colonies from their founding to the American Revolution in 1775
Wikipedia - Colony of Rhode Island and Providence Plantations -- One of the original Thirteen Colonies established on the east coast of America
Wikipedia - Combined track and field events -- Combination of different athletics disciplines within a competition
Wikipedia - Come Get to This (album) -- 1975 album by Nancy Wilson
Wikipedia - Come to Vienna, I'll Show You Something! -- 1970 film
Wikipedia - Comforter -- Type of bedcover, often not as thick as a duvet
Wikipedia - Command hierarchy -- Group of people who carry out orders based on others authority within the group
Wikipedia - Commensurability (ethics)
Wikipedia - Commercial Bank of Ethiopia Headquarters -- Skyscraper under construction in Addis Ababa
Wikipedia - Commodore (Pakistan) -- Third-highest rank in Pakistan navy
Wikipedia - Common Intermediate Language -- Intermediate representation defined within the CLI specification
Wikipedia - Communaute de communes Ponthieu-Marquenterre -- Federation of municipalities in France
Wikipedia - Community Oriented Policing Services -- a component within the United States Department of Justice
Wikipedia - Commuter rail -- Passenger rail transport services primarily within metropolitan areas
Wikipedia - Compartment (ship) -- Portion of the space within a ship
Wikipedia - Competency dictionary -- A tool or data structure that includes all or most of the general competencies needed to cover all job families and competencies that are core or common to all jobs within an organization
Wikipedia - Competitive Enterprise Institute -- American libertarian think tank
Wikipedia - Competitive swimwear -- Swimsuit, clothing, equipment and accessories used in the aquatic competitive sports
Wikipedia - Composite overwrapped pressure vessel -- A vessel consisting of a thin, non-structural liner wrapped with a structural fiber composite, designed to hold a fluid under pressure
Wikipedia - Compression garment -- Piece of clothing that fit tightly around the skin.
Wikipedia - Computable number -- Real number that can be computed within arbitrary precision
Wikipedia - Computational resource -- Something a computer needs needed to solve a problem, such as processing steps or memory
Wikipedia - Computer ethics
Wikipedia - Comune -- Third-level administrative divisions of the Italian Republic
Wikipedia - Conatus -- Innate inclination of a thing to continue to exist and enhance itself
Wikipedia - Concentration Camps Inspectorate -- Central SS administrative and managerial authority for the concentration camps of the Third Reich
Wikipedia - Concrete shell -- Structure composed of a relatively thin shell of concrete
Wikipedia - Cone snail -- Predatory sea snails within the family Conidae
Wikipedia - Confessionalism (religion) -- Differing interpretations cannot be accommodated within a church communion
Wikipedia - Confessions of a Sociopathic Social Climber -- 2005 film by Dana Lustig
Wikipedia - Confession -- |Statement made by a person/persons acknowledging something that they had preferred to keep hidden
Wikipedia - Confidence-based learning -- System which distinguishes between what learners think and actually know
Wikipedia - Confiture de lait -- Thick sweet caramel sauce
Wikipedia - Confucian ethics
Wikipedia - Confucianism -- Chinese ethical and philosophical system
Wikipedia - Confusion -- State of being bewildered or unclear in oneM-bM-^@M-^Ys mind about something
Wikipedia - Congerville-Thionville -- Commune in M-CM-^Nle-de-France, France
Wikipedia - Congressional Progressive Caucus -- Caucus within the Democratic congressional caucus in the United States Congress
Wikipedia - Congressional Research Service -- Public think tank
Wikipedia - Conrad of Montferrat -- 12th century Italian nobleman and a major participant in the Third Crusade
Wikipedia - Consequentialism -- Class of ethical theories
Wikipedia - Conservation (ethic)
Wikipedia - Conservative Party of New York State -- Conservative third party in the United States
Wikipedia - Consideration in English law -- Something of value promised by parties to a contract to each other
Wikipedia - Consigliere -- Position within the leadership structure of the Mafia
Wikipedia - Consistent life ethic -- Ideology opposing abortion, capital punishment, assisted suicide, euthanasia, and some or all wars
Wikipedia - Consolidation of states within Somalia (1998-2006) -- Phase after the Somali Civil War
Wikipedia - Constantine Hering -- Homeopathic physician and naturalist
Wikipedia - Constitution Gardens -- Park within the National Mall, Washington, DC
Wikipedia - Consumer -- Person or group of people that are the final users or consumers of products and or services; one who pays something to consume goods and services produced
Wikipedia - Contemplation -- Profound thinking about something
Wikipedia - Contemporary Amperex Technology -- Chinese lithium ion battery company
Wikipedia - Contemporary ethics
Wikipedia - Contempt -- Disgust and anger towards something or someone
Wikipedia - Continentalism -- Support for cooperation or integration between nations within a continent
Wikipedia - Contra Celsum -- Third-century Christian apologetics work by Origen of Alexandria
Wikipedia - Contractarian ethics
Wikipedia - Contrail -- Long, thin artificial clouds that sometimes form behind aircraft
Wikipedia - Contrast agent -- Substance used in medical imaging to enhance the contrast of structures or fluids within the body
Wikipedia - Conus plinthis -- Species of sea snail
Wikipedia - Conus xanthicus -- Species of sea snail
Wikipedia - Convergent thinking
Wikipedia - CO postcode area -- Postcode area within the United Kingdom
Wikipedia - Coralie Trinh Thi -- French actress, director & author (born 1976)
Wikipedia - Corbistoma -- Proposed clade within the Cryptista
Wikipedia - Corellon Larethian -- Fictional character in Dungeons & Dragons
Wikipedia - Corethropsis -- A genus of fungi of uncertain affinity within the division Ascomycota
Wikipedia - Corinthian Colleges -- Former large for-profit post-secondary education company
Wikipedia - Corinthian Hockey Club -- Field Hockey club in Dublin
Wikipedia - Corinthian Jack -- 1921 film
Wikipedia - Corinthian order -- Latest of the three principal classical orders of ancient Greek and Roman architecture
Wikipedia - Corinthian Pointe, Houston
Wikipedia - Corinthians-Itaquera (Sao Paulo Metro) -- Sao Paulo Metro station
Wikipedia - Coriolis force -- A force on objects moving within a reference frame that rotates with respect to an inertial frame.
Wikipedia - Cork Institute of Technology -- Third-level educational institution in Cork, Ireland
Wikipedia - Corps of Intelligence Police -- Former intelligence agency within the United States Army
Wikipedia - Corruption in Ethiopia -- Institutional corruption in the country
Wikipedia - Corydalis cheilanthifolia -- Species of flowering plants in the poppy family Papaveraceae
Wikipedia - Corynanthine
Wikipedia - COS (clothing)
Wikipedia - Cosmological lithium problem -- Discrepancy between the observed abundance of lithium produced in Big Bang nucleosynthesis and the amount that should theoretically exist.
Wikipedia - Cosmos Laundromat -- 2015 film directed by Mathieu Auvray
Wikipedia - Cough Cough -- 2012 song by Everything Everything
Wikipedia - Could I Have This Kiss Forever -- 2000 single by Whitney Houston and Enrique Iglesias
Wikipedia - Council on Foreign Relations -- American private non-profit think tank on foreign policy
Wikipedia - Counsellors' Office -- Government think tank of China
Wikipedia - Count Dracula -- Title character of Bram Stoker's 1897 gothic horror novel Dracula
Wikipedia - Counter-economics -- Economic theory and method consisting of direct action within the black and gray markets
Wikipedia - Counterfactual conditional -- Conditionals that discuss what would have been if things were otherwise
Wikipedia - Counterfactual thinking
Wikipedia - Counterintelligence Corps -- Former intelligence agency within the United States Army
Wikipedia - Countless stones -- Megalithic motif
Wikipedia - Count of Ponthieu
Wikipedia - County island -- An unincorporated area within a county
Wikipedia - County Seat (store) -- American clothing retail
Wikipedia - Couroupita guianensis -- Species of flowering plant in the Brazil nut family Lecythidaceae
Wikipedia - Coutances Cathedral -- Gothic Roman Catholic cathedral in Normandy, France
Wikipedia - COVID-19 pandemic in Ethiopia -- Ongoing COVID-19 viral pandemic in Ethiopia
Wikipedia - Cowper ministry (1861-63) -- Third New South Wales government ministry led by Charles Cowper
Wikipedia - C. P. Thirunavukkarasu -- Indian politician
Wikipedia - Crab meat -- The meat found within a crab
Wikipedia - Crassispira cerithina -- A sea snail in the family Pseudomelatomidae
Wikipedia - Crazy Little Thing -- 2002 film by Matthew Miller
Wikipedia - Crazy Things I Do -- 2000 single by Sammie
Wikipedia - Created kind -- Purported to be the original forms of life as they were created by God, possibly evolving but only within their kind
Wikipedia - Creatio ex nihilo -- Latin phrase meaning "creation out of nothing"
Wikipedia - Creative accounting -- Euphemism referring to unethical accounting practices
Wikipedia - Credit score -- Numerical expression representing a person's creditworthiness
Wikipedia - Cretaceous -- Third and last period of the Mesozoic Era 145-66 million years ago
Wikipedia - C. R. formula -- Proposal formulated by Chakravarthi Rajagopalachari to solve the political deadlock between the All India Muslim League and Indian National Congress on independence of India from the British
Wikipedia - Cribragapanthia scutellata -- Genus of beetles
Wikipedia - Cribriform fascia -- Portion of fascia covering the saphenous opening in the thigh
Wikipedia - Crichton, Midlothian -- Village and civil parish in Midlothian, Scotland
Wikipedia - Cricket whites -- White clothing worn in the sport of cricket
Wikipedia - Crimean Gothic
Wikipedia - CrimethInc. -- Anarchist collective
Wikipedia - Criminals Within -- 1941 film by Joseph H. Lewis
Wikipedia - Crisis of the Third Century -- 235-284 events; almost destroyed Roman Empire
Wikipedia - Cristhian Cruz Sanchez -- Peruvian chess player
Wikipedia - Cristhippopsis -- Genus of beetles
Wikipedia - Crithidia fasciculata -- Species of parasitic flagellate protist in the Kinetoplastea class
Wikipedia - Crithidia luciliae -- Species of parasitic flagellate protist in the Kinetoplastea class
Wikipedia - Crithidia -- Genus of parasitic flagellate protist in the Kinetoplastea class
Wikipedia - Critical community size -- Minimum size of a closed population within which a pathogen can persist indefinitely
Wikipedia - Critical depth -- hypothesized surface mixing depth at which phytoplankton growth is precisely matched by losses of phytoplankton biomass within this depth interval
Wikipedia - Critical thinking -- The analysis of facts to form a judgment
Wikipedia - Criticism -- The practice of judging the merits and faults of something
Wikipedia - Crocotta -- Mythical dog-wolf of India or Ethiopia
Wikipedia - Crooked Creek (Third Fork tributary) -- River in Missouri, United States
Wikipedia - Cross of Mathilde
Wikipedia - Cross Purposes (film) -- 1916 short film by William Worthington
Wikipedia - Crough Seamount -- A seamount in the Pacific Ocean, within the exclusive economic zone of Pitcairn
Wikipedia - CR postcode area -- Postcode area within the United Kingdom
Wikipedia - Crucible (video game) -- 2020 third-person shooter video game
Wikipedia - Cruthin
Wikipedia - Cryptomathic
Wikipedia - Crypt thing
Wikipedia - Ctesiphon -- Capital of the Iranian empire in the Parthian and Sasanian eras in present Iraq
Wikipedia - CT postcode area -- Postcode area within the United Kingdom
Wikipedia - Cube (algebra) -- Number raised to the third power
Wikipedia - Cuckoo Stone -- Neolithic standing stone in Wiltshire, England
Wikipedia - Cucullia absinthii -- Species of moth
Wikipedia - Cucuteni-Trypillia culture -- Neolithic-Eneolithic archaeological culture
Wikipedia - Cupstone -- Lithic artifact
Wikipedia - Curiosity -- Quality related to inquisitive thinking
Wikipedia - Curly Thirlwell -- American sound engineer
Wikipedia - Cursus -- Neolithic earthwork
Wikipedia - Cuween Hill Chambered Cairn -- Neolithic chambered cairn on Mainland in the islands of Orkney
Wikipedia - C-value -- C-value is the amount, in picograms, of DNA contained within a haploid nucleus
Wikipedia - CV postcode area -- Postcode area within the United Kingdom
Wikipedia - CW postcode area -- Postcode area within the United Kingdom
Wikipedia - Cyanagapanthia -- Genus of beetles
Wikipedia - Cyanomethia -- Genus of beetles
Wikipedia - Cyanopsia -- Medical term for seeing everything tinted in blue
Wikipedia - Cyanthillium cinereum -- Species of flowering plant in the daisy family Asteraceae
Wikipedia - Cyberbullying -- Type of bullying occurs within electronic communication networking, the Internet and computer technology
Wikipedia - Cyberethics -- Philosophic study of ethics pertaining to computers
Wikipedia - Cyberpunk derivatives -- Subgenres of this speculative fiction genre
Wikipedia - Cyclone Xynthia -- 2010 violent European windstorm
Wikipedia - Cyclothiazide
Wikipedia - Cynognathia -- Clade of cynodonts
Wikipedia - Cynognathus -- Genus of cynognathian cynodonts
Wikipedia - Cynthia A. Johnson -- American politician from Michigan
Wikipedia - Cynthia A. Maryanoff -- American chemist
Wikipedia - Cynthia A. Montgomery -- American economist and academic
Wikipedia - Cynthia Ann Parker -- American kidnapped by the Comanches
Wikipedia - Cynthia A. Phillips -- American mathematician
Wikipedia - Cynthia Armour Coyne -- American politician
Wikipedia - Cynthia Arrieu-King -- American poet
Wikipedia - Cynthia Ashperger -- Croatian-Canadian actress
Wikipedia - Cynthia Bailey -- American model, reality television star, and actress
Wikipedia - Cynthia Ball -- American politician
Wikipedia - Cynthia Barker -- Filipino politician
Wikipedia - Cynthia Barnett -- American journalist
Wikipedia - Cynthia Barnhart -- American civil engineer and academic
Wikipedia - Cynthia Basinet -- American actress and singer
Wikipedia - Cynthia Bathurst -- American activist and mathematician
Wikipedia - Cynthia Bauerle -- American molecular biologist and college administrator
Wikipedia - Cynthia Baum -- American psychologist and academic administrator
Wikipedia - Cynthia Beall -- American anthropologist
Wikipedia - Cynthia Beath -- American computer scientist
Wikipedia - Cynthia Beck -- American businesswoman
Wikipedia - Cynthia Belliveau -- Canadian actress
Wikipedia - Cynthia B. Hall -- American politician
Wikipedia - Cynthia B. Lee -- Computer science lecturer at Stanford University
Wikipedia - Cynthia Bolbach -- Moderator of the General Assembly of the Presbyterian Church
Wikipedia - Cynthia Bond -- American author and former actress
Wikipedia - Cynthia Bouron -- American showgirl and actress
Wikipedia - Cynthia Breazeal -- American computer scientist
Wikipedia - Cynthia Brewer -- American geographer
Wikipedia - Cynthia Brimhall -- American model and B-movie actress
Wikipedia - Cynthia Bringle -- American potter
Wikipedia - Cynthia Brock-Smith -- American politician
Wikipedia - Cynthia Browning -- American politician and member of the Vermont State House of Representatives
Wikipedia - Cynthia Brown (singer) -- French singer with Indian origins
Wikipedia - Cynthia Burek -- Professor of Geoconservation
Wikipedia - Cynthia Burrows -- American chemist
Wikipedia - Cynthia Butare -- Rwandan-Swiss filmmaker
Wikipedia - Cynthia (butterfly) -- Subgenus of insects
Wikipedia - Cynthia Calderon -- Peruvian model
Wikipedia - Cynthia Calvillo -- American mixed martial arts fighter
Wikipedia - Cynthia Cameron -- Australian taekwondo practitioner
Wikipedia - Cynthia Carroll -- British businesswoman
Wikipedia - Cynthiacetus -- Genus of mammals
Wikipedia - Cynthia Chua -- Singaporean businesswoman
Wikipedia - Cynthia Cidre -- American screenwriter and producer
Wikipedia - Cynthia Clarey -- American operatic singer and educator
Wikipedia - Cynthia Clark -- American statistician
Wikipedia - Cynthia Clopper -- American linguist
Wikipedia - Cynthia Cloud -- American politician
Wikipedia - Cynthia C. Morton -- American geneticist
Wikipedia - Cynthia Coffman (murderer) -- American convicted of murder, on death row
Wikipedia - Cynthia Coffman (politician) -- American attorney and politician
Wikipedia - Cynthia Cooke -- British military nurse
Wikipedia - Cynthia Cooper (accountant) -- American accountant
Wikipedia - Cynthia Coull -- Canadian former figure skater
Wikipedia - Cynthia Cranz -- American voice actress (b. 1969)
Wikipedia - Cynthia Crossen -- American journalist and book critic
Wikipedia - Cynthia Cypert -- American actress and stunt performer
Wikipedia - Cynthia Daniel -- American photographer and former actress
Wikipedia - Cynthia Delaney Suwito -- Indonesian artist
Wikipedia - Cynthia Dobrinski -- American composer
Wikipedia - Cynthia Dunsford -- Canadian politician
Wikipedia - Cynthia Duque -- Mexican beauty pageant titleholder
Wikipedia - Cynthia Dwork -- American computer scientist
Wikipedia - Cynthia Elbaum -- American photojournalist
Wikipedia - Cynthia Eloise Cleveland -- American novelist, WCTU activist (1845-1932)
Wikipedia - Cynthia Enloe -- American feminist writer, theorist, and professor
Wikipedia - Cynthia Eppes Hudson -- American lawyer
Wikipedia - Cynthia Erivo -- English actress, singer and songwriter
Wikipedia - Cynthia E. Rosenzweig -- American agronomist and climatologist
Wikipedia - Cynthia Ettinger -- American actress
Wikipedia - Cynthia Falabella -- Brazilian actress
Wikipedia - Cynthia Farah -- American photographer and writer
Wikipedia - Cynthia Farrelly Gesner -- American actress
Wikipedia - Cynthia Felice -- American science fiction writer
Wikipedia - Cynthia Friend -- American chemist
Wikipedia - Cynthia Frisina -- American non-profit executive
Wikipedia - Cynthia Garcia Coll -- Puerto Rican developmental psychologist
Wikipedia - Cynthia Germanotta -- American philanthropist
Wikipedia - Cynthia Gibb -- American actress and model
Wikipedia - Cynthia Girard-Renard -- Canadian artist
Wikipedia - Cynthia Gomez -- American psychologist
Wikipedia - Cynthia Goodwin -- American canoeist
Wikipedia - Cynthia Gouw -- American actress and TV host
Wikipedia - Cynthia Grant (director) -- Canadian theatre director
Wikipedia - Cynthia Grant -- Canadian federal scientist
Wikipedia - Cynthia Harris -- American actress
Wikipedia - Cynthia Haymon -- American soprano
Wikipedia - Cynthia Herrup -- American historian
Wikipedia - Cynthia Hipwell -- American nanotechnologist and tribologist
Wikipedia - Cynthia Hogan -- American attorney and political advisor
Wikipedia - Cynthia Holmes Belcher -- American journalist
Wikipedia - Cynthia Hopkins -- American Theatre Artist and Composer
Wikipedia - Cynthia Hughes -- Grenadian journalist
Wikipedia - Cynthia Illingworth -- paediatrician and medical author
Wikipedia - Cynthia Irwin-Williams
Wikipedia - Cynthia Jameson -- Emeritus Professor of Chemistry
Wikipedia - Cynthia James -- Trinidadian Canadian writer and literary theorist
Wikipedia - Cynthia Kauffman -- American pair skater
Wikipedia - Cynthia Kenyon -- US molecular biologist
Wikipedia - Cynthia Keppel -- American nuclear physicist
Wikipedia - Cynthia Khan -- Taiwanese actress
Wikipedia - Cynthia Kierscht -- United States Department of State official
Wikipedia - Cynthia Lahti -- American contemporary artist (born 1963)
Wikipedia - Cynthia Larive -- American chemist
Wikipedia - Cynthia Lee Fontaine -- Puerto Rican drag queen
Wikipedia - Cynthia Lemieux-Guillemette -- Canadian artistic gymnast
Wikipedia - Cynthia Lennon -- First wife of John Lennon
Wikipedia - Cynthia Ling Lee -- American dancer and choreographer
Wikipedia - Cynthia Longfield -- Irish explorer and entomologist
Wikipedia - Cynthia Lummis -- American politician from Wyoming
Wikipedia - Cynthia Lynn -- American actress
Wikipedia - Cynthia MacAdams -- American actress and photographer
Wikipedia - Cynthia Majeke -- South African politician
Wikipedia - Cynthia Mamle Morrison -- Ghanaian politician (b. 1964)
Wikipedia - Cynthia Mascitto -- Italian short track speed skater
Wikipedia - Cynthia Mathis Beath
Wikipedia - Cynthia Maung
Wikipedia - Cynthia McClain-Hill -- American lawyer
Wikipedia - Cynthia McKinney-Capitol Hill police incident -- 2006 dispute between a member of congress and Capitol police
Wikipedia - Cynthia McKinney -- American politician and activist
Wikipedia - Cynthia Meyer -- Canadian sport shooter
Wikipedia - Cynthia M. Grund
Wikipedia - Cynthia Mulrow -- American physician (born 1953)
Wikipedia - Cynthia Neale-Ishoy -- Canadian equestrian
Wikipedia - Cynthia Nicoletti -- American legal historian
Wikipedia - Cynthia Nielsen
Wikipedia - Cynthia Nixon -- American actress
Wikipedia - Cynthia Olavarria -- Puerto Rican actress, television host, and fashion model
Wikipedia - Cynthia Ortega -- Dutch politician
Wikipedia - Cynthia Paige Simon -- American Paralympic judoka
Wikipedia - Cynthia Payne -- British brothel owner
Wikipedia - Cynthia Pepper -- American actress
Wikipedia - Cynthia Phelps -- American musician
Wikipedia - Cynthia Pine -- British Dentistry educator (born 1953)
Wikipedia - Cynthia Postan -- British debutante, translator, and horticulturalist
Wikipedia - Cynthia Potter -- American diver
Wikipedia - Cynthia Reed Nolan -- Australian writer and art dealer
Wikipedia - Cynthia Roberta McIntyre -- Theoretical physicist
Wikipedia - Cynthia Ross Friedman -- Canadian botanist
Wikipedia - Cynthia Rudin -- American computer scientist and statistician
Wikipedia - Cynthia Scheider -- American film editor
Wikipedia - Cynthia Schira -- American textile artist
Wikipedia - Cynthia Scott -- Canadian film director, producer, screenwriter and editor (b. 1939)
Wikipedia - Cynthia Shalom -- Nigerian actress and businessperson (born 1988)
Wikipedia - Cynthia Shepard Perry -- Former U.S. Ambassador to Sierra Leone and Burundi
Wikipedia - Cynthia Sikes Yorkin -- American actress
Wikipedia - Cynthia Slater -- American sex activist
Wikipedia - Cynthia Solomon -- Computer scientist
Wikipedia - Cynthia Spencer, Countess Spencer -- British countess
Wikipedia - Cynthia's Revels -- play by Ben Jonson
Wikipedia - Cynthia Stevenson -- American actress
Wikipedia - Cynthia Stokes Brown -- American educator-historian
Wikipedia - Cynthia Taft Morris -- American economist
Wikipedia - Cynthia Torres -- Guamanian businesswomanm, politician and educator
Wikipedia - Cynthia Tse Kimberlin -- American ethnomusicologist
Wikipedia - Cynthia Villar -- Filipino businesswoman and politician
Wikipedia - Cynthia Wandia -- Kenyan engineer, entrepreneur and corporate executive
Wikipedia - Cynthia Watros -- American actress
Wikipedia - Cynthia Weber -- American academic
Wikipedia - Cynthia Weil
Wikipedia - Cynthia Westcott -- Plant pathologist, author, and expert on roses
Wikipedia - Cynthia Whitchurch -- Australian microbiologist and eDNA researcher
Wikipedia - Cynthia Willett
Wikipedia - Cynthia Wolberger -- American structural biologist
Wikipedia - Cynthia Wood -- American model and actress
Wikipedia - Cynthia W. Shelmerdine -- American archaeologist
Wikipedia - Cynthia Wu-Maheux -- Canadian actress
Wikipedia - Cynthia Wyels -- American mathematician
Wikipedia - Cynthia Zamora -- Filipino actress
Wikipedia - Cynthidia -- Genus of beetles
Wikipedia - Cyrus Chothia -- English biochemist
Wikipedia - Cytoplasm -- Material within a cell
Wikipedia - Dagmawit Girmay Berhane -- Ethiopian sports director
Wikipedia - Dagmawit Moges -- Ethiopian politician
Wikipedia - Dagmawi Yimer -- Ethiopian-born Italian filmmaker
Wikipedia - Dagudu Moothalu -- 1964 film by Adurthi Subba Rao
Wikipedia - Daily Corinthian -- Newspaper in Mississippi, USA
Wikipedia - Daire Keogh -- Irish historian and third-level educational leader
Wikipedia - Daithi Doolan -- Irish politician
Wikipedia - Daithi M-CM-^S Conaill -- Irisih republican politician and military leader (1938-1991)
Wikipedia - Daithi M-CM-^S hM-CM-^Sgain -- Irish scholar
Wikipedia - Daivathinte Vikrithikal -- 1992 film by Lenin Rajendran
Wikipedia - Daka skull -- Homo erectus calvaria, discovered in the Ethiopian Rift Valley in 1997
Wikipedia - Dalaketnon -- Philippine mythical creature
Wikipedia - Dalapathi (film) -- 2018 film directed by Prashant Raj
Wikipedia - Damart -- French clothing company
Wikipedia - Damayanthi (film) -- 2019 horror-comedy Indian film by Navarasan
Wikipedia - Damayanthi Fonseka -- Sri Lankan actress
Wikipedia - Damien Keown -- Bioethicist focused on Buddhist ethics
Wikipedia - Damon and Pythias (play)
Wikipedia - Dams and reservoirs in Ethiopia -- Wikipedia list article of dams and reservoirs in Ethiopia
Wikipedia - Danakil Depression -- Geological depression, northern part of the Afar Triangle or Afar Depression in Ethiopia
Wikipedia - Danakil Desert -- desert in northeast Ethiopia
Wikipedia - DanaM-CM-/des -- mythical characters
Wikipedia - Danand -- Mythical Irish figure
Wikipedia - Dance This Mess Around -- 1979 single by the B-52's
Wikipedia - Dance to This -- 2018 single by Troye Sivan featuring Ariana Grande
Wikipedia - Daniel Berthiaume (singer-songwriter) -- Canadian musician
Wikipedia - Daniel Sulmasy -- American medical ethicist
Wikipedia - Danit Peleg -- Israeli fashion designer of printed clothing
Wikipedia - Danube Institute -- Right-wing think tank based in Budapest, Hungary
Wikipedia - Dan Werthimer
Wikipedia - DA postcode area -- Postcode area within the United Kingdom
Wikipedia - Daredevil (season 3) -- Third season of television series Daredevil
Wikipedia - Darejan Dadiani -- Third wife of Erekle II, Queen of Georgia
Wikipedia - Darge Sahle Selassie -- Ethiopian prince
Wikipedia - Darius the Great -- Third King of Kings of the Achaemenid Empire
Wikipedia - Dark horse -- previously less known person or thing that emerges to prominence
Wikipedia - Dark Sector -- Third-person shooter video game
Wikipedia - Dark Shadows -- American gothic soap opera
Wikipedia - Dark soy sauce -- Thick Chinese soy sauce used for color and flavour
Wikipedia - Darkveti-Meshoko -- Chalcolithic culture
Wikipedia - Darlando T. Khathing -- Indian academic
Wikipedia - Darlexx -- Warp knit fabric laminated to a monolithic film
Wikipedia - Dart Center for Journalism and Trauma -- American resource center and think tank for journalists
Wikipedia - Dashing Away with the Smoothing Iron -- English folk song
Wikipedia - Dasun Pathirana -- Sri Lankan actor
Wikipedia - Dative case -- Grammatical case generally used to indicate the noun to which something is given
Wikipedia - Dave Schulthise -- American musician
Wikipedia - David Dharmakeerthi -- Sri Lankan actor
Wikipedia - David Fithian -- American college administrator (born 1964)
Wikipedia - David Gauthier
Wikipedia - David Mathison
Wikipedia - David Mathis -- American golfer
Wikipedia - David Rathie -- Australian sportsman
Wikipedia - David Resnik -- American bioethicist
Wikipedia - Dawit II -- Emperor of Ethiopia
Wikipedia - Dawit Kebede -- Ethiopian journalist
Wikipedia - Daxam -- Fictional planet within the DC Universe
Wikipedia - Daydreams About Night Things -- 1975 single by Ronnie Milsap
Wikipedia - Day House Lane Stone Circle -- Neolithic stone circle in Wiltshire, England
Wikipedia - Days Like This (film) -- 2001 film by Mikael HM-CM-%fstrom
Wikipedia - Days Like This (Van Morrison song) -- single by Van Morrison
Wikipedia - Day trading -- Buying and selling financial instruments within the same trading day
Wikipedia - DD postcode area -- Postcode area within the United Kingdom
Wikipedia - DDR3 SDRAM -- Third generation of double-data-rate synchronous dynamic random-access memory
Wikipedia - Deadspace (in breathing apparatus) -- Deadspace (in breathing apparatus)
Wikipedia - Death of Hanna Lalango -- Kidnapping and murder of Ethiopian student Hana Lalango on 1 October 2014
Wikipedia - Debates within libertarianism
Wikipedia - Debre Libanos -- Monastery in Ethiopia
Wikipedia - Debre Markos University -- Public research university in Ethiopia
Wikipedia - Debtera -- occultist and religious figure who performs magic in Ethiopian tradition
Wikipedia - Debugging -- Process of finding and resolving defects or problems within a computer program
Wikipedia - Debye length -- Thickness of the electrical double layer (EDL)
Wikipedia - Deception -- Act of propagating beliefs of things that are not true, or not the whole truth
Wikipedia - Declaration of Helsinki -- document outlining the ethics of human medical experimentation
Wikipedia - Decolonising the Mind -- Book by NgM-EM-)gM-DM-) wa Thiong'o
Wikipedia - Decompression tables -- Tabulated data that allow divers to determine a decompression schedule for a given dive profile and breathing gas
Wikipedia - Decorrelation -- Process of reducing correlation within one or more signals
Wikipedia - Deendayal Upadhyaya -- Indian RSS thinker and former leader of the political party Bharatiya Jana Sangh
Wikipedia - Deep air diving -- Underwater diving beyond accepted limits for breathing air
Wikipedia - Deep Inside of You -- 2000 single by Third Eye Blind
Wikipedia - Deepthi Kumara Gunarathne -- Sri Lankan politician
Wikipedia - Deep Thinkers -- American hip hop act
Wikipedia - Defence Science and Technology Group -- Group within the Australian Department of Defence
Wikipedia - Deferred Action for Childhood Arrivals -- Immigration policy for unlawfully present immigrants within the U.S. who entered as minors
Wikipedia - De finibus bonorum et malorum -- Philosophical work on ethics by Cicero
Wikipedia - Dege Feder -- Multi-disciplinary Ethiopian-Israeli artist and choreographer
Wikipedia - Dehalococcoides -- Genus of bacteria within class Dehalococcoidia that obtain energy via the oxidation of hydrogen and subsequent reductive dehalogenation of halogenated organic compounds in a mode of anaerobic respiration called organohalide respiration
Wikipedia - Deianira -- Ancient Greek mythical character
Wikipedia - Deiphontes -- Mythical character
Wikipedia - Deiva Thirumagal -- 2011 film by A. L. Vijay
Wikipedia - Dejene Berhanu -- Ethiopian runner athlete
Wikipedia - Delhi Public School, Bathinda -- School in Bathinda, Punjab
Wikipedia - Deliathis neonivea -- Species of longhorn beetle
Wikipedia - Deliathis -- Genus of beetles
Wikipedia - Dellach im Drautal -- Place in Carinthia, Austria
Wikipedia - Demeke Mekonnen -- Ethiopian politician
Wikipedia - De minimis -- Latin phrase: 'about minimal things'
Wikipedia - Demulcent -- Agent forming a soothing film over irritated mucous membranes
Wikipedia - Dena -- Sub-range within the Zagros Mountains
Wikipedia - Denis Napthine -- 47th Premier of Victoria
Wikipedia - Dennis Linthicum -- American politician
Wikipedia - Dennis Thiessen -- Canadian wheelchair curler
Wikipedia - Den of Thieves (film) -- 2018 film by Christian Gudegast
Wikipedia - Dental dam -- A thin, rectangular sheet used in dentistry to isolate the operative site
Wikipedia - Dental floss -- Cord of thin filaments used to remove food and dental plaque from between teeth in areas a toothbrush is unable to reach
Wikipedia - Deobandi -- Revivalist movement within Sunni Islam
Wikipedia - Deontological ethics
Wikipedia - DE postcode area -- Postcode area within the United Kingdom
Wikipedia - Depressaria absynthiella -- Species of moth
Wikipedia - Dereistic thinking
Wikipedia - Dereje Agonafer -- Ethiopian-American engineer and educator
Wikipedia - Derg -- Military junta that ruled Ethiopia from 1974 to 1987
Wikipedia - Dericorythidae -- Family of grasshoppers
Wikipedia - Dermatopathia pigmentosa reticularis
Wikipedia - Descriptive ethics
Wikipedia - Desert Fathers -- Early Christian hermits, ascetics, and monks who lived mainly in the Scetes desert of Egypt beginning around the third century AD
Wikipedia - Design thinking -- Processes by which design concepts are developed
Wikipedia - Desloge Chapel -- Gothic church in St. Louis, Missouri
Wikipedia - Destination Maternity -- American clothing company
Wikipedia - Detachment (philosophy) -- state in which a person overcomes their attachment to desire for things, people or concepts of the world
Wikipedia - Deutschlandlied -- German patriotic song; its third stanza is the German national anthem
Wikipedia - Development, Concepts and Doctrine Centre -- Think tank
Wikipedia - Development of Uncharted 4: A Thief's End {{DISPLAYTITLE:Development of ''Uncharted 4: A Thief's End'' -- Development of Uncharted 4: A Thief's End {{DISPLAYTITLE:Development of ''Uncharted 4: A Thief's End''
Wikipedia - Devil on the Cross -- book by NgM-EM-)gM-DM-) wa Thiong'o
Wikipedia - Dev (mythology) -- Mythical creature in Albanian, Armenian, Iranian and Turkic mythology
Wikipedia - Devon Mathis -- American politician from California
Wikipedia - Devyani... Ekka Raja Rani -- Marathi Television Drama
Wikipedia - DG postcode area -- Postcode area within the United Kingdom
Wikipedia - Dharmasena Pathiraja -- Sri Lankan film director and screenwriter
Wikipedia - Dharmathin Thalaivan -- 1988 film by SP. Muthuraman
Wikipedia - Dharma Yuddham -- 1979 film by R. C. Sakthi
Wikipedia - Dhar Tichitt -- Neolithic site in Mauretania
Wikipedia - Dhaval Bathia -- Indian educationist and author
Wikipedia - Dhikku Theriyadha Kaattil -- 1972 film by N. C. Chakravarthi
Wikipedia - Dhirendra Premarshi -- Nepali author of Maithili language, cultural expert.
Wikipedia - DH postcode area -- Postcode area within the United Kingdom
Wikipedia - Dhruva Natchathiram -- Upcoming film by GVM Thala
Wikipedia - Dhyana Buddha statue -- Buddha statue in Amaravathi, India
Wikipedia - Diabetes insipidus -- Condition characterized by large amounts of dilute urine and increased thirst
Wikipedia - Dialectical monism -- Position that reality is ultimately a unified whole, distinguishing itself from monism by asserting that this whole necessarily expresses itself in dualistic terms.
Wikipedia - Diamictite -- A lithified sedimentary rock of non- to poorly sorted terrigenous sediment in a matrix of mudstone or sandstone
Wikipedia - Diana Athill -- Literary editor, novelist, memoirist
Wikipedia - Diane Lebouthillier -- Canadian politician
Wikipedia - Diane Mathis -- American immunologist
Wikipedia - Diaphragmatic breathing
Wikipedia - Diaphragm (optics) -- Thin opaque structure with an opening (aperture) at its center
Wikipedia - Dichanthium annulatum -- Species of plant
Wikipedia - Dichanthium aristatum -- Species of plant
Wikipedia - Dictyla ehrethiae -- Species of insect
Wikipedia - Diegocanis -- Genus of probainognathian cynodonts
Wikipedia - Diencephalon -- Division of the forebrain around the third ventricle
Wikipedia - Diffuser (breathing set part) -- Component fitted over the exhaust outlet to break up the exhaled gas
Wikipedia - Difret -- 2014 Ethiopian film
Wikipedia - Dimension -- Maximum number of independent directions within a mathematical space
Wikipedia - Dimethylcathinone
Wikipedia - Dimitrios Stathis -- Greek sports shooter
Wikipedia - Dimple Hayathi -- Indian actress
Wikipedia - Dimtsi Weyane -- Ethiopian Tigrinya-language television news channel
Wikipedia - Dimtu -- Town in Wolaita, Ethiopia
Wikipedia - Diotrephes -- Biblical character in the Third Epistle of John
Wikipedia - Directed set -- A set with a preorder in which any two elements are always both less than or equal to some third element.
Wikipedia - DirectHit -- Medical test used for the treatment of breast cancer
Wikipedia - Dirleton -- Village in East Lothian, Scotland
Wikipedia - Dirty Thirty (NYPD) -- New York City police scandal
Wikipedia - Discourse ethics
Wikipedia - Discovery Institute -- American non-profit public policy think tank based in Seattle, Washington
Wikipedia - Disney family -- American family whose second and third generations were filmmakers
Wikipedia - Disney's Hollywood Studios -- Third of four theme parks built at Walt Disney World
Wikipedia - Distinction (sociology) -- Social force that assigns different values upon different people within a given society
Wikipedia - Distressing -- Treating objects such as furniture or clothing to make them look old, worn, weathered, or lived-in
Wikipedia - Distributed thinking
Wikipedia - Districts of Ethiopia -- Third-level administrative divisions of Ethiopia
Wikipedia - Districts of Indonesia -- Third-level administrative subdivision of Indonesia
Wikipedia - Dithionite -- Anion
Wikipedia - Divergent thinking -- A method of generating creative ideas
Wikipedia - Dive skins -- Thin exposure suit to protect the skin in warm water
Wikipedia - Dive tables -- Tabulated data that allow divers to determine a decompression schedule for a given dive profile and breathing gas
Wikipedia - Diving activities -- Things people do while diving underwater
Wikipedia - Diving air filter -- Device to purify compressed breathing air
Wikipedia - Diving cylinder -- High pressure compressed gas cylinder used to store and supply breathing gas for diving
Wikipedia - Diving procedures -- Standardised methods of doing things that are known to work effectively and acceptably safely
Wikipedia - Diving regulator -- Mechanism that controls the pressure of a breathing gas supply for diving
Wikipedia - Divyanka Tripathi -- Indian television actress
Wikipedia - DIY ethic -- Do-It-Yourself: Self-sufficiency by completing tasks without the aid of a paid expert
Wikipedia - Djegui Bathily -- Senegalese judoka
Wikipedia - DM-DM-+ghajaM-aM-9M-^Gu Sutta -- Buddhist text about ethics for lay people
Wikipedia - DM-JM-?mt -- Kingdom in northern Ethiopia and Eritrea between 10th to 5th century BC
Wikipedia - DNA demethylation -- Removal of a methyl group from one or more nucleotides within an DNA molecule.
Wikipedia - DN postcode area -- Postcode area within the United Kingdom
Wikipedia - Do Anything You Say -- Song by David Bowie
Wikipedia - Docking and berthing of spacecraft -- Joining of two or more space vehicles
Wikipedia - Doctor Dolittle's Post Office -- The third work of Doctor Dolittle Books, the author was Hugh Lofting
Wikipedia - Doctor of Osteopathic Medicine -- Postgraduate medical degree
Wikipedia - Document Schema Definition Languages -- Framework within which multiple validation tasks of different types can be applied to an XML document
Wikipedia - Dodda Thimmaiah -- Indian politician
Wikipedia - Do Detectives Think? -- 1927 film
Wikipedia - Does My Head Look Big in This? -- 2005 book by Randa Abdel-Fattah
Wikipedia - Dogberry -- character in Much Ado About Nothing
Wikipedia - Do it yourself -- Building, modifying, or repairing something without the aid of experts or professionals
Wikipedia - Dokyala Shot -- Marathi language thriller film
Wikipedia - Dolichoderus smithi -- Species of ant
Wikipedia - Dolmen -- Type of single-chamber megalithic tomb
Wikipedia - Domain name -- Identification string that defines a realm of administrative autonomy, authority or control within the Internet
Wikipedia - DoM-DM-^_u M-CM-^GaliM-EM-^_ma Grubu -- Secret association within the Turkish military
Wikipedia - Domed city -- Large urban area enclosed within a dome
Wikipedia - Domestic tariff area -- Area within India outside of a special economic zone
Wikipedia - Domestic tourism -- travelling for pleasure or business within one's country
Wikipedia - Domestic worker -- Person who works within the employer's household
Wikipedia - Dominant thirteenth
Wikipedia - Dominique-Ceslas Gonthier -- Canadian priest
Wikipedia - Donald Roebling Estate -- Historic residential estate in Clearwater, within Pinellas County, FL
Wikipedia - Donna Dickenson -- American philosopher and medical ethicist
Wikipedia - Don Pedro (Much Ado About Nothing) -- Character in Much Ado About Nothing
Wikipedia - Don't Buy This -- 1985 video game for Spectrum
Wikipedia - Don't Download This Song -- 2006 single by "Weird Al" Yankovic
Wikipedia - Don't Eat This Book -- 2005 book
Wikipedia - Don't even think about it! -- Prohibition
Wikipedia - Don't Leave Me This Way -- 1975 song by Harold Melvin & the Blue Notes
Wikipedia - Don't Promise Me Anything -- 1937 film
Wikipedia - Don't Tell Everything -- 1921 film
Wikipedia - Don't Think I'm Not -- 2000 single by Kandi Burruss
Wikipedia - Don't Try This at Home (Billy Bragg album) -- 1991 studio album by Billy Bragg
Wikipedia - Don't Try This at Home: The Steve-O Video -- 2001 film by Steve-O
Wikipedia - Don't Wanna Lose This Feeling -- 2003 single by Dannii Minogue
Wikipedia - Don't You Know Who I Think I Was? -- 2006 greatest-hits album by the Replacements
Wikipedia - Don't You Worry 'bout a Thing -- 1974 single by Stevie Wonder
Wikipedia - Doo Wop (That Thing) -- 1998 single by Lauryn Hill
Wikipedia - Dora Milaje -- Fictional team of female characters within the Marvel universe
Wikipedia - Dorothy Davis Locanthi -- American astronomer
Wikipedia - Dorymyrmex smithi -- Species of ant
Wikipedia - Doryteuthis opalescens -- Species of Cephalopoda
Wikipedia - Dorze people -- Ethnic group in southern Ethiopia
Wikipedia - Dosa -- Thin crepes originating from South India
Wikipedia - Do Somethin' -- 2005 single by Britney Spears
Wikipedia - Dotanang -- village in Thimphu District, Bhutan
Wikipedia - Do the Right Thing -- 1989 film by Spike Lee
Wikipedia - Dothideomycetes -- Class of fungi
Wikipedia - Dothideomycetidae -- Subclass of fungi
Wikipedia - Dothidotthia -- Genus of fungi
Wikipedia - Dothill -- District in the north-western part of Telford, England
Wikipedia - Double or Nothing (1936 film) -- 1936 film
Wikipedia - Double or Nothing (1937 film) -- 1937 musical comedy film
Wikipedia - Double or Nothing (2019) -- 2019 All Elite Wrestling pay-per-view event
Wikipedia - Double or Nothing (2020) -- 2020 professional wrestling event promoted by All Elite Wrestling
Wikipedia - Double or Nothing (2021) -- 2021 professional wrestling event promoted by All Elite Wrestling
Wikipedia - Double-striped thick-knee -- Species of bird
Wikipedia - Doublet (clothing) -- A garment worn by men from the 15th to the 17th century
Wikipedia - Doublethink -- Simultaneously accepting two mutually contradictory beliefs as correct
Wikipedia - Dougie Poynter -- English musician, songwriter, fashion model, clothing designer, author, and amateur actor
Wikipedia - Doula -- A non-medical companion who supports a birthing woman
Wikipedia - Douthitt Strip -- Airport in California
Wikipedia - Dowker-Thistlethwaite notation -- Mathematical notation for describing the structure of knots
Wikipedia - Download This Song -- 2006 single by MC Lars featuring Jaret Reddick
Wikipedia - Doxocopa agathina -- Species of butterfly
Wikipedia - DoYaThing -- 2012 single by Gorillaz, James Murphy, and Andre 3000
Wikipedia - Do You Like This -- 1997 single by Rome
Wikipedia - Do Your Thing (7 Mile song) -- 1998 single by 7 Mile
Wikipedia - Do You Trust This Computer?
Wikipedia - D. P. Tripathi -- Indian politician
Wikipedia - Dracula -- 1897 Gothic horror novel by Irish author Bram Stoker
Wikipedia - Draft:Algerian caftan -- Algerian clothing
Wikipedia - Draft:Baju Sikap -- Malay traditional clothing
Wikipedia - Draft:Begum Barve -- 1979 Marathi play by Satish Alekar
Wikipedia - Draft:Cartoon Network Games -- Organisation that developes and publishes interactive gaming within the channel Cartoon Network
Wikipedia - Draft:Council for Social Development -- Indian Public Policy Think-tank
Wikipedia - Draft:Cuero (creature) -- mythical sea-monster
Wikipedia - Draft:Cynthia Dela Rosa -- American politician from Florida
Wikipedia - Draft:Dhananjay Das Kathiababa -- Hindu religious leader
Wikipedia - Draft:Drew House (clothing line) -- Clothing line launched by Justin Bieber
Wikipedia - Draft:Entity -- Something that exists in some identified universe of discourse
Wikipedia - Draft:Ethiopian Airlines Flight 3738 -- July 2020 aircraft fire incident, Shanghai, China
Wikipedia - Draft:European Policy Centre (CEP) -- Serbian think tank
Wikipedia - Draft:I Disagree Tour -- Third concert tour by American singer and YouTube personality, Poppy
Wikipedia - Draft:Jonathan Institute -- Jerusalem-based think tank
Wikipedia - Draft:Lakshmi Prathima Korada -- Indian playback singer
Wikipedia - Draft:Lalitesh Pati Tripathi -- Indian politician
Wikipedia - Draft:Mathilda Mariam Gvarliani -- Georgian female model
Wikipedia - Draft:Mehari Taddele Maru -- Ethiopian academic and human rights lawyer
Wikipedia - Draft:Melaku Alebel -- Ethiopian politician
Wikipedia - Draft:Nadukuthagai -- Neighbourhood in Avadi Taluk, in Thiruvallur district, in Tamil Nadu State, in India.
Wikipedia - Draft:Peddikuppam -- Neighbourhood in Gummidipoondi Taluk, in Thiruvallur district, in Tamil Nadu State, in India.
Wikipedia - Draft:Ramesh Awasthi -- Indian journalist and News anchor
Wikipedia - Draft:Republic of The Sohnland -- Micronation located within England
Wikipedia - Draft:Senthil Raghavan -- Film production designer
Wikipedia - Draft:Shivani Baokar -- Indian Hindi and Marathi films actress
Wikipedia - Draft:South Tirupathi alias Prasanna Venkatesa Perumal temple -- Vaishnavite temple in Thirumalai Vaiyavoor, Kanchipuram district, India
Wikipedia - Draft:Thisarana Arama -- Horana-based nonprofit organization founded in 2012
Wikipedia - Draft:This Is A War (All Saints song) -- 2016 single by All Saints
Wikipedia - Draft:This is the Year -- 2020 comedy film directed by David Henrie
Wikipedia - Draft:Thozhur -- Neighbourhood in Thiruvallur taluk, in Thiruvallur district, Tamil Nadu State, India
Wikipedia - Draft:Valentine Worthington -- British-American oceanographer
Wikipedia - Draft:Walveey -- Clothing retail company
Wikipedia - Draft:Where This Service Will... -- British radio series
Wikipedia - Draft:Yupp Thirai -- Indian-based Tamil language movie channel
Wikipedia - Drama-Kavala-Xanthi Super-prefecture -- Former subdivision of Greece
Wikipedia - Drapery -- Depiction of the folds and woven patterns of loose-hanging clothing on the human form
Wikipedia - Draupathi (2020 film) -- Tamil action drama film
Wikipedia - Drawn to Death -- 2017 third-person shooter video game
Wikipedia - DressBarn -- WomenM-bM-^@M-^Ys clothing store chain
Wikipedia - Dress form -- Model of the torso used for fitting clothing
Wikipedia - Dressing gown -- Type of clothing, loose-fitting outer garment
Wikipedia - Dressmaker -- Person who makes custom clothing for men and women
Wikipedia - Dreyfus affair -- Sociopolitical controversy in the French Third Republic
Wikipedia - Drinking straw -- Thin tube used to suck liquids from a container into the mouth of the drinker
Wikipedia - Drink to Me Only with Thine Eyes -- popular old song
Wikipedia - Drive-by shooting -- Type of assault that typically involves the enemy firing a weapon from within a motor vehicle and then fleeing
Wikipedia - DrM-CM-$ger (company) -- German manufacturer of breathing equipment
Wikipedia - DrM-CM-$ger Ray -- Semi-closed circuit recreational diving rebreather designed to use standard nitrox breathing gas mixtures
Wikipedia - Dr. No's Ethiopium -- album by Oh No
Wikipedia - Dromornithidae -- Extinct family of birds
Wikipedia - Drunken Monkey (smoothie bar chain) -- Smoothie bar chain in India
Wikipedia - Dry and Thirsty -- 1919 silent film directed by Craig Hutchinson
Wikipedia - Dry suit -- Watertight clothing that seals the wearer from cold and hazardous liquids
Wikipedia - DT postcode area -- Postcode area within the United Kingdom
Wikipedia - Dual-phase evolution -- A process that drives self-organization within complex adaptive systems
Wikipedia - Dublin Institute of Technology -- Large former third-level institution, amalgamated into Technological University Dublin
Wikipedia - Duchy of Carinthia
Wikipedia - Dudley Community -- The only one of the thirteen Harvard College Houses serving nonresident undergraduate students.
Wikipedia - Dui Prithibi (2015 film) -- 2015 film by FI Manik
Wikipedia - Duke of Carinthia
Wikipedia - Dulcinians -- A religious sect of the Late Middle Ages, originating within the Apostolic Brethren
Wikipedia - Dumbarton Oaks birthing figure -- Figurine of a woman giving childbirth in a squatting position
Wikipedia - Dun Laoghaire Institute of Art, Design and Technology -- Creative arts and media third level institution in suburban Dublin, Ireland
Wikipedia - Dupuytren's contracture -- Disease with gradual bending of the fingers due to scar tissue build-up within the palms
Wikipedia - Duster (clothing) -- Light, loose-fitting long coat
Wikipedia - Dustin Henderson -- Fictional character from the Netflix series Stranger Things
Wikipedia - Dutch oven -- Cooking pot with thick walls and a lid
Wikipedia - Duthiastrum -- Plant genus
Wikipedia - Duthiea -- Plant genus
Wikipedia - Duthie's golden mole -- South African mammal
Wikipedia - Duthil Old Parish Church and Churchyard -- Church in Inverness-shire, Scotland
Wikipedia - Duty-based ethics
Wikipedia - Duty -- Commitment or obligation to someone or something or to perform an action on the behalf of
Wikipedia - Duvensee paddle -- Mesolithic paddle found in Schleswig-Holstein, Germany
Wikipedia - Dvapara Yuga -- Third of four yugas (ages) in Hindu cosmology
Wikipedia - Dwarfie Stane -- Carved Megalithic chambered tomb in Scotland
Wikipedia - Dyal Singh Majithia -- Indian banker and activist (1848-1898)
Wikipedia - Dynamic topography -- Elevation changes caused by the flow within the Earth's mantle
Wikipedia - DY postcode area -- Postcode area within the United Kingdom
Wikipedia - Dysaesthesia aethiopica -- Alleged mental illness linked to scientific racism
Wikipedia - Dysrationalia -- Inability to think and behave rationally despite adequate intelligence
Wikipedia - Earthian -- Manga
Wikipedia - Earth's crust -- Thin shell on the outside of Earth
Wikipedia - Earth (wuxing) -- Third of five elements in Wuxing cycle
Wikipedia - East Asian gothic typeface
Wikipedia - Easter Aquhorthies stone circle -- Well-preserved recumbent stone circle in north-east Scotland
Wikipedia - East Linton -- Village in East Lothian, Scotland
Wikipedia - East Lothian -- Council area of Scotland
Wikipedia - East Lothian Yacht Club -- Yacht club in the UK
Wikipedia - East Molokai Volcano -- An extinct shield volcano comprising the eastern two-thirds of the island of MolokaM-JM-;i in the U.S. state of Hawaii.
Wikipedia - East Third Street Residential Historic District -- Historic building in Washburn, Wisconsin
Wikipedia - EastWest Institute -- American think tank focusing on backchannel diplomacy
Wikipedia - East-west traffic -- denotes a direction of traffic flow within a data center
Wikipedia - East Worthing -- Residential area in West Sussex, England
Wikipedia - Eblaite language -- Extinct Semitic language which was used during the third millennium BCE
Wikipedia - Ebrahim Fathi -- Iranian wushu athlete
Wikipedia - Ecclesmachan -- Village in West Lothian
Wikipedia - Echthistatodes -- Genus of beetles
Wikipedia - Echthistatus -- Genus of beetles
Wikipedia - Eclipse (Meyer novel) -- Third novel in the Twilight Saga by Stephenie Meyer
Wikipedia - Ecological thinning
Wikipedia - Economic Cooperation Foundation -- Israeli think tank
Wikipedia - Economic ethics
Wikipedia - Economic inequality -- Divergence in economic well-being within a group
Wikipedia - Economy of Ethiopia -- Economy of the country
Wikipedia - Ecteniniidae -- Family of probainognathian cynodonts
Wikipedia - Ecteninion -- Genus of probainognathian cynodonts
Wikipedia - Ectoedemia terebinthivora -- Species of moth
Wikipedia - Ectothiorhodosinus -- Genus of bacteria
Wikipedia - Edathiruthy
Wikipedia - Eden Royce -- Black American Gothic horror writer
Wikipedia - Ediacaran -- Third and last period of the Neoproterozoic Era
Wikipedia - Edict of Milan -- February AD 313 agreement to treat Christians benevolently within the Roman Empire
Wikipedia - Edinburgh Herald and Post -- Free weekly newspaper covering Edinburgh, Midlothian and Musselburgh
Wikipedia - Education in Ethiopia
Wikipedia - Ed van Thijn -- Dutch politician
Wikipedia - Edward Abramowski -- Polish philosopher, libertarian socialist, anarchist, psychologist and ethician (1868-1918)
Wikipedia - Edwin (company) -- Clothing retailer
Wikipedia - Effective date -- The date upon which something is considered to take effect
Wikipedia - Efficacy -- Able to finish something satisfactorly
Wikipedia - Efstathios Alexandris -- Greek politician and lawyer
Wikipedia - Efstathios Papadopoulos -- Greek yacht racer
Wikipedia - Efthimios Karamitsos -- German karateka
Wikipedia - Efthimios Mitas -- Greek sport shooter
Wikipedia - E. Gauthier -- French gymnast
Wikipedia - EggM-CM->er -- Norse mythical character
Wikipedia - EHealthInsurance -- Private online marketplace for health insurance
Wikipedia - EH postcode area -- Postcode area within the United Kingdom
Wikipedia - Einda Thiri -- First female governor of Pagan
Wikipedia - Ek Haseena Thi Ek Deewana Tha -- 2017 Indian Hindi-language romantic musical drama film
Wikipedia - Ek Mutthi Aasmaan (TV series) -- Indian television series
Wikipedia - Ek Thi Daayan -- 2013 Indian Hindi-language psychological horror film
Wikipedia - Ekulti Ek -- 2013 Indian Marathi-language film
Wikipedia - Elder Thing -- Fictional extraterrestrial in the Cthulhu Mythos
Wikipedia - Eleanor of Castile, Countess of Ponthieu
Wikipedia - Eleanor Worthington Cox -- British actress from Merseyside
Wikipedia - Electronic band structure -- Describes the range of energies that an electron within the solid may have and ranges of energy that it may not have
Wikipedia - Electronic literature -- Literary genre consisting of works of literature that originate within digital environments and require digital computation
Wikipedia - Eleothinus -- Genus of beetles
Wikipedia - Eleven (Stranger Things) -- Fictional character from the Netflix series Stranger Things
Wikipedia - Eleven Thirty Records -- independent American record label
Wikipedia - Elias Melka -- Ethiopian musician (1977-2019)
Wikipedia - Elisabeth Gassner -- German pickpocket, thief and prostitute
Wikipedia - Elisabeth Gerle -- Swedish ethicist
Wikipedia - Elisabethinsel -- Antarctic island
Wikipedia - Elisha Worthington -- American planter
Wikipedia - Elite Squad: The Enemy Within -- 2010 Brazilian crime film directed by Jose Padilha
Wikipedia - Elizabeth Mathis -- American actor and television actor
Wikipedia - Elizabeth Monroe -- Third First Lady of the United States
Wikipedia - Elizabeth Suzann -- Clothing manufacturing company
Wikipedia - Ellam Unakkaga -- 1961 film by Adurthi Subba Rao
Wikipedia - Ellert and Brammert -- Dutch mythical characters
Wikipedia - Elmer H. Inman -- American bank robber, jewel thief and outlaw
Wikipedia - El Wad -- Epipalaeolithic archaeological site in Mount Carmel, Israel
Wikipedia - Elytracanthinini -- Tribe of beetles
Wikipedia - Emahoy Tsegue-Maryam Guebrou -- Ethiopian composer and pianist, and nun
Wikipedia - Emain Ablach -- Mythical island in Irish mythology
Wikipedia - Emanationism -- Mode by which all things are derived from the first reality, or principle
Wikipedia - Emanuel Thiel -- Czech equestrian
Wikipedia - Embedded system -- Computer system with a dedicated function within a larger mechanical or electrical system
Wikipedia - Embolization -- Passage and lodging of an embolus within the bloodstream
Wikipedia - Embrithini -- Tribe of beetles
Wikipedia - Emergency gas supply -- Alternative independent breathing gas supply carried by a diver
Wikipedia - Emergency: This Book Will Save Your Life -- Book by Neil Strauss
Wikipedia - Emile Thielens -- Belgian architect (Antwerp)
Wikipedia - Emil Herrmann -- American luthier (1888-1968)
Wikipedia - Emmeline Pethick-Lawrence -- British women's rights activist, editor, suffragette
Wikipedia - Emotional intelligence -- Capability to understand one's emotions and use it to guide thinking and behavior
Wikipedia - Empathic concern
Wikipedia - Empathic design
Wikipedia - Empathic distress
Wikipedia - Empathising-systemising theory -- Theory on the psychological basis of autism
Wikipedia - Empathizing-systemizing (E-S) theory
Wikipedia - Empathogen-entactogen -- Class of psychoactive drugs that produce empathic experiences
Wikipedia - Emperor of Ethiopia -- Hereditary rulers of the Ethiopian Empire
Wikipedia - Employee silence -- Lack of communication within an organization
Wikipedia - Emsian -- Third stage of the Devonian
Wikipedia - EN 15227 -- European railway crashworthiness standard
Wikipedia - Encomium -- Latin word meaning "the praise of a person or thing"
Wikipedia - Encyclopedia of Ethics
Wikipedia - Endless Things
Wikipedia - End of Basque home rule in Spain -- Final period of the Basque self-government within the Crown of Castile and Spain
Wikipedia - Endophora -- Expressions that derive their reference from something within the surrounding text
Wikipedia - Endorheic lake -- Depression within an endorheic basin where water collects with no visible outlet
Wikipedia - Endoscopic third ventriculostomy -- Surgical procedure for treatment of hydrocephalus
Wikipedia - Endosymbiont -- Organism that lives within the body or cells of another organism
Wikipedia - Endothiodon -- Extinct genus of synapsid fron the Permian of Pangaea
Wikipedia - Endymion (mythology) -- Ancient Greek mythical character
Wikipedia - Enemy Within (album) -- 1986 album by Chris Spedding
Wikipedia - Energy in Ethiopia -- Overview of the production, consumption, import and export of energy and electricity in Ethiopia
Wikipedia - Energy Transitions Commission -- Think tank
Wikipedia - Engblom v. Carey -- Court case interpreting the Third Amendment to the U.S. Constitution
Wikipedia - Engineering ethics -- Moral principles within the field of engineering
Wikipedia - Engirundho Vandhan -- 1995 film by Santhana Bharathi
Wikipedia - England and Wales -- Administrative jurisdiction within the United Kingdom
Wikipedia - English Gothic architecture -- Architectural style in Britain
Wikipedia - English medieval clothing -- Costume of the period 500-1500 in England
Wikipedia - En Kelvikku Enna Bathil -- 1978 film by P. Madhavan
Wikipedia - Enkutatash -- public holiday of Ethiopia in coincidence of New Year of Ethiopian calendar
Wikipedia - Enosh Depthios -- Indonesian weightlifter
Wikipedia - EN postcode area -- Postcode area within the United Kingdom
Wikipedia - Entertain You -- Single from Dutch symphonic metal and rock band Within Temptation
Wikipedia - Enthiran -- 2010 Indian Tamil film directed by S. Shankar
Wikipedia - Enthusiasm -- Intense enjoyment, interest or approval towards something
Wikipedia - Entity-relationship model -- Model or diagram describing interrelated things
Wikipedia - Entoptic phenomenon -- Visual effect whose source is within the eye itself
Wikipedia - Environmental Ethics (journal)
Wikipedia - Environmental ethics -- Part of environmental philosophy
Wikipedia - Environmental virtue ethics
Wikipedia - Envy-free matching -- Matching where no person wants to switch their thing with someone else's
Wikipedia - Epanokalimavkion -- Item of clerical clothing in Orthodox Christianity
Wikipedia - Epibenthic sled -- An instrument designed to collect benthic and benthopelagic faunas from the deep sea
Wikipedia - Epicanthic fold -- Skin fold of the upper eyelid
Wikipedia - Epipalaeolithic -- Period in Levantine history
Wikipedia - Epipaleolithic
Wikipedia - Epiphany (feeling) -- Sudden understanding of something's essence
Wikipedia - Epirranthis diversata -- Species of moth
Wikipedia - Epistle of the Corinthians to Paul -- Work from the New Testament apocrypha
Wikipedia - Epistles to the Corinthians (disambiguation)
Wikipedia - Epistula Mithridatis -- Letter allegedly written by Mithridates VI of Pontus to the Parthian king Phraates III (r. 70-57 BC)
Wikipedia - Eponym -- Person or thing after which something is named
Wikipedia - Epothilone B
Wikipedia - Eranthis hyemalis -- Species of flowering plant in the family Ranunculaceae
Wikipedia - Eranthis -- genus of flowering plants in the buttercup family Ranunculaceae
Wikipedia - Erasmio -- Topeiros, Xanthi community
Wikipedia - Erastus Worthington -- American politician
Wikipedia - Erechthis -- Genus of insects
Wikipedia - Erethism -- Neurological disorder
Wikipedia - Ergothioneine -- naturally occurring amino acid
Wikipedia - Erianthinae -- Subfamily of grasshoppers
Wikipedia - Eric Pothier -- Canadian luger
Wikipedia - Eric Thirkell Cooper -- British soldier and war poet
Wikipedia - Erika Thijs -- Belgian politician
Wikipedia - Erika Thimey -- German dancer and dance educator
Wikipedia - Ernest Mathijs -- Canadian professor and author
Wikipedia - Ernest Nyssens -- Belgian homeopathic physician and writer
Wikipedia - Ernst Akert -- Swiss freethinker
Wikipedia - Erta Ale Range -- Volcanic chain in Ethiopia
Wikipedia - Erymanthian Boar -- Mythological boar
Wikipedia - Eryngium leavenworthii -- Species of flowering plant in the celery family Apiaceae
Wikipedia - Eryngium mathiasiae -- Species of flowering plant in the celery family Apiaceae
Wikipedia - Erythini -- Former coastal town in ancient Paphlagonia
Wikipedia - ESAT -- Ethiopian television network based on Washington, United States
Wikipedia - Escape set -- Self contained breathing apparatus providing gas to escape from a hazardous environment
Wikipedia - Ethcathinone
Wikipedia - Ethical banking -- A bank concerned with the social and environmental impacts of its investments and loans
Wikipedia - Ethical codes
Wikipedia - Ethical code
Wikipedia - Ethical community
Wikipedia - Ethical conduct
Wikipedia - Ethical consumerism
Wikipedia - Ethical Consumer
Wikipedia - Ethical Culture Fieldston School -- School in New York City
Wikipedia - Ethical Culture
Wikipedia - Ethical Decalogue
Wikipedia - Ethical decision
Wikipedia - Ethical dualism -- Imputing evil entirely to some people and not others.
Wikipedia - Ethical egoism -- Ethical position that moral agents should act in their own self-interest
Wikipedia - Ethical hacking
Wikipedia - Ethical hedonism
Wikipedia - Ethical idealism
Wikipedia - Ethical ideal
Wikipedia - Ethical Intuitionism (book)
Wikipedia - Ethical intuitionism
Wikipedia - Ethical living
Wikipedia - Ethical monotheism
Wikipedia - Ethical movement -- Ethical, educational, and religious movement
Wikipedia - Ethical naturalism
Wikipedia - Ethical non-naturalism
Wikipedia - Ethical personalism
Wikipedia - Ethical problems using children in clinical trials
Wikipedia - Ethical realism
Wikipedia - Ethical relationship
Wikipedia - Ethical relativism
Wikipedia - Ethical socialism -- type of socialism emphasizing ethics
Wikipedia - Ethical solipsism
Wikipedia - Ethical subjectivism
Wikipedia - Ethical Tea Partnership -- Ethical trade advocacy and certification body
Wikipedia - Ethical theories
Wikipedia - Ethical Theory and Moral Practice
Wikipedia - Ethical theory
Wikipedia - Ethical
Wikipedia - Ethicist
Wikipedia - Ethic of care
Wikipedia - Ethic of reciprocity
Wikipedia - Ethics and Democracy Network -- Political party in Ecuador
Wikipedia - Ethics and evolutionary psychology
Wikipedia - Ethics and Language
Wikipedia - Ethics and the Limits of Philosophy
Wikipedia - Ethics (Bonhoeffer)
Wikipedia - Ethics Commissioner (Canada) -- Canadian government Privacy Agency
Wikipedia - Ethics committee -- Committee overseeing the conduct of medical research and other human experimentation
Wikipedia - Ethics, Demonstrated in Geometrical Order
Wikipedia - Ethics (disambiguation)
Wikipedia - Ethics dumping -- Unethical research practice
Wikipedia - Ethics in America -- American television series
Wikipedia - Ethics in Government Act -- United States federal law
Wikipedia - Ethics in mathematics -- An emerging field of applied ethics
Wikipedia - Ethics in religion -- Ethics in religion
Wikipedia - Ethics, Institutions, and the Right to Philosophy
Wikipedia - Ethics in the Bible -- Ideas concerning right and wrong actions that exist in the Hebrew and Christian Bibles
Wikipedia - Ethics: Inventing Right and Wrong
Wikipedia - Ethics (journal)
Wikipedia - Ethics of artificial intelligence -- Ethical issues specific to AI
Wikipedia - Ethics of care -- Ethical theory
Wikipedia - Ethics of circumcision
Wikipedia - Ethics of eating meat -- Food ethics topic
Wikipedia - Ethics of Jainism
Wikipedia - Ethics of justice
Wikipedia - Ethics of nanotechnologies
Wikipedia - Ethics of quantification
Wikipedia - Ethics of technology
Wikipedia - Ethics of terraforming
Wikipedia - Ethics of uncertain sentience -- Applied ethics issue
Wikipedia - Ethics paper
Wikipedia - Ethics (philosophy)
Wikipedia - Ethics Since 1900 -- 1960 book by Mary Warnock, Baroness Warnock
Wikipedia - Ethics (Spinoza book)
Wikipedia - Ethics (Spinoza)
Wikipedia - Ethics (Watsuji book) -- Book by Tetsuro Watsuji
Wikipedia - Ethics -- Branch of philosophy that discusses right and wrong conduct
Wikipedia - Ethic
Wikipedia - Ethiene Franco -- Brazilian artistic gymnast
Wikipedia - Ethinab Rakhain -- Bangladeshi politician
Wikipedia - Ethinamate
Wikipedia - Ethinylestradiol/norethisterone acetate -- Pharmaceutical combination
Wikipedia - Ethinylestradiol
Wikipedia - Ethiopian-Adal war -- 1529-1543 war between the Ethiopian Empire and the Adal Sultanate
Wikipedia - Ethiopian Air Force -- Aerial military force of Ethiopia
Wikipedia - Ethiopian Airlines Flight 302 -- 2019 aircraft crash near Bishoftu, Ethiopia, killing 157
Wikipedia - Ethiopian Air Lines Flight 372 -- 1960 aviation accident
Wikipedia - Ethiopian Airlines Flight 409 -- 2010 aviation accident
Wikipedia - Ethiopian Airlines Flight 604 -- 1988 aviation accident
Wikipedia - Ethiopian Airlines -- Flag-carrier airline of Ethiopia
Wikipedia - Ethiopian Americans -- Americans of Ethiopian birth or descent
Wikipedia - Ethiopian aristocratic and court titles -- List of royal and noble titles in the Ethiopian Empire
Wikipedia - Ethiopian Beauty Queens -- beauty pageant
Wikipedia - Ethiopian binding -- Ethiopian bookbinding technique around sixteenth century
Wikipedia - Ethiopian Biotechnology Institute -- Government-owned research institute in Addis Ababa, Ethiopia
Wikipedia - Ethiopian birr -- Unit of current in Ethiopia
Wikipedia - Ethiopian Broadcasting Corporation -- Ethiopian public broadcaster
Wikipedia - Ethiopian calendar -- Principal calendar used in Ethiopia and Eritrea
Wikipedia - Ethiopian Catholic Church -- Metropolitan sui iuris Eastern particular church within the Catholic Church
Wikipedia - Ethiopian chant -- A liturgical chant used by Ethiopian Orthodox Tewahedo Church
Wikipedia - Ethiopian Christianity
Wikipedia - Ethiopian Church
Wikipedia - Ethiopian Citizens for Social Justice -- Political party in Ethiopia
Wikipedia - Ethiopian cross
Wikipedia - Ethiopian cuisine -- Culinary traditions of Ethiopia
Wikipedia - Ethiopian Democratic League -- Political party in Ethiopia
Wikipedia - Ethiopian dwarf mongoose -- Species of mongoose from Africa
Wikipedia - Ethiopian ecclesiastical titles
Wikipedia - Ethiopian Electric Power -- hydroelectric industry in Ethiopia
Wikipedia - Ethiopian Empire -- Monarchy covering the current states of Ethiopia and Eritrea (1270-1974)
Wikipedia - Ethiopian eunuch
Wikipedia - Ethiopian historiography -- Historiography of Ethiopia
Wikipedia - Ethiopian horses -- Horse breeds of Ethiopia
Wikipedia - Ethiopian Jewish cuisine
Wikipedia - Ethiopian Jews in Israel -- Jews who came from Ethiopia to the State of Israel
Wikipedia - Ethiopian Knights -- album by Donald Byrd
Wikipedia - Ethiopian language area
Wikipedia - Ethiopian mylomys -- Species of mammal
Wikipedia - Ethiopian National Defense Force -- Military force of Ethiopia
Wikipedia - Ethiopian Navy -- Former naval military force of Ethiopia and Eritrea (1955-1996)
Wikipedia - Ethiopian Orthodox Christianity
Wikipedia - Ethiopian Orthodox Church
Wikipedia - Ethiopian Orthodox Tewahedo Church -- Oriental Orthodox Church in Ethiopia
Wikipedia - Ethiopian People's Revolutionary Democratic Front -- 1988-2019 Ethiopian ethnic federalist political coalition
Wikipedia - Ethiopian People's Revolutionary Party -- Political party in Ethiopia
Wikipedia - Ethiopian philosophy
Wikipedia - Ethiopian Records -- Ethiopian DJ and producer
Wikipedia - Ethiopian Review
Wikipedia - Ethiopian Semitic languages -- family of languages spoken in Ethiopia, Eritrea, and Sudan
Wikipedia - Ethiopian Social Democratic Party -- Political party in Ethiopia
Wikipedia - Ethiopian suit -- Traditional formal wear of the men of Ethiopia and Eritrea
Wikipedia - Ethiopian Unity Patriots Front -- Political party and militant rebel organization in Ethiopia
Wikipedia - Ethiopian white-footed mouse -- Species of rodent
Wikipedia - Ethiopian
Wikipedia - Ethiopian wolf -- Canine native to Ethiopian Highlands
Wikipedia - Ethiopian xeric grasslands and shrublands -- ecoregion in northeastern Africa
Wikipedia - Ethiopian Zion Coptic Church
Wikipedia - Ethiopia -- Country in East Africa
Wikipedia - Ethiopid race -- Outdated grouping of human beings
Wikipedia - Ethiopiques -- Compilation album by various artists
Wikipedia - Ethiopoeus -- Genus of beetles
Wikipedia - Ethio telecom -- State-owned company that feeds telecommunication and the Internet service in Ethiopia
Wikipedia - Ethirigal Jakkirathai -- 1967 film by R. Sundaram
Wikipedia - Ethirkalam -- 1970 film by M. S. Solaimalai
Wikipedia - Ethiroli -- 1970 film by K. Balachander
Wikipedia - Ethirum Pudhirum -- 1999 film by Dharani Director
Wikipedia - E Thi -- Burmese fortune teller
Wikipedia - Ethmia penthica -- Species of moth
Wikipedia - Ethyl thiocyanate -- Chemical compound
Wikipedia - ETRSS-1 -- Ethiopian satellite
Wikipedia - Ettuthikkum Para -- 2020 Indian Tamil-language film
Wikipedia - Eucalyptus sheathiana -- Species of plant
Wikipedia - Euchorthippus declivus -- Species of grasshopper
Wikipedia - Euchorthippus -- Genus of grasshoppers
Wikipedia - Eudemian Ethics
Wikipedia - Eulithis populata -- Species of moth
Wikipedia - Eulithis prunata -- Species of moth
Wikipedia - Eulithis pyropata -- Species of moth
Wikipedia - Eulithis testata -- Species of moth
Wikipedia - Eumichthini -- Tribe of beetles
Wikipedia - Eunuchs: India's Third Gender -- 1991 ethnographic film
Wikipedia - Euphorbia schweinfurthii -- Species of plant
Wikipedia - Euphrasia Eluvathingal
Wikipedia - Eupithecia haworthiata -- Species of moth
Wikipedia - Eupithecia thiaucourti -- Species of moth
Wikipedia - Euplinthini -- Tribe of beetles
Wikipedia - European Leadership Network -- Pan-European think-tank
Wikipedia - European Research Group -- Eurosceptic faction within UK Conservative Party
Wikipedia - European Union value added tax -- Tax on goods and services within the European Union
Wikipedia - Eurovision Young Dancers 1989 -- Dance competition; third edition of Eurovision Young Dancers
Wikipedia - Eurranthis -- Species of moth
Wikipedia - Euryale (Gorgon) -- Mythical character; second eldest of the Gorgons, the three sisters that have the hair of living, venomous snakes
Wikipedia - Eurydice of Argos -- Mythical Greek queen
Wikipedia - Eustathios Daphnomeles -- Byzantine general and governor
Wikipedia - Eustathius of Antioch
Wikipedia - Eustathius of Cappadocia
Wikipedia - Eustathius of Constantinople
Wikipedia - Eustathius of Epiphania
Wikipedia - Eustathius of Mtskheta -- Orthodox Christian saint
Wikipedia - Eustathius of Sebaste
Wikipedia - Eustathius of Thessalonica -- Byzantine scholar and bishop
Wikipedia - Euthima -- Genus of beetles
Wikipedia - Euthyphro dilemma -- Ethical problem on the origin of morality posed by Plato
Wikipedia - Eutychianism -- Specific understanding of how the human and divine relate within the person of Jesus
Wikipedia - Eva Birthistle -- Irish actress and writer
Wikipedia - Evander of Pallantium -- Mythical character of Greek and Roman mythology, king of Pallantium
Wikipedia - Evangelical Anglicanism -- Tradition within Anglicanism
Wikipedia - Evatt Foundation -- Australian political think tank
Wikipedia - Even Better Than the Real Thing Vol. 2 -- compilation album
Wikipedia - Even Better Than the Real Thing Vol. 3 -- compilation album
Wikipedia - Even Better Than the Real Thing -- 1992 single by U2
Wikipedia - Event horizon -- A region in spacetime from which nothing can escape
Wikipedia - Everybody Knows This Is Nowhere (song) -- Neil Young song
Wikipedia - Everyday (Dave Matthews Band song) -- closing track and third radio single from Dave Matthews Band's album Everyday
Wikipedia - Every Day Is for the Thief -- Book by Teju Cole
Wikipedia - Every Little Thing U Do -- 1993 single by Christopher Williams
Wikipedia - Everything2 -- Web-based community
Wikipedia - Everything and More (Natalia album) -- album by Natalia
Wikipedia - Everything Bad Is Good for You
Wikipedia - Everything Beautiful Is Far Away (film) -- 2017 film directed by Pete Ohs
Wikipedia - Everything but the Girl -- English musical duo
Wikipedia - Everything Changed... -- 2019 EP by Social House
Wikipedia - Everything Changes (Markus Fagervall song) -- 2006 single by Markus Fagervall
Wikipedia - Everything Changes (Take That song) -- 1994 single by Take That
Wikipedia - Everything Counts -- 1983 single by Depeche Mode
Wikipedia - Everything (Dum Dums song) -- 2000 song by Dum Dums
Wikipedia - Everything Falls Apart (song) -- Single by Dog's Eye View
Wikipedia - Everything for Father -- 1953 film
Wikipedia - Everything for Gloria -- 1941 film
Wikipedia - Everything for Sale (1921 film) -- 1921 film
Wikipedia - Everything for Sale -- 1968 film
Wikipedia - Everything for the Woman -- 1934 film
Wikipedia - Everything Goes Cold -- Industrial band from California
Wikipedia - Everything Happens at Night -- 1939 film by Irving Cummings
Wikipedia - Everything Happens to Me (1938 film) -- 1938 film by Roy William Neill, starring Max Miller
Wikipedia - Everything Has Changed -- 2013 single by Taylor Swift featuring Ed Sheeran
Wikipedia - Everything (Henry Rollins album) -- Album by Henry Rollins
Wikipedia - Everything I Am (song) -- 2000 single by Anna Vissi
Wikipedia - Everything I Like -- 1993 film
Wikipedia - Everything in Between (Matt Wertz album) -- album by Matt Wertz
Wikipedia - Everything I Need to Know I Learned from a Little Golden Book -- Humor book
Wikipedia - Everything in Its Right Place -- Song by Radiohead
Wikipedia - Everything is a file
Wikipedia - Everything Is Amplified -- album by Veto
Wikipedia - Everything Is Awesome -- 2014 song performed by Tegan and Sara featuring The Lonely Island
Wikipedia - Everything Is Burning -- album by IAMX
Wikipedia - Everything Is Good Here/Please Come Home -- 2003 album
Wikipedia - Everything Is Love -- 2018 studio album by The Carters
Wikipedia - Everything Is Under Control: Conspiracies, Cults and Cover-ups
Wikipedia - Everything I Wanted -- 2019 single by Billie Eilish
Wikipedia - Everything (Misia song) -- 2000 song by Misia
Wikipedia - Everything Moves Alone -- 2001 film
Wikipedia - Everything Must Change (Paul Young song) -- 1984 single by Paul Young
Wikipedia - Everything Must Go (song) -- 1996 single by Manic Street Preachers
Wikipedia - Everything (Nine Inch Nails song) -- Nine Inch Nails song
Wikipedia - Everything Now
Wikipedia - Everything's Coming Up Roses -- 1959 song from the musical, Gypsy
Wikipedia - Everythings for Sale -- 2019 album by American rapper Westside Boogie
Wikipedia - Everything's Gonna Be Alright (Naughty by Nature song) -- 1991 single by Naughty by Nature
Wikipedia - Everything (software)
Wikipedia - Everything's Rosie -- 1931 film
Wikipedia - Everything That Happens Will Happen Today -- 2008 studio album by David Byrne and Brian Eno
Wikipedia - Everything That Rises Must Converge
Wikipedia - Everything (video game) -- 2017 simulation video game
Wikipedia - Everything We Need -- Song by Kanye West
Wikipedia - Everything which is not forbidden is allowed -- A constitutional principle
Wikipedia - Everything -- Term from metaphysics designating all that exists
Wikipedia - Everything Will Be Better in the Morning -- 1948 film
Wikipedia - Everything Will Be Fine (2010 film) -- 2010 film
Wikipedia - Everything Will Flow -- 1999 single by Suede
Wikipedia - Everything You Always Wanted to Know About Sex* (*But Were Afraid to Ask) (film) -- 1972 film by Woody Allen
Wikipedia - Everything You Do -- 2000 single by M2M
Wikipedia - Everything You Need (song) -- 2000 single by Madison Avenue
Wikipedia - Everything You Want (Ray J song) -- 1997 song by Ray J
Wikipedia - Every Woman Has Something -- 1931 film
Wikipedia - Evisu -- A Japanese designer clothing company
Wikipedia - Evolutionary debunking -- Philosophical argument against moral and ethical realism
Wikipedia - Evolutionary ethics -- Field of inquiry that explores how evolutionary theory might bear on our understanding of ethics or morality.
Wikipedia - Evolutionary ideas of the Renaissance and Enlightenment -- Changes in thinking about evolution from religious and spiritual to more mechanistic and biological over the 17th and 18th centuries
Wikipedia - Evolution of eusociality -- Origins of cooperative brood care, overlapping generations within a colony of adults, and a division of labor into reproductive and non-reproductive groups.
Wikipedia - Ewen Thomson -- Scottish luthier
Wikipedia - Ex'Act -- Third studio album by Exo
Wikipedia - Exilarch -- Leader of the Jewish community in Babylon during the era of the Parthians, Sassanids and Abbasids up until the Mongol invasion of Baghdad in 1258, with intermittent gaps
Wikipedia - Exochi, Xanthi -- Topeiros, Xanthi community
Wikipedia - Exome -- Sequences remaining within RNA after RNA splicing
Wikipedia - Exophora -- Reference to something not in the same text
Wikipedia - Experimental pop -- Pop music that cannot be categorized within traditional musical boundaries
Wikipedia - Explanatory gap -- Difficulty that physicalist theories have in explaining how physical properties give rise to the way things feel when they are experienced
Wikipedia - Exponential smoothing
Wikipedia - Exposition (narrative) -- Background information within a narrative; one of four rhetorical modes
Wikipedia - EX postcode area -- Postcode area within the United Kingdom
Wikipedia - Exposure suit -- Clothing to protect against an extreme environment
Wikipedia - Exquisite Form -- American clothing brand
Wikipedia - Extensor hallucis longus muscle -- A thin muscle, situated between the tibialis anterior and the extensor digitorum longus
Wikipedia - External cause -- Associating a specific object or acute process that was caused by something outside the body
Wikipedia - Extraterritorial operation -- law enforcement or military operation conducted within a foreign country
Wikipedia - Extreme points of Ethiopia -- Geography of Ethiopia
Wikipedia - Eyelid -- Thin fold of skin that covers and protects the eye
Wikipedia - Eye of a needle -- metaphor for an unthinkable thought in Abrahamic religions
Wikipedia - Eyerusalem Jiregna -- Ethiopian photographer
Wikipedia - Eyes of a Thief -- 2014 film
Wikipedia - Eyob Mekonnen -- Ethiopian reggae singer
Wikipedia - Ezana Stone -- Stele in Aksum, the capital of the ancient Kingdom of Aksum, in present-day Ethiopia
Wikipedia - Ezekiel 37 -- The thirty-seventh chapter of the Book of Ezekiel
Wikipedia - Ezekiel Emanuel -- American oncologist and bioethicist
Wikipedia - Fabien Thieme -- French politician
Wikipedia - Fabrosaurus -- Extinct genus of ornithischian dinosaurs from the early Jurassic
Wikipedia - Faceted glass -- Type of drinkware made from especially hard and thick glass
Wikipedia - Factfulness: Ten Reasons We're Wrong About the World - and Why Things Are Better Than You Think -- 2018 book by Hans Rosling
Wikipedia - Factions in the Democratic Party (United States) -- List of political factions within the U.S. Democratic Party
Wikipedia - Faculty (division) -- Division within a university
Wikipedia - Faculty of Medicine Ramathibodi Hospital, Mahidol University -- Medical school in Thailand
Wikipedia - Fairphone 3 -- Third phone model of the company Fairphone
Wikipedia - Fairyland -- Mythical land of fairies in British folklore
Wikipedia - Fairy -- Mythical being or legendary creature in European folklore
Wikipedia - Faith -- Confidence or trust in a person, thing, or concept
Wikipedia - Fajsal Matloub Fathi -- Iraqi weightlifter
Wikipedia - Falkenstein Castle (Niederfalkenstein) -- Castle in Carinthia, Austria
Wikipedia - Falkner's Circle -- Neolithic stone circle in Wiltshire, England
Wikipedia - Falsamblesthis -- Genus of beetles
Wikipedia - Falsimargarita benthicola -- Species of sea snail
Wikipedia - Falsimargarita thielei -- Species of sea snail
Wikipedia - Family aggregation -- Clustering of traits within a family
Wikipedia - Fano (militia) -- Militant group in Ethiopia
Wikipedia - Faraday wave -- Ripples on liquid within a vibrating receptacle
Wikipedia - Farbauti -- Norse mythical character
Wikipedia - Fargo (season 3) -- Third season of the American television series
Wikipedia - Farung Yuthithum -- Thai model
Wikipedia - Farzand -- 2018 Marathi language epic historical drama film
Wikipedia - Fascia lata -- Deep fascia of the thigh
Wikipedia - Fascial compartment -- Section within the body containing muscles and nerves and surrounded by fascia
Wikipedia - Fashion and clothing in the Philippines -- Fashion and folk costume of the Philippines
Wikipedia - Fashion tourism -- Form of tourism about shopping in various clothing stores
Wikipedia - Faster Fene (series) -- Marathi book series by B. R. Bhagwat
Wikipedia - Fasting and abstinence in the Ethiopian Orthodox Tewahedo Church
Wikipedia - Fate's Plaything -- 1920 film
Wikipedia - Fathia Amaimia -- Tunisian Paralympic athlete
Wikipedia - Fathia Ayodele Karim -- Ghanaian medical doctor
Wikipedia - Fathi Ahmed -- Finnish-Somali actor and stand-up comedian
Wikipedia - Fathi Bashagha -- Libyan politician
Wikipedia - Fathima Babu -- Indian actress
Wikipedia - Fathimath Azifa -- Maldivian film actress
Wikipedia - Fathimath Fareela -- Maldivian film actress
Wikipedia - Fathimath Zoona -- Maldivian female singer
Wikipedia - Fathi Tawfiq Abdulrahim -- Yemeni politician
Wikipedia - Fathite
Wikipedia - Fatmah Baothman -- AI ethics researcher
Wikipedia - Fatteshikast -- Marathi language historical drama film
Wikipedia - Faustina (wife of Constantius II) -- Empress, third wife of ConstantiusM-bM-^@M-^Y II.
Wikipedia - Favourite Things -- 2003 single by Big Brovaz
Wikipedia - Fear, and Loathing in Las Vegas (band)
Wikipedia - Fear and Loathing in Las Vegas (film) -- 1998 film directed by Terry Gilliam
Wikipedia - Fear, and Loathing in Las Vegas -- Japanese electronicore band
Wikipedia - Fear and Misery of the Third Reich -- 1938 play by Bertolt Brecht
Wikipedia - Federal enclave -- A parcel of land which is within a state but under federal jurisdiction
Wikipedia - Feel Something (song) -- 2019 single by Bea Miller
Wikipedia - Feel This Moment -- 2013 single by Pitbull ft. Christina Aguilera
Wikipedia - Felix Adler (Society for Ethical Culture)
Wikipedia - Felix Mary Ghebreamlak -- Ethiopian Cistercian monk and priest
Wikipedia - Felix of Thibiuca -- 4th-century martyr
Wikipedia - Fellow traveller -- One who sympathizes and co-operates with an organization, without being a member
Wikipedia - Feminism in Ethiopia
Wikipedia - Feminist ethics
Wikipedia - Feminist justice ethics
Wikipedia - Feminists: What Were They Thinking? -- 2018 documentary film
Wikipedia - Fenodyree -- Proper name and a class of mythical beings
Wikipedia - Fenzy -- French manufacturer of industrial and diving breathing equipment
Wikipedia - Ferrey River -- River in the Tembien highlands of Ethiopia
Wikipedia - Ferrybridge Henge -- Neolithic henge monument
Wikipedia - Fetha Nagast -- Supreme law of Ethiopia prior to 1931
Wikipedia - Fethi Gurcan -- Turkish equestrian
Wikipedia - Fethi Okyar -- Turkish politician
Wikipedia - Fethiye Mosque (Athens)
Wikipedia - Fetish fashion -- Extreme or provocative clothing
Wikipedia - Feu Mathias Pascal -- 1925 film
Wikipedia - Fiber -- Natural or synthetic substance made of long, thin filaments
Wikipedia - Fibula (brooch) -- Ancient pin or brooch for securing clothing
Wikipedia - Fictional book -- Book that only exists within a work of fiction
Wikipedia - Fictionalism -- Pretending to treat something as literally true (a "useful fiction")
Wikipedia - Ficus albert-smithii -- Species of fig from South America
Wikipedia - Ficus cyathistipula -- Tropical African fig tree
Wikipedia - FIFA Ethics Committee -- Judicial bodies of FIFA
Wikipedia - Fifth Third Arena -- Multi-purpose arena in Cincinnati, Ohio
Wikipedia - Figght -- 2019 Indian Marathi language film
Wikipedia - Fight for This Love -- 2009 single by Cheryl Cole
Wikipedia - Figurine -- Small item resembling something, usually a person
Wikipedia - Fikirte Addis -- Ethiopian fashion designer
Wikipedia - Fikre Selassie Wogderess -- Ethiopian politician
Wikipedia - Filial piety in Buddhism -- Aspect of Buddhist ethics, story-telling traditions, apologetics and history
Wikipedia - Fillet (redaction) -- Form of redaction using dashes within words
Wikipedia - Film Kathi -- 1918 film
Wikipedia - Filozoa -- Monophyletic grouping within the Opisthokonta
Wikipedia - Filseta -- Christian feast day in the Ethiopian Orthodox Churches in commemoration of Dormition and Assumption of Mary
Wikipedia - Finagle's law -- Anything that can go wrong, will-at the worst possible moment
Wikipedia - Final Fantasy: The Spirits Within -- 2001 American animated sci-fi film
Wikipedia - Fine-tuned universe -- The hypothesis that life in the Universe depends upon certain physical constants having values within a narrow range and the belief that the observed values warrant an explanation.
Wikipedia - Finishing (textiles) -- Any process performed after dyeing the yarn or fabric to improve the look, performance, or "hand" (feel) of the finished textile or clothing
Wikipedia - Finn Kristian Marthinsen -- Norwegian politician
Wikipedia - FINO -- Humorous scheduling algorithm "First In, Nothing Out"
Wikipedia - Finsler-Hadwiger theorem -- Describes a third square derived from any two squares that share a vertex
Wikipedia - Fionn mac Cumhaill -- Irish mythical hero
Wikipedia - Firaq partug -- Traditional women's clothing in Afghanistan
Wikipedia - Fir Bolg -- Mythical settlers of Ireland
Wikipedia - Fir Clump Stone Circle -- Neolithic stone circle in Wiltshire, England
Wikipedia - Fire breathing
Wikipedia - Firefox (mythology) -- Finnish mythical creature
Wikipedia - First Battle of Krithia -- A Battle in Gallipoli during the First World War
Wikipedia - First Communion -- Christian Eucharistic sacrament, typically occurs between the ages of seven and thirteen
Wikipedia - First Epistle to the Corinthians -- Book of the Bible (Letter)
Wikipedia - First Great Awakening -- Series of Christian revivals in Britain and its Thirteen Colonies in the 1730s and 1740s
Wikipedia - First Italo-Ethiopian War -- 1895-1896 war between the Ethiopian Empire and the Kingdom of Italy
Wikipedia - First Lady of Ethiopia -- the wife of Ethiopian Prime Minister
Wikipedia - First Swedish Crusade -- Mythical crusade
Wikipedia - First Temperate Neolithic -- Archaeological horizon of Neolithic Southeastern Europe
Wikipedia - First Things First 2000 manifesto
Wikipedia - First Things
Wikipedia - Fiscal conservatism -- Economic ideology within conservatism in the United States
Wikipedia - Fischer's thick-toed gecko -- Species of African gecko
Wikipedia - FI-TA -- Australian sportswear clothing company
Wikipedia - Fit-fit -- Ethiopian-Eritrean food
Wikipedia - Fitsum Arega -- Ethiopian diplomat
Wikipedia - Five precepts -- Basic code of ethics for Buddhist lay people
Wikipedia - Five Thieves -- In Sikhism, five major weaknesses of the human personality at variance with its spiritual essence
Wikipedia - FiveThirtyEight -- American data-based news website
Wikipedia - Fix This Now -- 2015 newspaper headline
Wikipedia - Fjalar and Galar -- Norse mythical characters
Wikipedia - Fjalar (rooster) -- Norse mythical character
Wikipedia - Fjolvar -- Norse mythical character
Wikipedia - Fjorgyn and Fjorgynn -- Norse mythical characters
Wikipedia - FK postcode area -- Postcode area within the United Kingdom
Wikipedia - Flag of Ethiopia -- National flag
Wikipedia - Flamboyant -- Florid style of late Gothic architecture
Wikipedia - Flaming Gorge Dam -- Concrete thin-arch dam on the Green River in northern Utah, United States
Wikipedia - Flat (landform) -- A relatively level surface of land within a region of greater relief
Wikipedia - Fletcher's Ice Island -- A thick, tabular iceberg discovered by U.S. Air Force Colonel Joseph O. Fletcher, used as a manned scientific station in the Arctic for several years
Wikipedia - Flexor digiti minimi brevis muscle (foot) -- Muscles of the sole of the foot in the third layer
Wikipedia - Floater -- Deposits within the eye's vitreous humour
Wikipedia - Flowing Tears -- German gothic metal band
Wikipedia - Flupentixol -- typical antipsychotic drug of the thioxanthene class
Wikipedia - Flying monkeys (popular psychology) -- People who act on behalf of a narcissist to a third party, usually for an abusive purpose
Wikipedia - F. Matthias Alexander
Wikipedia - Folkvangr -- Norse mythical location
Wikipedia - Follow This -- American docu-series from BuzzFeed on Netflix
Wikipedia - Fonthill Letter
Wikipedia - Food court -- Indoor plaza or common area within a facility that provides a common area for self-serve dinner
Wikipedia - Foothill College
Wikipedia - Foothill Conservancy -- Nonprofit organization based in California, United States
Wikipedia - Foothill Ranch, Lake Forest, California -- Human settlement in California, United States of America
Wikipedia - Foothills Nordic Ski Club -- Skiing and biathlon club in Calgary, Canada
Wikipedia - Foothills Parkway -- National parkway in Tennessee
Wikipedia - Foothills Park -- Park in Palo Alto, California, United States
Wikipedia - Foothills Trail -- Long-distance hiking trail in the United States
Wikipedia - Forbes 400 -- Annual list of wealthiest Americans
Wikipedia - Ford Fiesta (third generation) -- supermini car, third generation of the Ford Fiesta
Wikipedia - Forest Bathing -- is the seventh studio album by A Hawk and a Hacksaw
Wikipedia - Foresterhill -- Area within Aberdeen, Scotland
Wikipedia - Forever Slave -- Spanish gothic metal band
Wikipedia - Forget Everything You Know -- extended play by D.b.s.
Wikipedia - Formal ethics
Wikipedia - Formal wear -- Class of clothing for special occasions or events
Wikipedia - Fornjot -- Norse mythical character
Wikipedia - Forster coupling -- The resonant energy transfer between excitons within adjacent QD's (quantum dots)
Wikipedia - Forsythia koreana -- Species of flowering plant in the olive family Oleaceae
Wikipedia - Forsythia M-CM-^W intermedia -- Hybrid flowering plant in the olive family Oleaceae
Wikipedia - Forsythia suspensa -- Species of flowering plant in the olive family Oleaceae
Wikipedia - Forsythia -- Genus of flowering plants in the olive family Oleaceae
Wikipedia - Forsythieae -- Tribe of flowering plants
Wikipedia - For the Girl Who Has Everything (song) -- 1997 single by NSYNC
Wikipedia - Forthing T5 EVO -- Chinese CUV
Wikipedia - Foul (nautical) -- Nautical term meaning to entangle or entwine, and more generally that something is wrong or difficult
Wikipedia - Foundation for Defense of Democracies -- Think tank and policy institute
Wikipedia - Foundation for Political, Economic and Social Research -- Turkish think-tank
Wikipedia - Founding of Rome -- Mythical tale
Wikipedia - Four Last Things (video game) -- 2017 point-and-click adventure video game
Wikipedia - Fourth Industrial Revolution -- Current trend of automation and data exchange in manufacturing technologies. It includes cyber-physical systems, the Internet of things and cloud computing
Wikipedia - Four Thirds system -- digital camera sensor and lens mount format
Wikipedia - Fowzia Fathima -- Indian film cinematographer and director
Wikipedia - Fox Racing -- American action sports and clothing brand
Wikipedia - FP Top 100 Global Thinkers
Wikipedia - Fraction of inspired oxygen -- Volumetric proportion of oxygen to other constituents in a breathing gas
Wikipedia - Francesca Vanthielen -- Belgian actress
Wikipedia - Franciscans -- Group of religious orders within the Catholic Church
Wikipedia - Francoise Thiry -- Belgian equestrian
Wikipedia - Francois Thierry-Mieg -- French sailor
Wikipedia - Franklin Matthias
Wikipedia - Franklin Tuthill -- American politician
Wikipedia - Frank Thieme -- German yacht racer
Wikipedia - Frederic Gauthier -- French canoeist
Wikipedia - Frederick M. Smith -- Third Prophet-President of the Reorganized Church of Jesus Christ of Latter Day Saints (Community of Christ
Wikipedia - Fred Thiele -- American politician
Wikipedia - Fred Worthington (trade unionist) -- British trade unionist
Wikipedia - Freediving -- Underwater diving without breathing apparatus
Wikipedia - Freedom suit -- lawsuits in the Thirteen Colonies and the United States filed by enslaved people against slaveholders to assert their freedom
Wikipedia - FreedomWorks -- Conservative and libertarian think tank
Wikipedia - Freeflow -- A state of continuous flow of breathing gas in an underwater breathing apparatus
Wikipedia - Free-thinking
Wikipedia - French Connection (clothing) -- UK-based apparel company
Wikipedia - French mother sauces -- Sauce from which other sauces are derived within the French cooking tradition
Wikipedia - French Third Republic -- Nation of France from 1870 to 1940
Wikipedia - French Workers' Party -- Socialist party during the French Third Republic
Wikipedia - Friar Park -- English Victorian neo-Gothic mansion, former home of George Harrison
Wikipedia - Friday Night Lights (mixtape) -- Third mixtape by J. Cole
Wikipedia - Friday the Thirteenth (1949 film) -- 1949 film
Wikipedia - Fridolin Hamma -- German luthier
Wikipedia - Friedrich Luthi -- Swiss sports shooter
Wikipedia - Frithiof Holmgren -- Swedish physiologist
Wikipedia - Fritigern -- Gothic King
Wikipedia - Fritz Thiedemann -- German equestrian
Wikipedia - From Little Things Big Things Grow -- song by Paul Kelly and Kev Carmody, released on 1991 and 1993 albums and as a single in 1993
Wikipedia - From This Moment On (Shania Twain song) -- 1998 single by Shania Twain
Wikipedia - Fruit of the Loom -- American clothing manufacturer
Wikipedia - Fryat Yemane -- Ethiopian actress, television host, and fashion model
Wikipedia - Fuad al-Rikabi -- Ba'athist politician
Wikipedia - Fuck Off Get Free We Pour Light on Everything -- 2014 album
Wikipedia - Fuck What You Think -- album by Main Source
Wikipedia - FUCT (clothing) -- American clothing company
Wikipedia - Fugitives, Smugglers, and Thieves -- 2018 book by Sharada Balachandran Orihuela
Wikipedia - Fuhrerprinzip -- principle of political authority in the Third Reich
Wikipedia - Fujikawa-shuku -- Thirty-seventh of the 53 stations of the TM-EM-^MkaidM-EM-^M
Wikipedia - Fulaytah ibn Qasim -- Third Emir of Mecca (d. 1133)
Wikipedia - Fulcrum (Anglican think tank) -- Church of England think tank
Wikipedia - Funk This (George Porter Jr. album) -- album by George Porter
Wikipedia - Funk This -- album by Chaka Khan
Wikipedia - Fur clothing
Wikipedia - Furra -- Legendary queen in Ethiopia
Wikipedia - Furthest Thing -- 2013 song performed by Drake
Wikipedia - Fur -- Soft, thick, hairy coat of a mammal
Wikipedia - Futagawa-juku -- Thirty-third of the 53 stations of the TM-EM-^MkaidM-EM-^M
Wikipedia - Fuzanglong -- Mythical dragon in Chinese mythology
Wikipedia - FY postcode area -- Postcode area within the United Kingdom
Wikipedia - Gabriella Ghermandi -- Italo-Ethiopian Writer
Wikipedia - Gaduvakurthi -- village in Andhra Pradesh, India
Wikipedia - Gadzooks (retailer) -- American teen-clothing retail chain.
Wikipedia - Gaetano da Thiene (philosopher)
Wikipedia - Gaetano of Thiene
Wikipedia - Gainas -- 4th-century Gothic military leader
Wikipedia - Gajendra Ahire -- Indian Marathi film maker and screenwriter
Wikipedia - Galilean transformation -- Transform between the coordinates of two reference frames which differ only by constant relative motion within the constructs of Newtonian physics
Wikipedia - Gallery grave -- Form of megalithic tomb
Wikipedia - Gambela Region -- Regional state in western Ethiopia
Wikipedia - Gamucha -- Thin, coarse cotton towel common in South and Southeast Asia
Wikipedia - Ganapathi Sachchidananda
Wikipedia - Ganapathi Sundara Natciyar Puram -- Village in Virudhunagar district, Tamil Nadu, India
Wikipedia - Ganapathi Thanikaimoni
Wikipedia - Ganesh Chaturthi -- annual Hindu festival
Wikipedia - Ganesh Shankar Vidyarthi Puraskar -- journalism award
Wikipedia - Gang Gam-chan -- General during Third Goryeo-Khitan War
Wikipedia - Gangr -- Norse mythical character
Wikipedia - Gangubai Kathiawadi -- 2020 biographical film directed by Sanjay Leela Bhansali
Wikipedia - Ganni -- Danish clothing company
Wikipedia - Gan Thiam Poh -- Singaporean politician and businessperson
Wikipedia - Gantos -- American women's clothing retailer
Wikipedia - Gap (clothing retailer)
Wikipedia - Gap Inc. -- American multinational clothing and accessories dates
Wikipedia - Garanimals -- American line of children's clothing
Wikipedia - Garash cake -- A Bulgarian chocolate and walnut cake of 5 thin layers with a chocolate frosting
Wikipedia - Gargareans -- Mythic tribe
Wikipedia - Garifuna language -- Member of the Arawakan language family, spoken in Central America, especially in Honduras, Guatemala, Belize, and Nicaragua, also within the USA
Wikipedia - Gari (ginger) -- Thinly sliced young ginger marinated in a solution of sugar and vinegar served usually served with sushi
Wikipedia - Garleton Castle -- Scheduled monument in East Lothian, Scotland, UK
Wikipedia - Gary Dorrien -- American social ethicist and theologian
Wikipedia - Gas blender -- Person who blends breathing gas mixtures for scuba diving and fills diving cylinders
Wikipedia - Gas blending for scuba diving -- Mixing and filling cylinders with breathing gases for use when scuba diving
Wikipedia - Gas panel -- Breathing gas distribution panel for surface-supplied diving
Wikipedia - Gas reclaim system -- System to recover used breathing gas and prepare it for re-use
Wikipedia - Gas switching -- Changing the breathing gas mixture during a dive
Wikipedia - Gastornithidae -- Extinct family of birds
Wikipedia - Gastornithiformes -- Extinct order of birds
Wikipedia - Gastrointestinal tract -- Organ system within humans and other animals pertaining to the stomach and intestines
Wikipedia - Gatestone Institute -- Far-right think tank
Wikipedia - Gauntlet: The Third Encounter -- 1990 video game
Wikipedia - Gau (territory) -- German term for a region within a country
Wikipedia - Gauthier Destenay -- Belgian architect
Wikipedia - Gauthier Klauss -- French canoeist
Wikipedia - Gayantha Karunathilaka -- Sri Lankan politician
Wikipedia - Gay-friendly -- Said of someone or something that promotes a respectful environment for LGBT people
Wikipedia - Gears of War -- Third-person shooter video game series
Wikipedia - Gebre Hanna -- Ethiopian poet
Wikipedia - Gedu Andargachew -- Ethiopian politician
Wikipedia - Geetha Kanthi Jayakody -- Sri Lankan actress
Wikipedia - Geet Sethi -- Indian billiards player
Wikipedia - GeirroM-CM-0r -- Norse mythical character
Wikipedia - Gemini (astrology) -- Third astrological sign in the present zodiac
Wikipedia - Gemini (Wild Nothing album) -- album by Wild Nothing
Wikipedia - Gender neutrality in languages with gendered third-person pronouns -- Pronoun that refers to an entity other than the speaker or listener
Wikipedia - Genetic admixture -- Result of interbreeding between two or more previously isolated populations within a species
Wikipedia - Genetic code -- Rules by which information encoded within genetic material is translated into proteins.
Wikipedia - Genevieve Gauthier -- Canadian mathematician
Wikipedia - Genevieve Thiroux d'Arconville -- French scientist
Wikipedia - Genfel -- River in the Tigray highlands of Ethiopia
Wikipedia - Genius (2018 Tamil film) -- 2018 Indian Tamil-language drama film directed by Suseenthiran
Wikipedia - Genius (mythology) -- In ancient Roman religion, an individual instance of a general divine nature that is present in every individual person, place, or thing
Wikipedia - Gentleman Thief (2001 film) -- 2001 film by Ernest William Hornung
Wikipedia - Gentleman thief -- Stock character; a sophisticated and well-mannered thief
Wikipedia - Gentrification in the United States -- A process where a poor urban area is altered by wealthier people displacing existing residents
Wikipedia - Geoesthia -- Monotypic moth genus in family Urodidae
Wikipedia - Geoethics
Wikipedia - Geopolitical imagination -- Constructed view of the world that reflect the vision of a placeM-bM-^@M-^Ys, a countryM-bM-^@M-^Ys or a societyM-bM-^@M-^Ys role within world politics
Wikipedia - Georg David Matthieu -- German engraver and painter
Wikipedia - George Efstathiou -- British astronomer
Wikipedia - Georges Chapouthier -- French neuroscientist and philosopher
Wikipedia - George S. Patton's speech to the Third Army -- Motivational speech to U.S. troops entering World War II
Wikipedia - Georges Pierre Thibaut -- Belgian chess player
Wikipedia - Georg Heinrich Thiessen -- German astronomer
Wikipedia - Georgia within the Russian Empire -- 1801-1918 period of Georgian history
Wikipedia - Georgios Stathis -- Greek sports shooter
Wikipedia - Georg Matthias Monn -- Austrian composer and organist (1717-1750)
Wikipedia - GEOS-3 -- The third and final satellite of NASA's Geodetic Earth Orbiting Satellite/Geodynamics Experimental Ocean Satellite program
Wikipedia - Gerald John Mathias -- Indian Catholic priest
Wikipedia - German Christians (movement) -- A movement within the German Evangelical Church
Wikipedia - German Development Institute -- Think tank
Wikipedia - Gerry (company) -- American outdoor sports clothing and gear brand
Wikipedia - Gersemi -- Norse mythical character
Wikipedia - Gestumblindi -- Norse mythical character
Wikipedia - Gethin Anthony -- English actor
Wikipedia - Gethin Creagh -- Sound engineer
Wikipedia - Gethin Jones -- Welsh television presenter
Wikipedia - Get into Something -- album by The Isley Brothers
Wikipedia - Get Ready for This -- 1991 single by 2 Unlimited
Wikipedia - Getting Haiti Right This Time
Wikipedia - Getting Things Done -- Book by David Allen
Wikipedia - Getting to This -- album by Blodwyn Pig
Wikipedia - Ghagra choli -- A traditional clothing of women from Indian Subcontinent
Wikipedia - Ghajini - The Game -- 2008 third-person action game
Wikipedia - Ghebremariam -- common surname in Eritrea and Ethiopia
Wikipedia - Ghillie suit -- Type of camouflage clothing designed to resemble the background environment such as foliage, snow or sand
Wikipedia - Ghost Rider (Danny Ketch) -- Marvel Comics superhero, the third person to use the name Ghost Rider
Wikipedia - Ghosts and Grisly Things -- Collection of short stories by Ramsey Campbell
Wikipedia - Ghumne Mechmathi Andho Manche -- Book by Bhupi Serchan
Wikipedia - Giant's Ring -- Neolithic henge monument
Wikipedia - Giba River -- River in the Tigray highlands of Ethiopia
Wikipedia - Gib Hill -- Neolithic burial mound in Derbyshire, UK
Wikipedia - Giga Nevada -- Lithium-ion battery factory
Wikipedia - G-III Apparel Group -- American clothing company
Wikipedia - Gildan -- clothing company
Wikipedia - Gildo Kassa -- Ethiopian-based Afrobeat composer
Wikipedia - Gil Duthie -- Australian politician (1912-1998)
Wikipedia - Gillingr -- Norse mythical character
Wikipedia - Gillygaloo -- Mythical creature from American folklore
Wikipedia - Giordano (store) -- Hong Kong clothing retailer
Wikipedia - Giovannona Long-Thigh -- 1973 film by Sergio Martino
Wikipedia - Girlfriend (2019 film) -- 2019 Marathi language film
Wikipedia - Girl on the Third Floor -- 2019 horror film directed by Travis Stevens
Wikipedia - Girls Ain't Nothing but Trouble -- Single by DJ Jazzy Jeff & The Fresh Prince
Wikipedia - Girls on Top (song) -- 2000 song performed by Girl Thing
Wikipedia - Giuseppe Guarneri -- Italian luthier
Wikipedia - Give It 2 U -- Robin Thicke song
Wikipedia - Give Me Everything -- 2011 single by Pitbull
Wikipedia - Give Us This Night -- 1936 film by Alexander Hall
Wikipedia - Gjalp and Greip -- Norse mythic characters
Wikipedia - Glacial period -- Interval of time within an ice age that is marked by colder temperatures and glacier advances
Wikipedia - Glacier cave -- A cave formed within the ice of a glacier
Wikipedia - GlaM-CM-0sheimr -- Norse mythical location
Wikipedia - Glaucus of Lycia -- Greek mythical character
Wikipedia - Glawackus -- Mythical creature from American folklore
Wikipedia - Glia limitans -- Thin astrocyte membrane surrounding the brain and spinal cord
Wikipedia - Globalization and World Cities Research Network -- UK think tank
Wikipedia - GlobalSecurity.org -- Think tank website focused on security issues
Wikipedia - Glossary of locksmithing terms -- Wikipedia glossary
Wikipedia - Glowing pickle demonstration -- Ions within the pickle emit light as a result of atomic electron transitions
Wikipedia - Glutathione -- chemical compound
Wikipedia - Glutethimide -- Medication
Wikipedia - Gnipahellir -- Mythical cave in Norse mythology
Wikipedia - Gnotobiosis -- All the forms of life present within an organism can be accounted for. Typically gnotobiotic organisms are germ-free or gnotophoric (having only one contaminant).
Wikipedia - Goat Canyon (Tijuana River Valley) -- Canyon mostly within Baja California
Wikipedia - Goba (woreda) -- Political division in Ethiopia
Wikipedia - Gobu Seyo -- District in Ethiopia
Wikipedia - Goday Narayana Gajapathi Rao -- Indian politician
Wikipedia - God-fearer -- Greco-Roman sympathizers to Hellenistic Judaism
Wikipedia - God Gave Me Everything (Mick Jagger song) -- 2001 single by Mick Jagger
Wikipedia - Goethite
Wikipedia - Goithi -- Former Village Development Committee in Nepal
Wikipedia - Gokulathil Seethai (2019 TV series) -- 2019 Indian television series
Wikipedia - Gokulathil Seethai -- 1996 film by Agathiyan
Wikipedia - Golden Triangle (Norwich) -- Area within the south western suburbs Norwich, England
Wikipedia - Gold Line Foothill Extension -- Northeastern extension of the Los Angeles Metro Gold Line
Wikipedia - Goldsmithing
Wikipedia - Goldwater Institute -- Conservative and libertarian public policy think tank
Wikipedia - Goliathia -- Extinct species of bird
Wikipedia - Gomathi Nayagam -- 2004 film directed by Ponvannan
Wikipedia - Gomphodontia -- Clade of cynognathian cynodonts
Wikipedia - Gondar -- City in Amhara Region, Ethiopia
Wikipedia - Goniothalamus griffithii -- Species of plant
Wikipedia - Gonthier Group SA -- Swiss annuities company
Wikipedia - Gonystylus keithii -- Species of ramin tree
Wikipedia - Goobuntu -- Ubuntu derivative that was once used internally within Google
Wikipedia - Good-for-Nothing -- 1922 film
Wikipedia - Good Mythical Morning -- American comedy, talk, and variety YouTube series
Wikipedia - Goods -- Tangible or intangible thing that satisfies human wants and can be transferred
Wikipedia - Good Thing (Eternal song) -- 1996 single by Eternal
Wikipedia - Good Thing Going -- album by Rhonda Vincent
Wikipedia - Good Thing (Rebecka Tornqvist album) -- 1995 Rebecka Tornqvist studio album
Wikipedia - Good Things Foundation -- British registered charity
Wikipedia - Good Thing (Zedd and Kehlani song) -- 2019 single by Zedd and Kehlani
Wikipedia - Good Thinking Society
Wikipedia - Good -- Concept in religion, ethics, and philosophy
Wikipedia - Goofus bird -- Mythical creature from American folklore
Wikipedia - Google The Thinking Factory
Wikipedia - Google (verb) -- Transitive verb, meaning to search for something using the Google search engine
Wikipedia - Gopurangal Saivathillai -- 1982 film by Manivannan
Wikipedia - Gorchakov Fund -- Russian think tank
Wikipedia - Goriparthi Narasimha Raju Yadav
Wikipedia - Goshu Wolde -- Ethiopian politician
Wikipedia - Gotarzes II of Parthia
Wikipedia - Gotarzes II -- 1st century AD king of the Parthian Empire
Wikipedia - Gothic architecture -- Architectural style of Medieval Europe
Wikipedia - Gothic art
Wikipedia - Gothica (Ten album) -- album by Ten
Wikipedia - Gothic Bible
Wikipedia - Gothic Blimp Works -- Comics tabloid
Wikipedia - Gothic boxwood miniature -- Early 16th-century wood carving of the Low Countries
Wikipedia - Gothic chess
Wikipedia - Gothic country
Wikipedia - Gothic double
Wikipedia - Gothic fashion
Wikipedia - Gothic fiction -- Genre or mode of literature and film that combines fiction and horror, death, and at times romance
Wikipedia - Gothic (film)
Wikipedia - Gothic film
Wikipedia - Gothic Harvest -- 2018 film
Wikipedia - Gothic horror
Wikipedia - Gothic II -- 2002 video game
Wikipedia - Gothic Kabbalah -- album by Therion
Wikipedia - Gothic language -- Extinct East Germanic language
Wikipedia - Gothic Line -- German defensive line in Italy during World War II
Wikipedia - Gothic literature
Wikipedia - Gothic metal
Wikipedia - Gothic (moth) -- Species of moth
Wikipedia - Gothic novel
Wikipedia - Gothic plate armour -- 15th century European steel plate armour
Wikipedia - Gothic Quarter, Barcelona -- The centre of the old city of Barcelona
Wikipedia - Gothic Revival architecture -- Architectural movement
Wikipedia - Gothic Revival
Wikipedia - Gothic rock -- Musical subgenre of post-punk and alternative rock
Wikipedia - Gothic romance film
Wikipedia - Gothic science fiction
Wikipedia - Gothic series
Wikipedia - Gothic verbs -- Language component
Wikipedia - Gothic War (376-382) -- War
Wikipedia - Gothic War (535-554) -- A war between the Byzantine Empire and the Ostrogothic Kingdom of Italy
Wikipedia - Gothic Western -- Contemporary subculture
Wikipedia - Gothika Vampyrika Heretika -- album by Alexander Nunziati
Wikipedia - Gothi -- Priest or tribal Scandinavian leader
Wikipedia - Gotta Get Thru This (song) -- 2001 single by Daniel Bedingfield
Wikipedia - Gotta Let This Hen Out! -- 1985 live album by Robyn Hitchcock & The Egyptians
Wikipedia - Gotta Thing About You -- 2017 single by FO&O
Wikipedia - Gotthilf Fischer -- German choir and orchestra director
Wikipedia - Gotthilf Heinrich Ernst Muhlenberg -- United States botanist and Lutheran clergyman (1753-1815)
Wikipedia - Gotthilf Heinrich von Schubert
Wikipedia - Gotthilf Hempel
Wikipedia - Gottlieb Heinrich Georg Jahr -- German-French homeopathic physician
Wikipedia - Government Arts College, Thiruvananthapuram -- College in India
Wikipedia - Goyu-shuku -- Thirty-fifth of the 53 stations of the TM-EM-^MkaidM-EM-^M
Wikipedia - G postcode area -- Postcode area within the United Kingdom
Wikipedia - Gra Adiam -- River in the Tembien highlands of Ethiopia
Wikipedia - Gracilis muscle -- Most superficial muscle on the medial side of the thigh
Wikipedia - Graded absolutism -- Theory of moral absolutism in Christian ethics
Wikipedia - Grain size -- Diameter of individual grains of sediment, or of lithified particles in clastic rocks
Wikipedia - Graliwdo -- River in the Tembien highlands of Ethiopia
Wikipedia - Grand Duchess Maria Nikolaevna of Russia -- Third daughter of Nicholas II of Russia and Alexandra Fyodorovna
Wikipedia - Grand Duchy of Oldenburg -- Grand duchy within the German Confederation, North German Confederation and German Empire
Wikipedia - Grand Ethiopian Renaissance Dam
Wikipedia - Grapholita janthinana -- Species of moth
Wikipedia - Graptolithina -- Subclass of Pterobranchia in the phylum Hemichordata
Wikipedia - Grass valley -- A meadow within a forested and relatively small drainage basin
Wikipedia - Grater -- Tool to grate something
Wikipedia - Graveworm -- Italian gothic-symphonic black metal band
Wikipedia - Gray Army Airfield -- Military airfield located within Joint Base Lewis-McChord
Wikipedia - Grease ice -- A thin, soupy layer of frazil crystals clumped together, which makes the ocean surface resemble an oil slick
Wikipedia - Great Things (Phil Wickham song) -- 2018 single by Phil Wickham
Wikipedia - Great Valley Products -- Third-party Amiga
Wikipedia - GRECE -- French ethno-nationalist think-tank
Wikipedia - Greedy algorithm -- This article describes a type of algorithmic approach that is used to solve computer science problems
Wikipedia - Greek dress -- The clothing of the Greek people
Wikipedia - Greek to me -- Idiom for something not understandable
Wikipedia - Green Alliance -- British environmental charity and think tank
Wikipedia - Greenhouse gas -- Gas in an atmosphere that absorbs and emits radiation within the thermal infrared range
Wikipedia - Green jersey -- Clothing in road bicycle racing
Wikipedia - Greuthungi -- Gothic tribe
Wikipedia - Grevillea anethifolia -- Species of shrub of the family Proteaceae that is endemic to Western Australia
Wikipedia - Grevillea linsmithii -- Species of shrub in the family Proteaceae endemic to New South Wales and Queensland Australia
Wikipedia - Grevillea shuttleworthiana -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grimpoteuthis -- Genus of cephalopods known as the dumbo octopuses
Wikipedia - Grooving in Green -- British gothic rock band
Wikipedia - Gross domestic product -- Market value of goods and services produced within a country
Wikipedia - Grotesque (architecture) -- Fantastic or mythical figure used as architectural element
Wikipedia - Ground-level power supply -- Alternative method of third rail electrical pick-up for street trams
Wikipedia - Group-think
Wikipedia - Groupthink
Wikipedia - Growth of religion -- Development of various religions within society
Wikipedia - Guanethidine
Wikipedia - Gudaf Tsegay -- Ethiopian athlete
Wikipedia - Gudrun Thielemann -- German actress of stage, film and television
Wikipedia - Guess (clothing) -- American clothing line brand
Wikipedia - Guillaume-Mathieu Dumas -- French general
Wikipedia - Guillaume Thierry -- Mauritian athlete
Wikipedia - Guivre -- Dragonlike mythical creature
Wikipedia - Gulaothi -- City in Uttar Pradesh, India
Wikipedia - Gulf Research Center -- Think tank in Saudi-Arabia
Wikipedia - Gullane -- Village in East Lothian, Scotland
Wikipedia - Gullfaxi -- Norse mythical horse
Wikipedia - Gullinbursti -- Mythical creature
Wikipedia - Gullveig -- Norse mythical character
Wikipedia - Gumberoo -- Mythical creature from American folklore
Wikipedia - Gunaa -- 1991 film by Santhana Bharathi
Wikipedia - Gunavanthudu -- 1975 Telugu film directed by Adurthi Subba Rao
Wikipedia - Gungrave -- third-person shooter video game
Wikipedia - GunnloM-CM-0 -- Norse mythical character
Wikipedia - Gunthiern
Wikipedia - Gunthild Weber -- German soprano
Wikipedia - GU postcode area -- Postcode area within the United Kingdom
Wikipedia - GU (retailer) -- Japanese clothing brand
Wikipedia - Guru Amar Das -- The third Guru of Sikhism
Wikipedia - Gustave Thibon -- French philosopher (1903-2001)
Wikipedia - Guthi bill -- Controversial bill introduced and later withdrawn by the Government of Nepal
Wikipedia - Guugu Yimithirr language
Wikipedia - Guyed mast -- Tall thin vertical structure that is supported by guy lines
Wikipedia - Guy Thibault (speed skater) -- Canadian speed skater
Wikipedia - Guyuk Khan -- Third Great Khan of the Mongol Empire
Wikipedia - Guzhangian -- Seventh stage of the Cambrian and third stage of the Miaolingian
Wikipedia - Gwern -- Mythical character in Welsh tradition
Wikipedia - Gwinear-Gwithian and St Erth (electoral division) -- Electoral division of Cornwall in the UK
Wikipedia - Gwrych Castle -- 19th-century Gothic Revival castle in Wales
Wikipedia - Gymir -- Norse mythical character
Wikipedia - Gymnanthemum -- Genus of Asian, African and South American plants in the Vernonieae within the daisy family
Wikipedia - Gymnopilus thiersii -- Species of mushroom
Wikipedia - GY postcode area -- Postcode area within the United Kingdom
Wikipedia - Gypsys, Tramps & Thieves -- 1971 single by Cher
Wikipedia - Haberdasher -- In the UK, a person who sells small articles for sewing; in the US, a retailer of men's clothing
Wikipedia - Habesha peoples -- Ethnic or pan ethnic identifier used to refer to Ethiopians and Eritreans
Wikipedia - Hachalu Hundessa riots -- Deadly Ethiopian protests in the Oromo region in the wake of Hachalu Hundessa's death
Wikipedia - Hachalu Hundessa -- Ethiopian singer (1986-2020)
Wikipedia - Hacker ethic -- Common moral values of hacker culture
Wikipedia - HackThisSite -- Organization
Wikipedia - Hadal zone -- deepest region of the ocean lying within oceanic trenches
Wikipedia - Hadar, Ethiopia
Wikipedia - Haddington, East Lothian -- Town in East Lothian, Scotland
Wikipedia - Hadith of the two weighty things
Wikipedia - Hafs ibn Albar -- Visigothic Bible translator
Wikipedia - Haikyu!! (season 3) -- The third season of Haikyu!! anime television series
Wikipedia - Haile Gerima -- Ethiopian filmmaker
Wikipedia - Hailemariam Desalegn -- Ethiopian politician; Prime Minister of Ethiopia
Wikipedia - Haile Selassie Gugsa -- Ethiopian army officer
Wikipedia - Haile Selassie of Ethiopia
Wikipedia - Haile Selassie -- Emperor of Ethiopia from 1930 to 1974
Wikipedia - Hailu Mergia -- Ethiopian keyboardist
Wikipedia - Hakea loranthifolia -- Species of shrub of the family Proteaceae endemic to Western Australia
Wikipedia - Hala-Bala Wildlife Sanctuary -- Wildlife sanctuary in Narathiwat, Thailand
Wikipedia - Half farthing -- British coin valued at one eighth of a penny
Wikipedia - Hamangia culture -- Late Neolithic archaeological culture
Wikipedia - Hamar people -- Omotic ethnic group in southwestern Ethiopia
Wikipedia - Hama Tuma -- Ethiopian poet and writer
Wikipedia - Hammerbeam roof -- A decorative, open timber roof truss typical of English Gothic architecture
Wikipedia - Hammoudi Al-Harithi -- Iraqi actor
Wikipedia - Hamstring -- Any of the three tendons in the thigh
Wikipedia - Hanbok -- Traditional Korean clothing
Wikipedia - Handbook of Electrochemistry -- Reference work edited by Cynthia Zoski
Wikipedia - Handel Gothic -- Sans-serif typeface
Wikipedia - Hanes -- A Popular American brand of clothing
Wikipedia - Hangaroc -- Article of clothing worn by Norse women
Wikipedia - Hangerok -- Early medieval northern European clothing
Wikipedia - Hans-Jurgen Thies -- German politician
Wikipedia - Hans Mommsen -- German historian known for his functionalist interpretation of the Third Reich
Wikipedia - Hans Thimig -- Austrian actor
Wikipedia - Hans Thirring
Wikipedia - Haplostethini -- Tribe of beetles
Wikipedia - HA postcode area -- Postcode area within the United Kingdom
Wikipedia - Happiness Is the Main Thing -- 1941 film
Wikipedia - Happiness Over Everything (H.O.E.) -- 2020 single by Jhene Aiko featuring Future and Miguel
Wikipedia - Happy Journey (2014 Marathi film) -- 2014 film directed by Sachin Kundalkar
Wikipedia - Happy Planet -- Canadian juice and smoothie company
Wikipedia - Happy Sardar -- 2019 film by Sudip Joshy and Geethika Sudeep
Wikipedia - Hara-juku (TM-EM-^MkaidM-EM-^M) -- Thirteenth of the 53 stations of the TM-EM-^MkaidM-EM-^M in Japan
Wikipedia - Harari language -- Ethiopian Semitic language of eastern Ethiopia
Wikipedia - Harari People's Democratic Party -- Political party in Ethiopia
Wikipedia - Harari Region -- Region of Ethiopia
Wikipedia - Harder Than You Think -- 2007 single by Public Enemy
Wikipedia - Hardwick Clothes -- American clothing manufacturer
Wikipedia - Hardy-Weinberg principle -- principle within genetics
Wikipedia - Hare and Loathing in Las Vegas -- 2004 Bugs Bunny animated short film by Peter Shin
Wikipedia - Harka Haroyu -- Ethiopian politician
Wikipedia - Harla people -- Extinct ethnic group of Ethiopia and Somalia
Wikipedia - HarM-CM-0greipr -- Norse mythical character
Wikipedia - Harold Cottam -- Wireless operator on the RMS Carpathia (1891-1984)
Wikipedia - Harold Thimbleby -- British computer scientist (born 1955)
Wikipedia - Harpy (DC Comics mythical) -- a DC Comics comic book supervillain
Wikipedia - Harry Chapin: When in Doubt, Do Something -- Documentary/biographical film
Wikipedia - Harry Edward Vickers -- English thief during the 1930s
Wikipedia - Harry Lazarus -- New York saloon keeper, thief and underworld figure murdered by Barney Friery
Wikipedia - Harthill Moor -- Hill in the Peak District of England
Wikipedia - Hasdrubal the Boetharch -- Carthaginian general in the Third Punic War
Wikipedia - Hashkafa -- Worldview and guiding philosophy, used almost exclusively within Orthodox Jewish communities
Wikipedia - Hastings Center Report -- Bioethics journal
Wikipedia - Hat, Coat, and Glove -- 1934 film directed by Worthington Miner
Wikipedia - Hatfield neolithic trackway -- Ancient trackway
Wikipedia - Hathibada Ghosundi Inscriptions
Wikipedia - Hathidah Junction railway station -- Railway station in Bihar
Wikipedia - Hathi Trust
Wikipedia - HathiTrust -- Digital library
Wikipedia - Hathi -- Jungle Book character
Wikipedia - Haute couture -- The creation of exclusive, custom-fitted clothing
Wikipedia - Hauterivian -- Third age of the early Cretaceous
Wikipedia - Hawaiki -- Mythical Polynesian island
Wikipedia - Hawi Feysa -- Ethiopian athlete
Wikipedia - Hawkfish anthias -- Species of fish
Wikipedia - Hawk Stone -- Neolithic standing stone in Oxfordshire, England
Wikipedia - Hawthornden Castle -- Castle in Midlothian, Scotland, UK
Wikipedia - Hayashiechthistatus inexpectus -- Genus of beetles
Wikipedia - Hazar Merd Cave -- Group of Paleolithic cave sites excavated by Dorothy Garrod in 1928
Wikipedia - HD postcode area -- Postcode area within the United Kingdom
Wikipedia - Head (company) -- Sports equipment and clothing company
Wikipedia - Headgear -- Any covering for the head; element of clothing which is worn on one's head
Wikipedia - Head-up display -- Transparent display presenting data within normal sight lines of the user
Wikipedia - Healthcare in Ethiopia -- Overview of Ethiopian healthcare
Wikipedia - Heartland Institute -- Conservative and libertarian American think tank
Wikipedia - Heat treating -- Process of heating something to alter it
Wikipedia - Heba Raouf Ezzat -- Egyptian academic, thinker, writer and activist
Wikipedia - Heel-shaped cairn -- Type of megalithic monument
Wikipedia - Heidegger and the Place of Ethics -- 2005 book by Michael Lewis
Wikipedia - Heiko Mathias Forster -- German conductor
Wikipedia - Heinrich Wilhelm Matthias Olbers -- 18th and 19th-century German physician and astronomer
Wikipedia - Heinz Thiel -- German film director
Wikipedia - Helblindi -- Norse mythical character
Wikipedia - Helene Thimig -- Austrian actress
Wikipedia - Helen Suzman Foundation -- independent, non-partisan think-tank in South Africa
Wikipedia - Helge Thiis -- Norwegian architect
Wikipedia - Helgi Hundingsbane -- Norse mythical character
Wikipedia - Heliair -- Breathing gas mixed from air and helium
Wikipedia - Heliornithidae -- Family of birds
Wikipedia - Heliothis maritima -- Species of moth
Wikipedia - Heliothis nubigera -- Species of moth
Wikipedia - Heliothis ononis -- Species of moth
Wikipedia - Heliothis viriplaca -- Species of moth
Wikipedia - Heliox -- A breathing gas mixed from helium and oxygen
Wikipedia - Helium reclaim system -- System for recovering exhaled breathing gas
Wikipedia - Hellinsia aethiopicus -- Species of plume moth
Wikipedia - Hellinsia helianthi -- Species of plume moth
Wikipedia - Hel (location) -- Norse mythical location
Wikipedia - Helminthiasis -- Macroparasitic disease in which a part of the body is infected with parasitic worms
Wikipedia - Helmut Thielicke
Wikipedia - Help:Multilingual support (Ethiopic)
Wikipedia - Helreginn -- Norse mythical character
Wikipedia - Hemithioacetal -- | Organic functional group
Wikipedia - Hemolithin -- Protein claimed to be of extraterrestrial origin
Wikipedia - Hendricus Thijsen -- Dutch gymnast
Wikipedia - Henge -- Type of Neolithic earthwork
Wikipedia - Henk A. M. J. ten Have -- Ethicist
Wikipedia - Henlee Hulix Barnette -- American professor of Christian ethics
Wikipedia - Henri Bernard Gauthier -- Canadian judoka
Wikipedia - Henri Gauthier (sailor) -- French sailor
Wikipedia - Henri-Pons de Thiard de Bissy -- Roman Catholic priest, bishop and cardinal
Wikipedia - Henry and Mudge and the Great Grandpas -- 2005 children's Book by Cynthia Rylant
Wikipedia - Henry Arthington -- English politician
Wikipedia - Henry Holt and Company -- American publishing company established 1866, under this name from 1873, succeeded by Holt, Rinehart & Winston 1960, continued as division or imprint
Wikipedia - Henry Masquilier Thiriez -- French composer
Wikipedia - Henry Van Thio -- Vice-President of Myanmar
Wikipedia - He (pronoun) -- Masculine third-person, singular personal pronoun in English
Wikipedia - Heraldic badges of the Royal Air Force -- Insignia of certain groups and branches within the Royal Air Force
Wikipedia - Her Majesty's Prison Service -- Government service managing most of the prisons within England and Wales
Wikipedia - Hermann of Carinthia
Wikipedia - Hermann Thimig -- Austrian actor
Wikipedia - Herman of Carinthia
Wikipedia - Herman the Recluse -- Legendary thirteenth century Benedictine monk
Wikipedia - Hermes -- |ancient Greek god of boundaries, roads, merchants, cunning, and thieves
Wikipedia - Hermitage of Santa Maria de Lara -- Visigothic church near Burgos, Spain
Wikipedia - Hermunduri -- Germanic tribe, who occupied an inland area near the Elbe river (first to third centuries AD)
Wikipedia - Hernandia labyrinthica -- Species of plant
Wikipedia - Hero and Leander -- Greek mythical character
Wikipedia - Heroic virtue -- Christian phrase of ethics, used by the Catholic Church
Wikipedia - Herpestes -- Genus within the mongoose family
Wikipedia - Herto Man -- number of early modern human fossils found in Herto Bouri, Ethiopia
Wikipedia - He This Way, She That Way -- 1915 film
Wikipedia - HG postcode area -- Postcode area within the United Kingdom
Wikipedia - H. G. Wells' The Shape of Things to Come -- 1979 science fiction film by George McCowan
Wikipedia - Hiberno-English -- The set of English dialects natively written and spoken within the island of Ireland
Wikipedia - Hidden in This Picture -- One-act play
Wikipedia - Hidebehind -- Mythical creature from American folklore
Wikipedia - Hiding Small Things in Obvious Places -- album by Riverbeds
Wikipedia - High capacity oceanographic lithium battery pack -- A type of battery pack used by oceanographers
Wikipedia - High Court judge (England and Wales) -- The third highest level of judge in the courts of England and Wales
Wikipedia - Higher education in Ethiopia
Wikipedia - Higher-order thinking -- A concept of education reform
Wikipedia - High Gothic -- Refined and imposing style of Gothic architecture
Wikipedia - High, Just-As-High, and Third
Wikipedia - High, Just-as-High, and Third -- Three characters from a story in the Prose Edda book Gylfaginning
Wikipedia - High pressure breathing air compressor -- Machine to provide atmospheric air at high pressure for breathing
Wikipedia - High-pressure nervous syndrome -- A reversible diving disorder that occurs when a diver descends below about 150 m using a breathing gas based on helium
Wikipedia - High valley -- Valley in the upper third of a mountain range
Wikipedia - High Victorian Gothic -- Eclectic architectural style and movement during the mid-late 19th century
Wikipedia - High-visibility clothing -- Safety clothing
Wikipedia - Hijra (South Asia) -- Third gender of South Asian cultures
Wikipedia - Hilbert's third problem
Wikipedia - Hilbert's thirteenth problem
Wikipedia - Hilbert's twenty-third problem
Wikipedia - Hilda Worthington Smith -- American educator, poet
Wikipedia - Hildisvini -- Mythical creature
Wikipedia - Hileithia -- Genus of moths
Wikipedia - Hilina Berhanu Degefa -- Ethiopian women's rights activist
Wikipedia - Hillingdon -- suburban area within the London Borough of Hillingdon
Wikipedia - HIM (Finnish band) -- Finnish gothic rock band
Wikipedia - Hindi Belt -- Linguistic region within India where Hindi dialects are spoken
Wikipedia - Hindu Tamil Thisai -- Daily Tamil Newspaper from Tamil Nadu
Wikipedia - Hippolyte-Romain Duthilloeul -- French litterateur and biographer
Wikipedia - Hippotion (mythology) -- Two mythical figures
Wikipedia - Hirkani -- Marathi language historical drama film
Wikipedia - His Debt -- 1919 film by William Worthington
Wikipedia - Hisham II -- Third Caliph of Cordoba
Wikipedia - Histioteuthis reversa -- Species of cephalopod known as the reverse jewel squid
Wikipedia - Histioteuthis -- Genus of cephalopds known as cock-eyed squids
Wikipedia - History of clothing and textiles -- Study of fashion and clothing by period in time
Wikipedia - History of clothing in the Indian subcontinent -- Aspect of history
Wikipedia - History of ethics
Wikipedia - History of Ethiopia -- Aspect of history
Wikipedia - History of Mithila Region -- Wikimedia list article
Wikipedia - History of scuba diving -- History of diving using self-contained underwater breathing apparatus
Wikipedia - History of the British farthing -- Aspect of British coinage's history
Wikipedia - History of the Jews in Ethiopia -- Jewish ethnic group
Wikipedia - History of video game consoles (third generation)
Wikipedia - Hithi Nimun -- 2001 Maldivian drama film directed by Ali Shamee
Wikipedia - Hithi Thajuribaa -- Maldivian romantic drama television series
Wikipedia - Hiyy Vanee Inthizaarugai -- Maldivian television series
Wikipedia - Hljod -- Norse mythical character
Wikipedia - HM-aM-;M-^Sng Bang dynasty -- legendary, semi-mythical period in Vietnamese historiography
Wikipedia - HM-FM-0M-FM-!ng Hoang Thi -- Vietnamese sports shooter
Wikipedia - HMS Asia (1764) -- Third-rate ship of the line of the Royal Navy
Wikipedia - HMS Bulwark (1807) -- 74-gun third rate ship of the line of the Royal Navy
Wikipedia - HMS Cornwall (1692) -- 80-gun, third rate, ship of the line built for the Royal Navy
Wikipedia - HMS Defence (1763) -- 74-gun third-rate ship of the line of the Royal Navy
Wikipedia - HMS Dragon (1760) -- 74-gun Bellona-class third-rate ship of the line of the Royal Navy, launched 4 March 1760
Wikipedia - HMS Dragon (1798) -- 74-gun third rate ship of the line of the Royal Navy
Wikipedia - HMS Hercules (1759) -- 1759 third-rate ship of the line of the Royal Navy
Wikipedia - HMS Kent (1679) -- 70-gun third rate ship of the line of the Royal Navy built in the late 17th century
Wikipedia - HMS Kent (1746) -- 18th centuryM-BM- 64-gun third rate ship of the line of the Royal Navy
Wikipedia - HMS Kent (1762) -- 18th century 74-gun third rate ship of the line of the Royal Navy
Wikipedia - HMS Kent (1798) -- 74-gun third-rate ship of the line of the Royal Navy built in the late 18th century
Wikipedia - HMS Redpole (P259) -- The third Seal class Long Range Recovery and Support Craft of the Royal Air Force Marine Branch
Wikipedia - HMS Royal Oak (1674) -- 74-gun third rate ship of the line of the Royal Navy
Wikipedia - HMS Somerset (1731) -- 1731 Royal Navy third-rate ship of the line
Wikipedia - HMS Superb (1710) -- 64-gun third-rate ship of the line of the British Royal Navy
Wikipedia - HMS Thisbe (1783) -- Enterprise-class Royal Navy frigate
Wikipedia - HMS Triumph (1764) -- 74-gun third rate ship of the line
Wikipedia - Hoang Thi Than
Wikipedia - Hodag -- Mythical creature from American folklore
Wikipedia - Hodson Stone Circle -- Neolithic stone circle in Wiltshire, England
Wikipedia - Hogwarts Express (Universal Orlando Resort) -- Attraction within Universal Orlando Resort
Wikipedia - Hold Anything -- 1930 film
Wikipedia - Hold Everything (film) -- 1930 film
Wikipedia - Hold Everything (TV series) -- Television series
Wikipedia - Holger Thiele
Wikipedia - Holospira -- genus of air-breathing land snails
Wikipedia - Holy Spirit in Christianity -- The third person of the Trinity in trinitarian Christianity
Wikipedia - Holy Trinity Cathedral (Addis Ababa) -- the largest cathedral in Ethiopia
Wikipedia - Holzapfel Knows Everything -- 1932 film
Wikipedia - Home Nations -- The individual nations within the United Kingdom
Wikipedia - Homeobox -- DNA sequence, around 180 base pairs long, found within genes that are involved in the regulation of patterns of anatomical development
Wikipedia - Homeostasis -- The state of steady internal conditions maintained by living things
Wikipedia - Homer at the Bat -- Seventeenth episode of the third season of ''The Simpsons''
Wikipedia - Homer the Heretic -- Third episode of the fourth season of ''The Simpsons''
Wikipedia - Honda CR-V (third generation) -- Automobile
Wikipedia - Honey, This Mirror Isn't Big Enough for the Two of Us -- 2003 single by My Chemical Romance
Wikipedia - Hongshan culture -- Neolithic culture in northeast China
Wikipedia - Honour -- Abstract concept entailing a perceived quality of worthiness and respectability
Wikipedia - Hoo Anthiya Uhoo Anthiya -- 2001 film by K. Praveen Nayak
Wikipedia - Hoodoo (geology) -- A tall, thin spire of relatively soft rock usually topped by harder rock
Wikipedia - Hookworm -- Intestinal, blood-feeding, parasitic roundworms that cause types of infection known as helminthiases
Wikipedia - Hoover Institution -- American public policy think tank and research institution
Wikipedia - Horn of Africa -- Peninsula in East Africa including Djibouti, Eritrea, Ethiopia and Somalia
Wikipedia - Horror and terror -- Standard literary and psychological concept applied especially to Gothic literature and film
Wikipedia - Horyaal Democratic Front -- Paramilitary organization in Ethiopia
Wikipedia - Hose (clothing) -- Historical men's clothing for the legs and lower body
Wikipedia - Hotel Motithang -- Hotel in Thimphu, Bhutan
Wikipedia - Hotel Wangchuck -- Hotel in Thimphu, Bhutan
Wikipedia - House of Federation -- Assembly in the parliament of Ethiopia
Wikipedia - Houthi movement -- A political-religious armed movement in Yemen
Wikipedia - Houthis
Wikipedia - Hovercraft -- Vehicle capable of movement within ground effect at speed or stationary over all surfaces
Wikipedia - Howard Brody -- American bioethicist and physician
Wikipedia - Howard Zinn -- American historian and socialist thinker
Wikipedia - How Did a Nice Girl Like You Get Into This Business? -- 1975 film
Wikipedia - How Did This Get Made? -- American comedy podcast
Wikipedia - How Did This Get Played? -- Comedy and video game podcast
Wikipedia - How Funny (This Country Is) -- 2010 film
Wikipedia - How Heavy This Hammer -- 2015 film
Wikipedia - How I Built This -- American podcast
Wikipedia - How I Ended This Summer -- 2010 film
Wikipedia - How's It Going to Be -- 1997 single by Third Eye Blind
Wikipedia - How's This? -- Single by Hyuna
Wikipedia - Howth Castle -- Castle within demesne at Howth, near Dublin, Ireland
Wikipedia - How to Avoid Everything -- 2014 film
Wikipedia - How to Design Programs -- Book by Matthias Felleisen
Wikipedia - How-to -- Description of how to do something
Wikipedia - How We Think
Wikipedia - HP postcode area -- Postcode area within the United Kingdom
Wikipedia - Hridayesh Tripathi -- Nepalese politician
Wikipedia - HrimgerM-CM-0r -- Norse mythical character
Wikipedia - Hrimgrimnir -- Norse mythical character
Wikipedia - Hrimnir -- Norse mythical character
Wikipedia - Hrithik Roshan -- Indian actor
Wikipedia - HrM-CM-&svelgr -- Norse mythical character
Wikipedia - HroM-CM-0r -- Norse mythical character
Wikipedia - HR postcode area -- Postcode area within the United Kingdom
Wikipedia - Hrungnir -- Norse mythical character
Wikipedia - Hrymr -- Norse mythical character
Wikipedia - HS postcode area -- Postcode area within the United Kingdom
Wikipedia - Htanthi Mont -- Burmese traditional food
Wikipedia - Hudson Institute -- American think tank
Wikipedia - Hugag -- Mythical creature from American folklore
Wikipedia - Hugo Thielen -- German journalist
Wikipedia - Hugo Thimig -- Austrian actor and theatre director
Wikipedia - Human leg -- Lower extremity or limb of the human body (foot, lower leg, thigh and hip)
Wikipedia - Hum Ho Gaye Aapke -- 2001 film by Agathiyan
Wikipedia - Hunde Toure -- Ethiopian racewalker
Wikipedia - Hungarian Conquest of the Carpathian Basin
Wikipedia - Hungarian conquest of the Carpathian Basin
Wikipedia - Hunkpapa -- Traditional tribal grouping within the Lakota people
Wikipedia - Hunor and Magor -- Mythical ancestors of the Huns and the Magyars
Wikipedia - HU postcode area -- Postcode area within the United Kingdom
Wikipedia - Hurricane Dalilia -- Third hurricane of the 1989 Pacific hurricane season
Wikipedia - Hurura -- River in the Tembien highlands of Ethiopia
Wikipedia - Husam Abu al-Bukhari -- Egyptian politician and Islamic thinker
Wikipedia - Hutsuls -- Ethnic group in the Carpathian Mountains
Wikipedia - HX postcode area -- Postcode area within the United Kingdom
Wikipedia - Hyblaea xanthia -- Moth species in family Hyblaeidae
Wikipedia - Hydreliox -- breathing gas mixture of helium, oxygen and hydrogen
Wikipedia - Hydrochlorothiazide
Wikipedia - Hydrogen narcosis -- Psychotropic state induced by breathing hydrogen at high partial pressures
Wikipedia - Hydrox (breathing gas) -- Breathing gas mixture experimentally used for very deep diving
Wikipedia - Hymir -- Norse mythical character
Wikipedia - Hypanthium
Wikipedia - Hyperbaric treatment schedules -- Planned sequences of hyperbaric pressure exposure using a specified breathing gas as medical treatment
Wikipedia - Hypericum huber-morathii -- Species of flowering plant in the St John's wort family Hypericaceae
Wikipedia - Hypodontia -- Developmental absence of one or more teeth excluding the third molars
Wikipedia - Hypopharyngeal eminence -- Midline swelling of the third and fourth pharyngeal arches, in the development of the tongue.
Wikipedia - Hypoventilation training -- Physical training method in which reduced breathing frequency are interspersed with periods with normal breathing
Wikipedia - Hypoventilation -- Insufficient breathing
Wikipedia - Hypoxanthine-guanine phosphoribosyltransferase -- Enzyme that converts hypoxanthine to inosine monophosphate
Wikipedia - Hypromellose -- Cellulose ether used as emulsifier or thickening agent to disperse colloids in water
Wikipedia - Hyrax -- Any species of small, thickset, herbivorous mammals in the order Hyracoidea
Wikipedia - Hyrrokkin -- Norse mythical character
Wikipedia - I Am a Thief -- 1934 film by Robert Florey
Wikipedia - I am Thine, O Lord -- Hymn by Fanny Crosby
Wikipedia - Ian Cathie -- Australian politician
Wikipedia - I. A. R. Wylie -- Australian-British novelist, screenwriter, poet, and suffragette sympathizer
Wikipedia - Iba Der Thiam -- Senegalese writer, historian, and politician
Wikipedia - I Believe in a Thing Called Love -- 2003 single by The Darkness
Wikipedia - IBM Personal System/2 -- Third generation of personal computers by IBM
Wikipedia - IBM ThinkPad Butterfly keyboard -- Foldout laptop computer keyboard
Wikipedia - Ibn al-Athir
Wikipedia - Ibn Kathir -- Islamic Exegete and Scholar
Wikipedia - Ibrahim ibn al-Walid -- Thirteenth Umayyad caliph
Wikipedia - Ibrahim, the Thirteenth Emperor of the Turks -- She-tragedy written by Mary Pix
Wikipedia - I Can't Give Everything Away -- Song by David Bowie
Wikipedia - Icebreaker (clothing) -- New Zealand clothing company
Wikipedia - Ichchadhari Naags -- Indian mythical creature
Wikipedia - Ichthyophthirius multifiliis -- Parasitic species of protozoan
Wikipedia - Ida Elizabeth Brandon Mathis -- Farmer and businesswoman
Wikipedia - Ida Gothilda Nilsson -- Swedish sculptor
Wikipedia - Ida Platt -- Lawyer - first African-American woman licensed to practice law in Illinois, and the third in the United States
Wikipedia - Ideal (ethics)
Wikipedia - Identity (philosophy) -- Relation each thing bears to itself alone
Wikipedia - Idhayathai Thirudathey (TV series) -- Indian television series
Wikipedia - Idhaya Thirudan -- 2006 film directed by Saran
Wikipedia - Idhu Sathiyam -- 1963 film directed by K. Shankar
Wikipedia - Idi Amin -- Third president and dictator of Uganda (1925-2003)
Wikipedia - I Did a Thing -- Australian YouTuber and comedian
Wikipedia - I Did Something Bad -- 2017 song by Taylor Swift
Wikipedia - I Dig Everything -- Song by David Bowie
Wikipedia - Idiopathic disease -- Disease with unknown pathogenesis or apparently spontaneous origin
Wikipedia - Idiopathic head tremor in dogs -- Animal disorder of unknown origin
Wikipedia - Idiopathic hypersomnia -- Sleep disorder characterised by excessive sleep and daytime sleepiness without a known cause
Wikipedia - Idiornithidae -- Extinct family of birds
Wikipedia - Idi Sangathi -- 2008 film directed by Krishnan Seshadri Gomatam
Wikipedia - Idomeneus of Crete -- Greek mythical character, King of Crete
Wikipedia - I Don't Belong in This Club -- 2019 song by Why Don't We & Macklemore
Wikipedia - I Don't Want to Miss a Thing -- 1998 single by Aerosmith
Wikipedia - Iele -- Feminine mythical creatures
Wikipedia - If This Be My Destiny...!
Wikipedia - If This Is All We're Going to Be -- 2016 album by Luca Brasi
Wikipedia - If You Can Do Anything Else -- 2001 single by George Strait
Wikipedia - If You Were a Movie, This Would Be Your Soundtrack -- album by Sleeping with Sirens
Wikipedia - Ignacio Pena Del Rio -- Cat burglar, scam artist, forger, identity thief, disguise expert and martial artist.
Wikipedia - IG postcode area -- Postcode area within the United Kingdom
Wikipedia - I Hate This Part -- 2008 single by the Pussycat Dolls
Wikipedia - I Hate This -- Play written by David Hansen
Wikipedia - I Have a Special Plan for This World -- 2000 single by Current 93
Wikipedia - I Have Nothing -- 1993 single by Whitney Houston
Wikipedia - I Have Something to Tell You -- Memoir by Chasten Buttigieg
Wikipedia - I Know a Heartache When I See One -- Song by Jennifer Warnes from her third LP Shot Through the Heart
Wikipedia - I know that I know nothing -- Famous saying by Socrates
Wikipedia - I Know This Much Is True (miniseries) -- American television miniseries
Wikipedia - I Know This Much Is True -- Book by Wally Lamb
Wikipedia - Ilala River -- River in the Tigray highlands of Ethiopia
Wikipedia - Ilirida -- Proposed autonomy within the state of North Macdeonia
Wikipedia - Ill Bethisad -- Alternate history of the Earth.
Wikipedia - I'll Do Anything -- 1994 film by James L. Brooks
Wikipedia - Illeism -- The act of referring to oneself in the third person instead of first person
Wikipedia - Illithid
Wikipedia - I'll Never Get Out of This World Alive -- Original song written and composed by Fred Rose, Hank Williams
Wikipedia - IM-CM-0i -- Norse mythical character
Wikipedia - I'm Happy to Be (On This Mountain) -- Tir na nM-CM-^Sg song
Wikipedia - Immune response -- Reaction which occurs within an organism for the purpose of defending against a pathogen
Wikipedia - Imogen Says Nothing
Wikipedia - Impediment (canon law) -- Legal obstacle within Catholic Church canon law
Wikipedia - Impenitent thief
Wikipedia - Imporcitor -- Roman god of the third ploughing
Wikipedia - IM postcode area -- Postcode area within the United Kingdom
Wikipedia - Improvement -- Process of a thing moving from one state to a state considered to be better
Wikipedia - Imthiaz Bakeer Markar -- Sri Lankan lawyer (born 1953)
Wikipedia - I'm Thinking of Ending Things -- 2020 film by Charlie Kaufman
Wikipedia - I'm Thinking Tonight of My Blue Eyes -- 1935 single by the Carter Family
Wikipedia - INAH 3 -- Third interstitial nucleus of the anterior hypothalamus
Wikipedia - Inattentional blindness -- Condition of failing to see something in plain view
Wikipedia - Incidence (epidemiology) -- Measure of the probability of occurrence of a given medical condition in a population within a specified period of time
Wikipedia - Inda Anbesa -- River in the Tembien highlands of Ethiopia
Wikipedia - Inda Sillasie River -- River in the Tigray highlands of Ethiopia
Wikipedia - Independence Party of New York -- Third party in New York, United States
Wikipedia - Independent Network Charismatic Christianity -- Movement within evangelical charismatic Christianity
Wikipedia - Independent Office of Appeals -- Independent organization within the US Internal Revenue Service
Wikipedia - Index of ethics articles -- Wikipedia index
Wikipedia - Index of Ethiopia-related articles -- Wikipedia index
Wikipedia - Index of sociopolitical thinkers
Wikipedia - Indiana University Bloomington -- Public research university located in Bloomington, Indiana, United States (this is about the Bloomington campus, not the system of universities)
Wikipedia - Indira Chunda Thita Syahrul -- Indonesian politician
Wikipedia - Indoor air quality -- Air quality within and around buildings and structures
Wikipedia - Indo-Parthian Kingdom
Wikipedia - Indo-Scythians
Wikipedia - Indravasu -- Indo-Scythian king of the Apracas in Bajaur, western Pakistan; ruled circa 15 CE
Wikipedia - Industrial crop -- Produced for clothing (fiber crops), biofuel (energy crops, algae fuel), biobased chemicals ([[furfural]] or medicine (medicinal plants)
Wikipedia - Industrial internet of things
Wikipedia - Ineffability -- Something that cannot or should not be expressed in spoken words
Wikipedia - Infinitesimal -- Extremely small quantity in calculus; thing so small that there is no way to measure it
Wikipedia - Information ethics
Wikipedia - Information Warfare Division -- Division within the Australian Department of Defence
Wikipedia - In for Thirty Days -- 1919 silent film directed by Webster Cullison
Wikipedia - Ingunthis
Wikipedia - Injera -- unleavened flatbread made by fermented teff flour in Ethiopian and Eritrean cuisine
Wikipedia - Injunction -- a legal order to stop doing something
Wikipedia - Insa Thiele-Eich -- Austrian aviator and engineer
Wikipedia - Inside the Neolithic Mind -- Book by David Lewis-Williams
Wikipedia - Inside the Third Reich (film) -- 1982 American television film
Wikipedia - Institute for Defence and Strategic Studies -- think thank based in Singapore
Wikipedia - Institute for Ethics and Emerging Technologies -- Technoprogressive think tank
Wikipedia - Institute for Social Inventions -- Think tank for improving quality of life
Wikipedia - Institute for Social Policy and Understanding -- American think tank
Wikipedia - Institute of Continuing Education -- Institute within the University of Cambridge
Wikipedia - Institute of International and European Affairs -- Irish EU think tank
Wikipedia - Institute of International Politics and Economics -- Political science and economics think tank in Belgrade, Serbia
Wikipedia - Institute of Technology, Blanchardstown -- Former third-level college, amalgamated into Technological University Dublin
Wikipedia - Institute of Technology, Tallaght -- Former third-level college in Ireland, amalgamated into Technological University Dublin
Wikipedia - Institute on Taxation and Economic Policy -- Washington non-profit non-partisan tax think tank
Wikipedia - Institutional racism -- The establishment of racial discrimination as a policy within a society or organisation
Wikipedia - Institutional review board -- Type of committee that applies research ethics
Wikipedia - Institution -- Structure or mechanism of social order and cooperation governing the behaviour of a set of individuals within a given community
Wikipedia - Instituto Questao de CiM-CM-*ncia -- Brazilian non-profit organisation promoting science and critical thinking
Wikipedia - Insufflation (medicine) -- The act of blowing something (such as a gas, powder, or vapor) into a body cavity
Wikipedia - Intangible Cultural Heritage of the Philippines -- Traditions and living expressions that are passed down from generation to generation within a particular community
Wikipedia - Intellectual -- Person who engages in critical thinking and reasoning
Wikipedia - Intelligence analysis -- Application of individual and collective cognitive methods to weigh data and test hypotheses within a secret socio-cultural context
Wikipedia - Interbreeding between archaic and modern humans -- Evidence of human hybridization during the Middle Paleolithic and early Upper Paleolithic
Wikipedia - Interface (computing) -- Concept of computer science; point of interaction between two things
Wikipedia - Interference (communication) -- Anything which modifies, or disrupts a communication signal
Wikipedia - Intermuscular coordination -- Coordination within different muscles and groups of muscles
Wikipedia - Internal fertilization -- Union of an egg and sperm to form a zygote within the female body
Wikipedia - Internal wave -- Gravity waves that oscillate within a fluid medium with density variation with depth, rather than on the surface
Wikipedia - International Film Festival of Kerala -- Annual film festival held in Thiruvananthapuram, India
Wikipedia - International Gothic
Wikipedia - International Humanist and Ethical Union
Wikipedia - Internationalized Resource Identifier -- Resource Description Framework node within an RDF graph; is a Unicode string that conforms to the syntax defined in RFC 3987
Wikipedia - International maritime signal flags -- Flag used to communicate something about the ship flying it from a distance
Wikipedia - International Third Position -- British neo-fascist organisation
Wikipedia - Internet of Things
Wikipedia - Internet of things -- Proposed Internet-like structure connecting everyday physical objects
Wikipedia - Interplanetary spaceflight -- TheM-BM- crewed or uncrewed travel between stars or planets, usually within a single planetary system
Wikipedia - Interpolation -- Method for estimating new data within known data points
Wikipedia - Intersecting chords theorem -- Relates the four line segments created by two intersecting chords within a circle
Wikipedia - Interurban -- Type of electric railway which runs within and between cities or towns
Wikipedia - Interventricular foramina (neuroanatomy) -- It is part of diencephalon that makes connection between lateral and third ventricular
Wikipedia - Interview with the Vampire -- 1976 gothic horror and vampire novel by Anne Rice
Wikipedia - In This Our Life -- 1942 film by John Huston
Wikipedia - In This Tricky Life -- 2001 Uruguayan film directed by Beatriz Flores Silva
Wikipedia - In This World (song) -- 2002 single by Moby
Wikipedia - Into Thin Air: Death on Everest -- 1997 television film directed by Robert Markowitz
Wikipedia - Into Thin Air -- A 1997 account of The Mt. Everest disaster
Wikipedia - Intra-arc basin -- A sedimentary basin within a volcanic arc
Wikipedia - Intracellular transport -- Directed movement of vesicles and substances within a cell
Wikipedia - Intracerebral hemorrhage -- Type of intracranial bleeding that occurs within the brain tissue itself
Wikipedia - Intracranial hemorrhage -- Hemorrhage, or bleeding, within the skull
Wikipedia - Intraplate earthquake -- Earthquake that occurs within the interior of a tectonic plate
Wikipedia - Intrinsic value (animal ethics) -- The value a sentient being confers on itself by desiring its own lived experience as an end in itself
Wikipedia - Intrinsic value (ethics)
Wikipedia - Introduction to M-theory -- The leading contender for a universal "Theory of Everything" that unifies gravity with other forces such as electromagnetism.
Wikipedia - Intron -- Sequence within a gene or mRNA that does not code for the amino acid sequence of a protein
Wikipedia - In Vain (Within Temptation song) -- Single from Dutch symphonic metal and rock band Within Temptation
Wikipedia - Inveresk railway station -- Closed railway station in East Lothian, Scotland, UK
Wikipedia - Inveresk Roman Fort -- Archaeological site in East Lothian, Scotland
Wikipedia - Inveresk -- Conservation village in East Lothian, Scotland
Wikipedia - Inverkeithing -- Town in Scotland
Wikipedia - I Often Think of Piroschka -- 1955 film
Wikipedia - Ion (mythology) -- Mythical son of Apollo
Wikipedia - IOS 13 -- Thirteenth major release of iOS, the mobile operating system developed by Apple Inc.
Wikipedia - IPad (third generation)
Wikipedia - IPhone 11 Pro -- Thirteenth-generation smartphone by Apple Inc., released in 2019
Wikipedia - IPhone OS 3 -- Third version of iPhone OS by Apple Inc.
Wikipedia - IP postcode area -- Postcode area within the United Kingdom
Wikipedia - Iranian clothing
Wikipedia - Iraq ed-Dubb -- Neolithical archaeological site in Jordan
Wikipedia - Iravatheeswarar Temple, Thirukottaram -- Temple in India
Wikipedia - Iridescence -- Property in which fine colors, changeable with the angle of view or angle of illumination, are produced on a surface by the interference of light that is reflected from both the front and back of a thin film
Wikipedia - Iris griffithii -- Species of plant
Wikipedia - Irish Mesolithic
Wikipedia - Irish Times Debate -- Third level debating competition, Ireland
Wikipedia - Iron Gates Mesolithic -- Mesolithic archaeological culture, dating to between 11,000 and 3,500 years BCE, in the Iron Gates region of the Danube River, in modern Romania and Serbia
Wikipedia - Irreechaa -- indigenous holiday celebrated by Oromo people in Ethiopia
Wikipedia - Irumbu Kuthirai -- 2014 film
Wikipedia - I Run This -- 2008 single by Birdman
Wikipedia - Irupathiyonnaam Noottaandu -- Indian Malayalam-language action adventure romance film
Wikipedia - Isabel Gauthier -- Canadian neuroscietnist
Wikipedia - I Sell Anything -- 1934 film by Robert Florey
Wikipedia - Isenheim Altarpiece -- Painting by Mathias Grunewald
Wikipedia - ISET Policy Institute -- Economic think-tank in the South Caucasus
Wikipedia - Ishango bone -- Paleolithic artifact from Congo
Wikipedia - I Shot Down the Red Baron, I Think -- Incomplete Hollywood film
Wikipedia - Islamic bioethics
Wikipedia - Islamic clothing
Wikipedia - Islamic ethics
Wikipedia - Islamic feminism -- A feminist discourse and practice articulated within an Islamic paradigm
Wikipedia - Islamic Front for the Liberation of Oromia -- Political party and paramilitary organization in Ethiopia
Wikipedia - Islamic views on sin -- Muslims see sin as anything that goes against the commands of God
Wikipedia - Islam in Ethiopia
Wikipedia - Is Love Everything? -- 1924 film directed by Christy Cabanne
Wikipedia - Isoethcathinone
Wikipedia - Isopogon anethifolius -- A shrub in the family Proteaceae found only in coastal areas near Sydney, Australia, and to the immediate west
Wikipedia - Isothiocyanate
Wikipedia - Israel Defense Forces ranks -- Ranking system within the IDF
Wikipedia - I Started Out with Nothin and I Still Got Most of It Left -- album by Seasick Steve
Wikipedia - Is This All There Is to a Honky Tonk -- 1974 song by Jerry Naylor
Wikipedia - Is This Goodbye, Charlie Brown? -- 1983 US animated television film
Wikipedia - Is This It -- 2001 debut album by The Strokes
Wikipedia - Is This Love (Bob Marley and the Wailers song) -- 1978 single by Bob Marley and the Wailers
Wikipedia - Is This Rape?: Sex on Trial -- television programme
Wikipedia - Itacolumite -- A porous, yellow sandstone that is flexible when cut into thin strips
Wikipedia - I Take This Woman (1931 film) -- 1931 film
Wikipedia - Ithiel de Sola Pool -- American social scientist
Wikipedia - I Think I Love My Wife -- 2007 film by Chris Rock
Wikipedia - I Think I Love You -- Original song written and composed by Tony Romeo
Wikipedia - I Think I'm in Love with You -- 2000 single by Jessica Simpson
Wikipedia - I Think I'm Paranoid -- 1998 single by Garbage
Wikipedia - I Think It's Love -- 1986 song by Jermaine Jackson
Wikipedia - I think therefore I am
Wikipedia - I think, therefore I am
Wikipedia - I Think They Call Him John -- 1964 short film by John Krish
Wikipedia - I Think We're Alone Now -- 1967 single by Tommy James and the Shondells
Wikipedia - I Think You Should Leave with Tim Robinson -- American sketch comedy series
Wikipedia - Itigi-Sumbu thicket -- ecoregion in eastern Africa
Wikipedia - It Means Nothing -- 2007 single by Stereophonics
Wikipedia - It's a Beautiful Thing (album) -- album by Keith Murray
Wikipedia - It's a Beautiful Thing (Tammin song) -- 2005 single by Tammin Sursok
Wikipedia - It's a Big Daddy Thing -- album by Big Daddy Kane
Wikipedia - It's a Boy Girl Thing -- 2006 film by Nick Hurran
Wikipedia - It's a Love Thing (The Whispers song) -- 1981 single by The Whispers
Wikipedia - It Takes a Thief (1968 TV series) -- American television series (1968-1970)
Wikipedia - It Takes a Thief (2005 TV series) -- US television program
Wikipedia - Itthipat Thanit -- Thai actor and model
Wikipedia - Ivan Raimi -- American osteopathic physician and screenwriter
Wikipedia - Ivan Yefremov -- Soviet paleontologist, science fiction author and social thinker
Wikipedia - Ivar Mathisen -- Norwegian canoeist
Wikipedia - I've Always Wanted to Do This -- album by Jack Bruce
Wikipedia - I've Been Thinking About You -- 1990 single by Londonbeat
Wikipedia - I've Got a Little Something for You -- 1995 single by MN8
Wikipedia - Ivo Josipovic -- Third President of Croatia
Wikipedia - Ivory Torrey Thigpen -- American politician
Wikipedia - IV postcode area -- Postcode area within the United Kingdom
Wikipedia - I was a Rich Man's Plaything
Wikipedia - I Wouldn't Normally Do This Kind of Thing -- 1993 single by Pet Shop Boys
Wikipedia - Izates II -- king of the Parthian client kingdom of Adiabene (c.1 CE-54 CE)
Wikipedia - Izikhothane -- South African competition to determine which party is wealthier.
Wikipedia - Izod -- Clothing company
Wikipedia - J002E3 -- Designation of supposed asteroid that is actually the S-IVB third stage of the Apollo 12 Saturn V rocket
Wikipedia - Jaathi Malli -- 1993 film by K. Balachander
Wikipedia - Jackalope -- Mythical creature from American folklore
Wikipedia - Jacket's Field Long Barrow -- Neolithic long barrow in Kent, England
Wikipedia - Jacket -- Clothing for the upper body
Wikipedia - Jackie Worthington -- American barrel racer (b. 1924)
Wikipedia - Jack Mahoney (ethicist)
Wikipedia - Jack Sheppard -- English thief and prison escapee
Wikipedia - Jack Thibeau -- American actor
Wikipedia - Jack Thimesch -- American politician
Wikipedia - Jacob Kroger -- German goldsmith and thief
Wikipedia - Jacob M. Appel -- American author, bioethicist, physician, lawyer and social critic
Wikipedia - Jacopino da Tradate -- Italian Gothic sculptor
Wikipedia - Jacopo Gattilusio -- Third Lord of Lesbos
Wikipedia - Jacques Berthier (actor) -- French actor
Wikipedia - Jacques Berthier -- French composer
Wikipedia - Jacques Berthieu
Wikipedia - Jacques Gauthier (curler) -- Canadian curler
Wikipedia - Jacques Gauthier -- American paleontologist
Wikipedia - Jacques Mathieu Delpech -- French surgeon
Wikipedia - Jacques Thibaud -- French violinist
Wikipedia - Jacques Thibault -- Canadian speed skater
Wikipedia - Jacy Reese Anthis -- American social scientist
Wikipedia - Jagdstaffel 32 -- Group within the Imperial German Army
Wikipedia - Jaggi Vasudev -- Indian yogi, mythic, and author
Wikipedia - Jai Maharashtra -- Indian Marathi-language TV news channel
Wikipedia - Jai Maruthi 800 -- 2015 film directed by Harsha
Wikipedia - Jais, Amethi -- Town in Uttar Pradesh, India
Wikipedia - Jakob Mathiasen -- Danish Paralympic athlete
Wikipedia - Jamadagni (film) -- 1988 film by Bharathiraja
Wikipedia - Jamai Shashthi -- 1931 film
Wikipedia - James A. Knight -- Psychiatrist, theologian, medical ethicist and minister
Wikipedia - James J. Davis (bishop) -- Third bishop of the Roman Catholic Diocese of Davenport, Iowa, USA.
Wikipedia - James Lighthill
Wikipedia - James Sethian -- American mathematician
Wikipedia - James Walton (inventor) -- English card clothing manufacturer
Wikipedia - Jamthi Budruk -- Village in Hingoli District, Maharashtra, India
Wikipedia - Jamthi Khurd -- Village in Maharashtra
Wikipedia - Janaky Athi Nahappan
Wikipedia - Janatha Vimukthi Peramuna -- A mainstream leftist political movement in Sri Lanka
Wikipedia - Janel Gauthier -- Canadian psychologist
Wikipedia - Jane Norman -- United Kingdom-based women's clothing retailer
Wikipedia - Jane Seymour -- Third wife of Henry VIII of England
Wikipedia - Janet Napolitano -- Third United States Secretary of Homeland Security
Wikipedia - Jang Thill -- Luxembourgian painter
Wikipedia - Jan Mathiasen -- Danish sailor
Wikipedia - Jan Mayen Microcontinent -- A fragment of continental crust within the oceanic part of the western Eurasian Plate northeast of Iceland
Wikipedia - Jan Thiel Lagoon, Curacao -- Saline wetland on Curacao in the Dutch Caribbean
Wikipedia - Japanese clothing -- Japanese clothing, traditional and modern
Wikipedia - Japanese swordsmithing
Wikipedia - Japanese tissue -- Thin, strong paper made from vegetable fibers
Wikipedia - Jarso (Hararge) -- district in Oromia Region, Ethiopia
Wikipedia - Jathi Ratnalu -- Telugu comedy-drama film directed by Anudeep K V
Wikipedia - Javeed Alam -- Activist, Thinker
Wikipedia - Jawahar Navodaya Vidyalaya, Kothipura Bilaspur -- School in Bilaspur district, Himachal Pradesh, India
Wikipedia - Jawahar Navodaya Vidyalaya, Thiruvananthapuram -- School in Thiruvananthapuram district, Kerala, India
Wikipedia - Jawar Mohammed -- Ethiopian political analyst and activist
Wikipedia - Jayabharathi -- Indian actress
Wikipedia - Jayanthi (actress) -- Indian actress (born 1945)
Wikipedia - Jayanthi Ballal -- Indian fashion entrepreneur and designer
Wikipedia - Jayanthi Kyle -- American gospel and soul singer/songwriter
Wikipedia - Jayant Kumar Banthia -- Indian public servant
Wikipedia - Jayaram Shiledar -- Marathi actor
Wikipedia - Jayathi Murthy -- Indian-American mechanical engineer
Wikipedia - Jealousy -- Emotion referring to the thoughts and feelings of insecurity, fear, and envy over relative lack of possessions, status or something of great personal value
Wikipedia - Jean-Baptiste Charles Matthieu -- French politician
Wikipedia - Jean-Baptiste Voboam -- French luthier
Wikipedia - Jean Bethke Elshtain -- American ethicist, political philosopher, and public intellectual
Wikipedia - Jean-Claude Vuithier Jr. -- Swiss sailor
Wikipedia - Jean-Claude Vuithier Sr. -- Swiss sailor
Wikipedia - Jean-Francois Thiriart -- Belgian far-right politician
Wikipedia - Jean Larrivee -- Canadian luthier
Wikipedia - Jean-Louis Thieriot -- French essayist and politician
Wikipedia - Jean Marie Ralph Fethiere -- Haitian senator
Wikipedia - Jean Mathieu de Chazelles
Wikipedia - Jean-Mathieu-Philibert Serurier -- French Marshal
Wikipedia - Jean-Paul Favre de Thierrens -- French flying ace
Wikipedia - Jean Thibaudeau -- French writer and translator
Wikipedia - Jebena -- Traditional Ethiopian coffee pot
Wikipedia - Jeeva (2014 film) -- 2014 Indian Tamil-language film by Suseenthiran
Wikipedia - Jeitun -- Archaeological site of the Neolithic period in Turkmenistan
Wikipedia - Jekuthiel Ginsburg -- American mathematician
Wikipedia - Jennifer Lanthier -- Canadian writer
Wikipedia - Jenny Is a Good Thing -- 1969 film
Wikipedia - JE postcode area -- Postcode area within the United Kingdom
Wikipedia - Jesus nahm zu sich die Zwolfe, BWV 22 -- Church cantata by Johann Sebastian Bach composed for the last Sunday before Lent within the liturgical year
Wikipedia - Jesus Prayer -- A short formulaic prayer esteemed and advocated especially within the Eastern churches
Wikipedia - Jethi Bahurani -- Mountain in Nepal
Wikipedia - Jethi -- Surname list
Wikipedia - Jewish anarchism -- Anarchism within the Jewish community
Wikipedia - Jewish ethics -- Moral philosophy of the Jewish religion or Jewish people
Wikipedia - Jewish medical ethics
Wikipedia - Jewish prenuptial agreement -- Prenuptial agreement utilized within the Jewish religious
Wikipedia - Jewish religious clothing
Wikipedia - JG Thirlwell -- Australian composer, producer and musician
Wikipedia - Jigme Thinley
Wikipedia - Jill Mathis -- American photographer
Wikipedia - Jim Bridenstine -- Thirteenth administrator of NASA
Wikipedia - Jim Hopper (Stranger Things) -- Fictional character from Stranger Things
Wikipedia - Jimma -- City in Oromia Region, Ethiopia
Wikipedia - Jim Thijs -- Belgian triathlete
Wikipedia - Jinbei -- Traditional Japanese clothing set, consisting of a top and trousers
Wikipedia - Jingle Bells/U Can't Touch This -- 2005 double A-side single by Crazy Frog
Wikipedia - Jiyon Kathi -- Indian TV series
Wikipedia - JM-EM-+nihitoe -- Historical layered clothing worn by Japanese court ladies
Wikipedia - J.N.N Institute of Engineering -- Indian engineering college in Thiruvallur, Tamil Nadu
Wikipedia - Joan, Countess of Ponthieu
Wikipedia - Joanna Bryson -- Researcher; Professor of Ethics and Technology
Wikipedia - Joan Thirsk -- Historian and cryptologist
Wikipedia - Job description -- A document that defines a person's duties and responsibilities within an organisation
Wikipedia - Joel Dawit Makonnen -- member of the Ethiopian Imperial Family
Wikipedia - Johan Benthin -- Artist from Denmark
Wikipedia - Johanne Gonthier -- Canadian politician
Wikipedia - Johannes-Matthias Honscheid -- German paratrooper and Knight's Cross recipient
Wikipedia - Johannes Thiele (zoologist)
Wikipedia - Johannes Thienemann -- German ornithologist
Wikipedia - Johannes Thingnes Bo -- Norwegian biathlete
Wikipedia - Johann Friedrich Anthing -- German artist and historian
Wikipedia - Johann Kulik -- Prague-based luthier
Wikipedia - Johann Matthias Hungerbuhler -- Swiss politician
Wikipedia - Johann Tserclaes, Count of Tilly -- field marshal who commanded the Catholic League's forces (1559-1632) in the Thirty Years' War
Wikipedia - John 20:23 -- Twenty-third verse of the twentieth chapter of the Gospel of John
Wikipedia - John 3 -- Third chapter of the Gospel of John
Wikipedia - John Abbott -- Third Prime Minister of Canada
Wikipedia - John Alexander Third -- Scottish mathematician
Wikipedia - John Berthier
Wikipedia - John de Ramsey -- English Gothic architect (fl. c.1304-1349)
Wikipedia - John D. Lantos -- American pediatrician and medical ethicist
Wikipedia - John Dossetor -- Canadian physician and bioethicist
Wikipedia - John Duthie (politician) -- New Zealand politician
Wikipedia - John F. Anderson (scientist) -- third director of the United States Hygienic Laboratory
Wikipedia - John Hopkins the Third -- 1921 film
Wikipedia - John I, Count of Penthievre -- (b. 1345, d. 1404)
Wikipedia - John Lonsdale -- The third Principal of King's College, London
Wikipedia - John Mathias -- American sailor
Wikipedia - John Mathieson Anderson -- British linguist
Wikipedia - John Mathieson (computer scientist)
Wikipedia - John Morgan Wells -- Physiologist, aquanaut, and researcher into saturation diving and the use of nitrox and trimix as breathing gases
Wikipedia - Johnny Mathis discography -- Catalogue of recordings by Johnny Mathis
Wikipedia - Johnny Mathis -- American singer
Wikipedia - John Pentland Mahaffy -- Irish classicist, polymathic scholar and wit
Wikipedia - John Pethica -- British physicist
Wikipedia - John Punch (slave) -- First official enslaved person (M-bM-^@M-^\slaveM-bM-^@M-^]) in the Thirteen Colonies
Wikipedia - John Raymond Smythies
Wikipedia - John R. Clarke -- American scientist and underwater breathing apparatus authority
Wikipedia - John Rogers -- Disambiguation page for people with this name
Wikipedia - John Thibaut -- American social psychologist
Wikipedia - John Tuthill Bagot -- Irish-born South Australian politician
Wikipedia - Joiner -- artisan and tradesperson who builds things by joining pieces of wood
Wikipedia - Joint Global Ocean Flux Study -- An international research programme on the fluxes of carbon between the atmosphere and ocean, and within the ocean interior
Wikipedia - Joint snake -- Mythical creature from American folklore
Wikipedia - JoJo Maman Bebe -- UK maternity and baby clothing retailer
Wikipedia - JoJo's Bizarre Adventure: Diamond Is Unbreakable -- third season of the Japanese anime series JoJo's Bizarre Adventure
Wikipedia - JoJo's Bizarre Adventure: Stardust Crusaders -- third season of the Japanese anime series JoJo's Bizarre Adventure
Wikipedia - Jonathan James -- American ethical hacker
Wikipedia - Jonline -- A short line used by scuba divers to clip themselves to something
Wikipedia - Jorge Mathias -- Portuguese equestrian
Wikipedia - Jos. A. Bank -- American men's clothing retailer
Wikipedia - Josef Matthias Hauer
Wikipedia - Josef Stefan -- Carinthian Slovene physicist, mathematician and poet
Wikipedia - Joseph Arthur Calixte Ethier -- Canadian politician
Wikipedia - Joseph Coors -- Chemical engineer, philanthropist, brewer, political think tank founder
Wikipedia - Joseph Ndathi -- Kenyan politician
Wikipedia - Joseph Newton Chandler III -- Formerly unidentified American identity thief
Wikipedia - Joseph Pothier
Wikipedia - Joseph Thierry -- French lawyer and politician
Wikipedia - Josephus Thimister -- Belgian interior designer
Wikipedia - Joseph Vithayathil
Wikipedia - Jose Thiago Mangini -- Brazilian chess player
Wikipedia - Joshua Mathiot -- American politician
Wikipedia - Jothimani -- Member of Parliament (Karur Constituency)
Wikipedia - Joules (clothing) -- British fashion retailer
Wikipedia - Joule thief -- Voltage booster Electronic Circuit
Wikipedia - Journalism ethics and standards -- Principles of ethics and of good practice in journalism
Wikipedia - Journal of Animal Ethics
Wikipedia - Journal of Business Ethics
Wikipedia - Journal of Medical Ethics
Wikipedia - Jrgen Matthias Christian Schidte
Wikipedia - J. R. Smythies
Wikipedia - JS Kaga -- Second Multi-Purpose Operation Destroyers within the Izumo-class of the Japan Maritime Self-Defense Force
Wikipedia - Juan Orozco -- Spanish luthier
Wikipedia - Jubilee Medal "Thirty Years of Victory in the Great Patriotic War 1941-1945" -- Commemorative medal of the Soviet Union
Wikipedia - Judd-Ofelt theory -- theory describing the intensity of electron transitions within rare earth ions
Wikipedia - Judeo-Christian ethics
Wikipedia - Judeo-Marathi -- Indo-Aryan language
Wikipedia - Judy Amar -- American former thief
Wikipedia - Jugurthine War
Wikipedia - Julius Caesar's planned invasion of the Parthian Empire -- Military campaign that Gaius Julius Caesar never executed
Wikipedia - July 4 -- A list of notable occurrences on this date
Wikipedia - Jumper (song) -- 1998 single by Third Eye Blind
Wikipedia - Jump (Every Little Thing song) -- 2001 single by Every Little Thing
Wikipedia - Juneidi Basha -- Ethiopian business executive
Wikipedia - June Mathis -- American screenwriter, producer and film studio executive
Wikipedia - Just Beyond This Forest -- 1992 film by Jan M-EM-^Aomnicki
Wikipedia - Justhis -- South Korean rapper (born 1991)
Wikipedia - Justice (ethics)
Wikipedia - Justice (store) -- American clothing retailer
Wikipedia - Justice: What's the Right Thing to Do?
Wikipedia - Just Mathias Thiele
Wikipedia - Just One of Those Things (album) -- 1957 studio album by Nat King Cole
Wikipedia - Just Visiting This Planet -- 1987 studio album by Jellybean
Wikipedia - Just war theory -- Doctrine about when a war is ethically just
Wikipedia - Jyothi (actress, born 1963) -- Indian actress
Wikipedia - Jyothika filmography -- Filmography of an Indian actress
Wikipedia - Jyothika -- Indian actress
Wikipedia - Jyothi Lakshmi -- Indian actress
Wikipedia - Jyothirgamaya -- 2001 film by N. B. Raghunath
Wikipedia - Jyothi Surekha Vennam -- Indian archer
Wikipedia - Jyothi (Telugu actress) -- Indian actress
Wikipedia - Jyotii Sethi -- Indian actress
Wikipedia - K-12 Tour -- Third tour of musician Melanie Martinez
Wikipedia - Kaajal Pasupathi -- Indian actress
Wikipedia - Kaali (2018 film) -- 2018 film by Kiruthiga Udhayanidhi
Wikipedia - Kaathirunna Nimisham -- 1970 film directed by Baby
Wikipedia - Kaathiruppor Pattiyal -- 2018 Indian Tamil-language film
Wikipedia - Kadalora Kavithaigal -- 1986 film by P. Bharathiraja
Wikipedia - Kadal Pookkal -- 2001 film by P. Bharathiraja
Wikipedia - Kadamai Kanniyam Kattupaadu -- 1987 film by Santhana Bharathi
Wikipedia - Kadhal Desam -- 1996 film directed by Kathir
Wikipedia - Kadhal Virus -- 2002 film directed by Kathir
Wikipedia - Kahthiri -- Maldivian television series
Wikipedia - Kailash Satyarthi
Wikipedia - Kaithi (2019 film) -- 2019 Indian action-thriller film directed by Lokesh Kanagaraj
Wikipedia - Kaithi Kannayiram -- 1960 film by A. S. A. Sami
Wikipedia - Kakanj culture -- Early neolithic culture in [[Central Bosnia]]
Wikipedia - Kalavathi -- 1951 film by L. S. Ramachandran
Wikipedia - Kaliti Prison -- maximum security prison in Ethiopia
Wikipedia - Kalloori -- 2007 film by Balaji Sakthivel
Wikipedia - Kalyanram Kathi -- 2010 action film directed by Mallikarjun
Wikipedia - Kamalapati Tripathi -- Indian politician
Wikipedia - Kamala Satthianadhan -- 18th-Century Indian writer and feminist
Wikipedia - Kamel Athie Flores -- Mexican politician
Wikipedia - Kanagawa-juku -- Third of the 53 stations of the TM-EM-^MkaidM-EM-^M in Japan
Wikipedia - Kana TV -- Ethiopian television channel
Wikipedia - Kanchan Awasthi -- Indian model and actress
Wikipedia - Kaneez Fathima -- Indian politician
Wikipedia - Kangchenjunga -- Third highest mountain in the world, in Nepal and India
Wikipedia - Kangol -- English clothing company
Wikipedia - Kannadathi (TV series) -- Indian television drama
Wikipedia - Kannad Gothilla -- film by Mayuraa Raghavendra
Wikipedia - Kanna Laddu Thinna Aasaiya -- 2013 Tamil comedy film
Wikipedia - Kannayariamudayar Temple, Thirukkarayil -- Hindu temple
Wikipedia - Kanni Thaai -- 1965 film by M. A. Thirumugam
Wikipedia - Kantian ethics -- Ethical theory of Immanuel Kant
Wikipedia - Kappil, Thiruvananthapuram -- Village in Thiruvananthapuram district,Kerala
Wikipedia - Kapre -- Philippine mythical creature
Wikipedia - Karahi -- Type of thick, circular, and deep pan
Wikipedia - Ka Re Durava -- Indian Marathi language soap opera
Wikipedia - Karen J. Nichols -- osteopathic physician and former medical school dean
Wikipedia - Karen people in the Andaman Islands -- Sino-Tibetan ethic group
Wikipedia - Karen Routhier -- Canadian ice dancer
Wikipedia - Karl-Heinz Thiemann -- German singer and opera singer
Wikipedia - Karl Marthinsen -- Norwegian police commander
Wikipedia - KarlM-EM-!tejn -- gothic castle founded by Charles IV
Wikipedia - Karma Thinley Rinpoche
Wikipedia - Karma Thinley -- Bhutanese politician
Wikipedia - Karrayyu -- Oromo subgroup of central Ethiopia
Wikipedia - Karsa River -- River in Ethiopia
Wikipedia - Karsten Thielker -- German journalist
Wikipedia - Karthick Ramakrishnan -- American political scientist
Wikipedia - Karthik (actor) -- Indian actor
Wikipedia - Karthika Deepam (film) -- 1979 film by Lakshmi Deepak
Wikipedia - Karthika Deepam (Malayalam TV series) -- Indian television series
Wikipedia - Karthika Mathew -- Indian actress
Wikipedia - Karthika Nair -- Indian actress
Wikipedia - Karthika NaM-CM-/r -- French-Indian poet and dancer
Wikipedia - Karthik Dial Seytha Yenn -- 2020 Indian Tamil-language short film directed by Gautham Vasudev Menon
Wikipedia - Karthik discography -- Discography of Karthik
Wikipedia - Karthikeya (film) -- 2014 film by Chandoo Mondeti
Wikipedia - Karthikeya Murthy -- Indian composer
Wikipedia - Karthikeyan Murali -- Indian chess grandmaster
Wikipedia - Karthik Krishnan -- Indian-American businessman
Wikipedia - Karthik Kumar -- Indian actor and comedian
Wikipedia - Karthik Raja -- Indian composer
Wikipedia - Karthik Saragur -- Indian film director and screenwriter
Wikipedia - Karthik (singer) -- Indian playback singer (born 1980)
Wikipedia - Karthik Subbaraj -- Indian film director
Wikipedia - Karthi -- Indian actor
Wikipedia - Karuthamma -- 1994 film by P. Bharathiraja
Wikipedia - Kasaya (clothing) -- Robes worn by fully-ordained Buddhist monks and nuns
Wikipedia - Kasethan Kadavulada (2011 film) -- 2011 film by Thirumalai
Wikipedia - Kasi Yathirai -- 1973 film by S. P. Muthuraman
Wikipedia - Kassa Haile Darge -- Shewan nobleman and Ethiopia monarch (1881-1956)
Wikipedia - Kataw (Philippine mythology) -- Philippine mythical creature
Wikipedia - Katha Deithili Maa Ku -- 2004 Oriya film
Wikipedia - Kathai Thiraikathai Vasanam Iyakkam -- 2014 film by R. Parthiepan
Wikipedia - Kathalivanesvarar Temple, Thirukkalambur -- Temple from tamil nadu, india
Wikipedia - Kathia Baba
Wikipedia - Kathiawari horse -- Horse breed
Wikipedia - Kathie Allardyce -- Canadian curler
Wikipedia - Kathie Browne -- American actress
Wikipedia - Kathie Dello -- American science communicator
Wikipedia - Kathie Lee Gifford -- American actress and talk show host
Wikipedia - Kathie L. Olsen -- American neuroscientist
Wikipedia - Kathie Stromile Golden -- American political scientist
Wikipedia - Kathi Foster -- American politician
Wikipedia - Kathimerini
Wikipedia - Kathina -- Theravada Buddhist festival, held yearly
Wikipedia - Kathinka Pasveer -- Dutch flautist
Wikipedia - Kathinka Rebling -- German woman violinist and musicologist
Wikipedia - Kathinka Zitz-Halein -- German writer
Wikipedia - Kathir (actor) -- Indian Actor
Wikipedia - Kathir Anand -- Indian politician
Wikipedia - Kathirukka Neramillai -- 1993 film by Kalia Kulothungan
Wikipedia - Kathiruntha Kangal -- 1962 film by T. Prakash Rao
Wikipedia - Kathisma
Wikipedia - Kathi Wilcox -- American musician
Wikipedia - Kathleen Brooks -- American author of over thirty titles
Wikipedia - Kathleen Ethier -- American social psychologist
Wikipedia - Kaththi -- 2014 film by A. R. Murugadoss
Wikipedia - Katie Daffan -- American author and Confederate sympathizer
Wikipedia - Katrina Karkazis -- American anthropologist and bioethicist
Wikipedia - Katyar Kaljat Ghusali (film) -- 2015 Marathi film directed by Subodh Bhave
Wikipedia - Kaupthing Bank -- International Icelandic bank
Wikipedia - Kaupthing Singer & Friedlander -- Former financial services provider and merchant bank
Wikipedia - Kavalukku Kettikaran -- 1990 film by Santhana Bharathi
Wikipedia - Kay Thi Thin -- Burmese physicist
Wikipedia - Kay Thi Win -- Burmese weightlifter
Wikipedia - Kazhcha-Niv Independent Film Festival -- Film festival in Thiruvananthapuram, Kerala, India
Wikipedia - Kebaya -- Indonesian traditional clothing
Wikipedia - Kebedech Tekleab -- Ethiopian painter and poet
Wikipedia - Kebele -- The smallest administrative unit of Ethiopia
Wikipedia - Kebra Nagast -- 14th-century text about the Solomonic dynasty in Ethiopia
Wikipedia - Kedar Man Vyathit -- Nepali poet (1914-1998)
Wikipedia - Keep This Fire Burning -- 2002 single by Robyn
Wikipedia - Keep -- Type of fortified tower built within castles during the Middle Ages by European nobility
Wikipedia - Keerthi Chawla -- Indian actress
Wikipedia - Keerthi Pasquel -- Sri Lankan musician
Wikipedia - Keerthiraj -- Indian film actor
Wikipedia - Kefagn Patriotic Front -- Political faction in Ethiopia
Wikipedia - Kelch Gothic Revival silver service -- The Neo-Gothic Alexander and Barbara KelchM-bM-^@M-^Ys silver service
Wikipedia - Kemeria Abajobir Abajifar -- Ethiopian royal personality
Wikipedia - Kendriya Vidyalaya Pangode -- Secondary school in Thirumala, India
Wikipedia - Kenea Yadeta -- Ethiopian politician
Wikipedia - Kennedy Institute of Ethics Journal
Wikipedia - Kenneth V. Thimann
Wikipedia - Kennington -- Area of London, mostly within the London Borough of Lambeth
Wikipedia - Kenora Thistles -- Ice hockey team of Ontario, Canada
Wikipedia - Kensington -- District within the Royal Borough of Kensington and Chelsea in central London
Wikipedia - Kerikam -- Malay traditional clothing
Wikipedia - Kersa, Hararge -- district in Oromia Region, Ethiopia
Wikipedia - Kersa, Jimma -- district in Oromia Region, Ethiopia
Wikipedia - Kerstin Thiele -- German judoka
Wikipedia - Kesari (2020 film) -- Indian Marathi Film
Wikipedia - Keshav Meshram -- Marathi poet, critic and writer
Wikipedia - Ketema Yifru -- Ethiopian diplomat and politician
Wikipedia - Kevin Hart: Don't F**k This Up -- 2019 documentary television series
Wikipedia - Kevin Thiele -- Botanist
Wikipedia - Keyhole Markup Language -- Notation for expressing geographic annotation and visualization within Internet-based maps
Wikipedia - KFJC -- Radio station at Foothill College in Los Altos, California
Wikipedia - Khalifah bin Said of Zanzibar -- Third Sultan of Zanzibar
Wikipedia - Kharahostes -- Indo-Scythian king who ruled in northern India (r. c.10 BC-c.10 AD)
Wikipedia - Khathia BM-CM-" -- Senegalese canoeist
Wikipedia - Khes -- A simple loose clothing item to wrap around in Punjab India region.
Wikipedia - Khet partug -- Traditional Afghan clothing
Wikipedia - Khiamian -- Period in pre-Neolithic human history
Wikipedia - Khine Thin Kyi -- Burmese actress
Wikipedia - Khit Thit Pyo May -- Burmese talk show
Wikipedia - Khmelnytsky Uprising -- Cossack rebellion within the Polish-Lithuanian Commonwealth in 1648-1657
Wikipedia - Khulta Kali Khulena -- Marathi-language television program
Wikipedia - Khuwaled Al-Harthi -- Saudi Arabian sport shooter
Wikipedia - Khwasak -- Satrap of Susa under the Parthian king Artabanus IV
Wikipedia - Khyber Pakhtunkhwa clothing -- Traditional clothing worn in Khyber Pakhtunkhwa
Wikipedia - Kidane Mihret River -- River in the Tembien highlands of Ethiopia
Wikipedia - Kidon -- Department within Israel's Mossad that is allegedly responsible for the assassination of opponents
Wikipedia - Kifle Wodajo -- Ethiopian politician and diplomat
Wikipedia - KIKS TYO -- A Japanese clothing company
Wikipedia - Kill This Love (song) -- 2019 single by Blackpink
Wikipedia - Kilmore West -- Locality within the Dublin suburb of Coolock
Wikipedia - Kinderwhore -- American 1990s clothing style
Wikipedia - Kindeya Gebrehiwot -- Ethiopian academic
Wikipedia - Kindness -- Behavior marked by ethical characteristics, a pleasant disposition, and concern for others
Wikipedia - King Abdullah Petroleum Studies and Research Center -- Independent non-profit think tank, Saudi Arabia
Wikipedia - King Apparatus -- Canadian third-wave ska band
Wikipedia - King David (Stom) -- Painting by Mathias Stom
Wikipedia - Kingdom (season 3) -- The third season of Kingdom anime television series
Wikipedia - King Nothing -- 1997 song by Metallica
Wikipedia - King of Wishful Thinking -- 1990 single by Go West
Wikipedia - Kings & Things (play-by-mail game) -- Fantasy role-playing game
Wikipedia - Kings and Queens (Thirty Seconds to Mars song)
Wikipedia - Kings of Shambhala -- Thirty-two kings in the Indo-Tibetan Vajrayana Buddhist tradition
Wikipedia - Kirthiga Reddy -- Indian businesswoman and Managing Director at Facebook India
Wikipedia - Kirthi Jayakumar -- Indian women's rights activist
Wikipedia - Kirthi Tennakone -- Sri Lankan scientist
Wikipedia - Kiss This (song) -- 2000 single by Aaron Tippin
Wikipedia - Kizhakke Pogum Rail -- 1978 film by P. Bharathiraja
Wikipedia - K. Kathirkamu -- Indian politician
Wikipedia - KKDQ -- Country music radio station in Thief River Falls, Minnesota
Wikipedia - Kleanthis Palaiologos -- Greek coach and author
Wikipedia - KLXH -- K-Love radio station in Thibodaux, Louisiana
Wikipedia - KM-CM-$thi Fritschi -- Swiss gymnast
Wikipedia - KM-EM-^Mwhai -- Eight species within the genus Sophora that are native to New Zealand
Wikipedia - Knights of Pythias Temple (Dallas, Texas) -- Building in Dallas, Texas
Wikipedia - Knights of Pythias -- Fraternal service organization
Wikipedia - KNM WT 17000 -- Kenyan fossilised adult skull of the species Paranthropus aethiopicus
Wikipedia - Know-how -- Practical knowledge on how to accomplish something
Wikipedia - Know-Nothing Party
Wikipedia - Know-Nothing
Wikipedia - Know Nothing -- Nativist political party
Wikipedia - Kochos hanefesh -- Innate constituent character-aspects within the soul, in Hasidism
Wikipedia - Kodandera Subayya Thimayya -- Indian Chief of Army staff
Wikipedia - Kodathi Samaksham Balan Vakeel -- 2019 film directed by B. Unnikrishnan
Wikipedia - Kodi (film) -- 2016 film by R. S. Durai Senthilkumar
Wikipedia - Kodi Parakkuthu -- 1988 film directed by P. Bharathiraja
Wikipedia - Koelbjerg Man -- Paleolithic bog body found in Denmark that is known for being the oldest bog body ever found
Wikipedia - Koman languages -- Family of languages used along the Sudan-Ethiopia border
Wikipedia - Kongemose culture -- Mesolithic hunter-gatherer culture in southern Scandinavia
Wikipedia - KonoSuba: God's Blessing on this Wonderful World! Legend of Crimson -- 2019 anime film
Wikipedia - Konux -- Internet of things start up company (e. 2014)
Wikipedia - Kootathil Oruthan -- 2017 film directed by T.J. Gnanavel
Wikipedia - Korean jade carving -- Dates back to neolithic finds along the Namgang river basin in Gyeongju
Wikipedia - Korem -- Town in Tigray Region, Ethiopia
Wikipedia - Korowya -- River in the Tembien highlands of Ethiopia
Wikipedia - Korsakoff syndrome -- Mental illness caused by a lack of thiamine in the brain
Wikipedia - Kosala (novel) -- 1963 Marathi novel by Bhalchandra Nemade
Wikipedia - Kosode -- Type of historic Japanese clothing
Wikipedia - Kossos -- Exochi, Xanthi settlement
Wikipedia - Kothigalu Saar Kothigalu -- 2001 film by Rajendra Singh Babu
Wikipedia - Koumanthio Zeinab Diallo -- Guinean poet, novelist and playwright
Wikipedia - Kovai Senthil -- Indian film actor
Wikipedia - Kowdiar Palace -- Palace of Kingdom of Travancore, Thiruvananthapuram
Wikipedia - Kozai mechanism -- dynamical phenomenon affecting the orbit of a binary system perturbed by a distant third body
Wikipedia - K. Parthiban -- Malaysian politician
Wikipedia - Kranthi Madhav -- Indian writer and director
Wikipedia - Kristhielee Caride -- Puerto Rican pageant titleholder
Wikipedia - Kristian Mathias Fimland -- Norwegian politician
Wikipedia - Kristin Ann Gauthier -- Canadian sprint kayaker
Wikipedia - Krithi Karanth -- Conservation zoologist
Wikipedia - Kronecker-Weber theorem -- Every finite abelian extension of Q is contained within some cyclotomic field
Wikipedia - Kruthika Jayakumar -- Indian actor
Wikipedia - Kryethi -- Albanian tribe based in northern Albania
Wikipedia - Krystal Tsosie -- Navajo geneticist and bioethicist
Wikipedia - Ksar Akil -- Upper Paleolithic site in Lebanon
Wikipedia - K. Saraswathi Amma -- Indian writer
Wikipedia - KTIB -- Radio station in Thibodaux, Louisiana
Wikipedia - KT postcode area -- Postcode area within the United Kingdom
Wikipedia - Kuch Khatti Kuch Meethi -- 2001 film by Rahul Rawail
Wikipedia - Kulkarni Chaukatla Deshpande -- Marathi language drama film
Wikipedia - Kul-Oba -- Scythian archaeological site
Wikipedia - Kuma Demeksa -- Ethiopian politician
Wikipedia - Kumakatok -- Philippine mythical creature
Wikipedia - Kumari Kandam -- mythical lost continent with an ancient Tamil civilization
Wikipedia - Kumpo -- Mythical figure of the Diola people of West Africa
Wikipedia - Kunathip Yea-on -- Thai judoka
Wikipedia - Kunjukrishnan Nadar Memorial Government Arts and Science College -- General degree college located in Kanjiramkulam, Thiruvananthapuram district, Kerala.
Wikipedia - Kunminia -- Genus of probainognathian cynodonts
Wikipedia - Kunsthistorisches Museum -- Artmuseum in Vienna, Austria
Wikipedia - Kurgan stelae -- Anthropomorphic stone stelae within the perimeter of a tumulus
Wikipedia - Kuruksastra -- Cultural festival of SASTRA University, Thirumalaisamudram, Thanjavur, India
Wikipedia - Kuruthi Aattam -- 2019 Indian Tamil film
Wikipedia - Kusruthi -- 2004 Indian Malayalam film
Wikipedia - K. Vijayakarthikeyan -- Indian bureaucrat and civil servant (b. 1986)
Wikipedia - K. V. Shanthi -- Indian actress
Wikipedia - KW postcode area -- Postcode area within the United Kingdom
Wikipedia - Kya Ma Ka Mahaythi -- Burmese television series
Wikipedia - Kyauk Thin Pone Tway Moe Htar Tae Eain -- 2010 Burmese film
Wikipedia - Kyle Findlay -- Canadian entrepreneur, co-founder of Kanati Clothing Company
Wikipedia - KY postcode area -- Postcode area within the United Kingdom
Wikipedia - Kyunki Saas Bhi Kabhi Bahu Thi -- Indian television series
Wikipedia - Kyushu -- Third largest island of Japan
Wikipedia - Laal Kothi Paak Darbaar Sharif -- Sufi Shrine in Bangladesh
Wikipedia - Labour Representation Committee (2004) -- British socialist pressure group within the Labour Party and wider labour movement
Wikipedia - Labour Women -- Organisation within the Irish Labour Party
Wikipedia - Labyrinthine fistula
Wikipedia - Labyrinthitis
Wikipedia - Lady Cynthia Asquith -- writer
Wikipedia - Lady Hua -- Mythical figure
Wikipedia - L'affaire Chebeya -- 2012 film by Thierry Michel
Wikipedia - Lagna Pahave Karun -- 2013 Marathi film
Wikipedia - La Haine -- 1995 film directed by Mathieu Kassovitz
Wikipedia - Lainie Friedman Ross -- American physician and bioethicist
Wikipedia - Lake Afrera -- Lake in Ethiopia
Wikipedia - Lake Ashenge -- Lake in Tigray Region, Ethiopia
Wikipedia - Lake Giba -- Ethiopian reservoir
Wikipedia - Lake Ossiach -- Lake in Carinthia, Austria
Wikipedia - Lake Tana Biosphere Reserve -- Protected area in Amhara Region, Ethiopia
Wikipedia - Lake Turkana -- Alkaline lake on the border of Ethiopia and Kenya
Wikipedia - Laksamana -- The position of admiral within the armed forces in Malay and Indonesia areas
Wikipedia - Lakshman Singh Jayanthi -- Indian kabaddi player
Wikipedia - Lakshman Sruthi Orchestra -- Indian orchestra
Wikipedia - Lalazar Safari Park -- Zoo in Nathiagali, Murree, Pakistan
Wikipedia - Lalbaugcha Raja -- Notable idol kept at Lalbaug, Mumbai, India during Ganesh Chaturthi
Wikipedia - Lalit Narayan Mithila University -- University in India
Wikipedia - Lalit Prabhakar -- Indian actor working in Marathi films
Wikipedia - Lamb (2015 Ethiopian film) -- 2015 film
Wikipedia - Lambert-Thiboust -- French playwright
Wikipedia - Lamecha Girma -- Ethiopian athlete
Wikipedia - Lamina propria -- Thin connective layer forming part of the mucous membranes
Wikipedia - Lampago -- Mythical heraldic beast in the form of a "man-tiger or man-lion"
Wikipedia - Land of Darkness -- Mythical land
Wikipedia - Landsberg faction -- Political faction within the Frankfurt Parliament
Wikipedia - Lands' End -- American clothing and furnishings retailer
Wikipedia - Langmuir-Blodgett film -- Thin film obtained by depositing multiple monolayers onto a surface
Wikipedia - Language-for-specific-purposes dictionary -- Dictionary that intends to describe a variety of one or more languages used by experts within a particular subject field
Wikipedia - Language of the birds -- Mystical, perfect divine language, Adamic language, Enochian, angelic language or a mythical or magical language used by birds to communicate with the initiated
Wikipedia - Language secessionism -- Attitude supporting the separation of a language variety from the language to which it has hitherto been considered to belong, in order to make this variety considered as a distinct language
Wikipedia - Languages of the European Union -- Overview of the languages used by people within the member states of the European Union
Wikipedia - Lanugo -- Type of hair that is very thin, soft, usually unpigmented, and downy.
Wikipedia - Lapachhapi -- 2017 Marathi horror film by Vishal Furia
Wikipedia - Lapita culture -- Neolithic archaeological culture in the Pacific
Wikipedia - LA postcode area -- Postcode area within the United Kingdom
Wikipedia - La Rothiere -- Commune in Grand Est, France
Wikipedia - Lascaux -- Cave in southwestern France famous for its Paleolithic cave paintings
Wikipedia - Last One Standing (Girl Thing song) -- 2000 song by Girl Thing
Wikipedia - Last Thing on My Mind (Bananarama song) -- 1992 single by Bananarama
Wikipedia - Last Thing on My Mind (Ronan Keating song) -- 2004 single by Ronan Keating and LeAnn Rimes
Wikipedia - Late Gothic (art)
Wikipedia - Late Pleistocene -- Third division (unofficial) of the Pleistocene Epoch
Wikipedia - Lateral intermuscular septum of thigh -- A fold of deep fascia in the thigh
Wikipedia - Lateral thinking
Wikipedia - Lathiceridae -- Family of grasshoppers
Wikipedia - Lathicrossa prophetica -- Species of insect
Wikipedia - Lathi khela -- Traditional Bengali martial art
Wikipedia - Latin Patriarchate of Ethiopia
Wikipedia - Latinus -- Mythical character
Wikipedia - Latrine -- Toilet or an even simpler facility that is used as a toilet within a sanitation system
Wikipedia - Laufey -- Norse mythical character
Wikipedia - LaunchBar -- Third-party application launcher for macOS
Wikipedia - Laure Duthilleul -- French actress
Wikipedia - Laure Gauthier -- French writer and poet (born 1972)
Wikipedia - Laurel Fork Subdivision -- Railroad line wholly located in Clothier in the U.S. state of West Virginia.
Wikipedia - Laurence de Ergadia -- Thirteenth-century Scottish bishop
Wikipedia - Laxmi Narayan Tripathi -- Indian LGBT activist
Wikipedia - Lay Armachiho -- District in Ethiopia
Wikipedia - Laythi
Wikipedia - Lazy Lion -- 1990 children's book by Mwenye Hadithi
Wikipedia - LD postcode area -- Postcode area within the United Kingdom
Wikipedia - LDS Humanitarian Services -- Charitable services within the Church of Jesus Christ of Latter-day Saints
Wikipedia - Leader of the New Zealand Labour Party -- Highest ranked politician within the New Zealand Labour Party
Wikipedia - Learning environment -- Term referring to several things; educational approach, cultural context, or physical setting in which teaching and learning occur
Wikipedia - Leave Him Out of This -- 1991 song performed by Steve Wariner
Wikipedia - Leave No Trace -- Set of outdoor ethics
Wikipedia - Lebak Cibedug -- Megalithic pyramid in Indonesia
Wikipedia - Lecithin -- A generic term for amphiphilic substances of plant and animal origin
Wikipedia - Lecithocera thioclora -- Species of moth in the genus Lecithocera
Wikipedia - Lecythidaceae -- Family of flowering plants in the order Ericales
Wikipedia - Lecythis minor -- Species of plant
Wikipedia - Lee Cooper -- English-American clothing and footwear manufacturing company
Wikipedia - Leelavathi (actress) -- Indian actress, producer
Wikipedia - Leemon McHenry -- American bioethicist and academic
Wikipedia - Legal ethics
Wikipedia - Legend of Suheldev: The King Who Saved India -- 2020 novel by Amish Tripathi
Wikipedia - Legends about Theodoric the Great -- Legendary character based on a Gothic king.
Wikipedia - Legio III Parthica -- Roman legion
Wikipedia - Legio II Parthica -- Roman legion
Wikipedia - Legio I Parthica -- Roman legion
Wikipedia - Legio IV Scythica -- Roman legion
Wikipedia - Legio V Parthica -- Roman legion
Wikipedia - Leikn -- Norse mythical character
Wikipedia - Leinth -- Etruscan mythical character
Wikipedia - Lemi, Ethiopia -- Town in Ethiopia
Wikipedia - Lemma Guya -- Ethiopian artist
Wikipedia - Lemma Megersa -- Ethiopian politician
Wikipedia - Lena Himmelstein -- American clothing designer and retailer
Wikipedia - Lena Kleinschmidt -- American thief
Wikipedia - Lencho Letta -- Ethiopian politician
Wikipedia - Lens flare -- Image artifact produced by scattered or flared light within a lens system
Wikipedia - Leon Thijssen -- Dutch equestrian
Wikipedia - Lepagia -- Genus of probainognathian cynodonts
Wikipedia - Le Phonographique -- Gothic nightclub in Leeds, England
Wikipedia - Lepidagathis -- Species of plant
Wikipedia - LE postcode area -- Postcode area within the United Kingdom
Wikipedia - Leptostethini -- Tribe of beetles
Wikipedia - Le Roi Lune -- Play written by Thierry Debroux
Wikipedia - Lesego Makgothi -- Lesotho diplomat
Wikipedia - Les Luthiers
Wikipedia - Lethic botnet
Wikipedia - Let Me Think About It -- 2007 single by Ida Corr and Fedde le Grand
Wikipedia - Let's Try Again -- 1934 film by Worthington Miner
Wikipedia - Letterkenny Institute of Technology -- Third-level educational institution in Letterkenny, County Donegal, Ireland
Wikipedia - Levantine mansions of M-DM-0zmir -- Thirty stately residences in M-DM-0zmir, Turkey, dating principally from the 19th century
Wikipedia - Levator ani -- Broad, thin muscle group, situated on either side of the pelvis
Wikipedia - Levi Strauss & Co. -- American clothing company
Wikipedia - Levy Economics Institute -- Nonprofit, nonpartisan public policy think tank
Wikipedia - LG G8 ThinQ -- 2019 Android smartphone manufactured by LG Electronics
Wikipedia - LG ThinQ -- Brand by LG Electronics
Wikipedia - LG V50 ThinQ -- 2019 Android phablet manufactured by LG Electronics
Wikipedia - LG V60 ThinQ -- 2020 Android phablet manufactured by LG Electronics
Wikipedia - Liaka Kusulaka -- Indo-Scythian satrap of the area of Chukhsa, west of Taxila, in the 1st-century BCE
Wikipedia - Liberal Christianity -- Movement that interprets and reforms Christian teaching by taking into consideration modern knowledge, science and ethics
Wikipedia - Liberalism and progressivism within Islam
Wikipedia - Liberalni Institut -- Think tank in Prague, Czech Republic
Wikipedia - Libertina Amathila -- Namibian physician and politician
Wikipedia - Library circulation -- Book lending-related activity within libraries
Wikipedia - LibraryThing
Wikipedia - Lido Bathing Complex -- Open air sea water pool in Funchal, Madeira, Portugal
Wikipedia - Liem Thian Joe -- Late colonial Indonesian historian
Wikipedia - Lien Thikeo -- Laotian politician
Wikipedia - Lies My Teacher Told Me: Everything Your American History Textbook Got Wrong
Wikipedia - Life and Nothing More (2017 film) -- 2017 film
Wikipedia - Life, and Nothing More... -- 1992 film by Abbas Kiarostami
Wikipedia - Life Begins at Eight-Thirty -- 1942 film by Irving Pichel
Wikipedia - Life or Something Like It -- 2002 film by Stephen Herek
Wikipedia - Lighthill report
Wikipedia - Lights Out (1953 film) -- 1953 film directed by Carlos ThirM-CM-)
Wikipedia - Light Thickens
Wikipedia - Lightweight demand helmet -- Low volume diving helmet supplied with breathing gas through a demand regulator
Wikipedia - Ligue des Patriotes -- Far-right political group in the French Third Republic
Wikipedia - Lij Iyasu of Ethiopia -- Uncrowned Emperor of Ethiopia
Wikipedia - Like This (Kelly Rowland song) -- 2007 single by Kelly Rowland
Wikipedia - Lilioid monocots -- Grade of flowering pant orders, within Lilianae
Wikipedia - Lillie Rubin -- Women's clothing shop chain
Wikipedia - Limitarianism (ethical)
Wikipedia - Limited Too -- US clothing and lifestyle retailer
Wikipedia - Linard Gonthier -- French glass artist
Wikipedia - Lindex -- Swedish clothing store chain
Wikipedia - Lindrothius -- Genus of beetles
Wikipedia - Linear interpolation -- method of curve fitting to construct new data points within the range of known data points
Wikipedia - Line code -- Pattern used within a communications system to represent digital data
Wikipedia - Linguistic relativity -- Linguistic hypothesis that suggests language affects how its speakers think
Wikipedia - Linthicum & Linthicum -- American architectural firm
Wikipedia - Linthicum, Maryland
Wikipedia - Lion's share -- Idiom which refers to the major share of something
Wikipedia - Liquid breathing -- respiration of oxygen-rich liquid by a normally air-breathing organism
Wikipedia - Lisa Campo-Engelstein -- American bioethicist
Wikipedia - Lisa Curtis -- Member of staff within the Trump administration
Wikipedia - Lisa Sowle Cahill -- American ethicist, and J
Wikipedia - Lise Thiry -- Belgian scientist
Wikipedia - Lissocampus bannwarthi -- A marine pipefish in the family Syngnathidae
Wikipedia - List of 2019 This American Life episodes -- Wikimedia list article
Wikipedia - List of 2020 This American Life episodes -- Wikimedia list article
Wikipedia - List of Abunas of Ethiopia
Wikipedia - List of accolades received by Enthiran -- Wikipedia list article
Wikipedia - List of accolades received by Kannathil Muthamittal -- Wikipedia list article
Wikipedia - List of accolades received by Kaththi -- Wikipedia list article
Wikipedia - List of accolades received by The Theory of Everything -- Wikipedia list article
Wikipedia - List of accolades received by Uncharted 4: A Thief's End -- Accolades received by Uncharted 4: A Thief's End
Wikipedia - List of accolades received by Zero Dark Thirty -- Wikipedia list article
Wikipedia - List of Adam Ruins Everything episodes -- Wikipedia list article
Wikipedia - List of A Fist Within Four Walls characters -- Wikipedia list article
Wikipedia - List of airlines of Ethiopia -- Wikipedia list article
Wikipedia - List of airports in Ethiopia -- Wikipedia list article
Wikipedia - List of AL Gold Glove Winners at Third Base
Wikipedia - List of ancient towns in Scythia Minor -- Wikimedia list article
Wikipedia - List of Anthicus species -- Wikipedia list article
Wikipedia - List of awards and nominations received by Revathi -- Accolades for Revathi
Wikipedia - List of awards and nominations received by Stranger Things -- Awards received by the television series Stranger Things
Wikipedia - List of banks in Ethiopia -- Wikipedia list article
Wikipedia - List of bioethics journals -- Wikipedia list article
Wikipedia - List of birds of Ethiopia -- Wikipedia list article
Wikipedia - List of Brazilian intellectuals and thinkers
Wikipedia - List of bridges in Ethiopia -- Wikipedia list article
Wikipedia - List of butterflies of Ethiopia -- Wikipedia list article
Wikipedia - List of Canadian clothing store chains -- Wikipedia list article
Wikipedia - List of Canthidium species -- Wikimedia list article
Wikipedia - List of castles in East Lothian -- Wikipedia list article
Wikipedia - List of castles in Midlothian -- Wikipedia list article
Wikipedia - List of castles in West Lothian -- Wikipedia list article
Wikipedia - List of Cheiracanthiidae species -- Wikipedia list article
Wikipedia - List of Christian thinkers in science
Wikipedia - List of cities and towns in Ethiopia -- Wikipedia list article
Wikipedia - List of cities in the European Union by population within city limits -- Wikimedia list article
Wikipedia - List of clothing and footwear shops in the United Kingdom -- Wikipedia list article
Wikipedia - List of clothing-free events -- Wikipedia list article
Wikipedia - List of colleges in Thiruvananthapuram -- Wikipedia list article
Wikipedia - List of companies of Ethiopia -- Wikipedia list article
Wikipedia - List of countries by lithium production -- Wikipedia list article
Wikipedia - List of craters on Mathilde -- Wikipedia list article
Wikipedia - List of defunct airlines of Ethiopia -- Wikipedia list article
Wikipedia - List of diplomatic missions in Ethiopia -- Wikipedia list article
Wikipedia - List of diplomatic missions of Ethiopia -- Wikipedia list article
Wikipedia - List of districts in the Amhara Region -- List of districts of the Amhara Region of Ethiopia
Wikipedia - List of districts in the Gambela Region -- Districts of the Gambela Region of Ethiopia
Wikipedia - List of Dothideomycetes taxa incertae sedis -- Wikipedia list article
Wikipedia - List of earthquakes in Ethiopia -- Wikipedia list article
Wikipedia - List of earthquakes in South Africa -- A list of notable earthquakes or tremors that have been detected within South Africa
Wikipedia - List of ecoregions in Ethiopia -- Wikipedia list article
Wikipedia - List of emperors of Ethiopia -- Wikipedia list article
Wikipedia - List of ethicists -- Wikipedia list article
Wikipedia - List of ethics journals -- Wikipedia list article
Wikipedia - List of ethics topics
Wikipedia - List of Ethiopian Airlines destinations -- Wikipedia list article
Wikipedia - List of Ethiopian Americans -- Wikipedia list article
Wikipedia - List of Ethiopian films -- Wikipedia list article
Wikipedia - List of Ethiopian records in athletics -- Wikipedia list article
Wikipedia - List of Ethiopian records in swimming -- Wikipedia list article
Wikipedia - List of Ethiopian regions by Human Development Index -- Wikipedia list article
Wikipedia - List of Ethiopian scientists -- Wikipedia list article
Wikipedia - List of Ethiopian submissions for the Academy Award for Best International Feature Film -- List of films
Wikipedia - List of Ethiopians -- Wikipedia list article
Wikipedia - List of ethnic groups in Ethiopia -- Wikipedia list article
Wikipedia - List of European cities by population within city limits
Wikipedia - List of films released by Psychopathic Video -- Wikipedia list article
Wikipedia - List of fish of Ethiopia -- Wikipedia list article
Wikipedia - List of flag bearers for Ethiopia at the Olympics -- Wikimedia list article
Wikipedia - List of former toponyms in Imathia Prefecture -- Wikipedia list article
Wikipedia - List of former toponyms in Xanthi Prefecture -- Wikipedia list article
Wikipedia - List of Gold Glove Award winners at third base -- Wikipedia list article
Wikipedia - List of Gothic artists -- Wikipedia list article
Wikipedia - List of gothic festivals -- Wikipedia list article
Wikipedia - List of gothic fiction works -- List of gothic literary works
Wikipedia - List of Gothic Revival architects -- Wikipedia list article
Wikipedia - List of government-owned companies of Ethiopia -- Wikipedia list article
Wikipedia - List of governors of Carinthia -- Wikipedia list article
Wikipedia - List of Governors of the Regions of Ethiopia -- Wikipedia list article
Wikipedia - List of heads of government of Ethiopia -- Wikipedia list article
Wikipedia - List of Heart of Midlothian F.C. managers -- Wikimedia list article
Wikipedia - List of Heart of Midlothian F.C. players -- Wikimedia list article
Wikipedia - List of hospitals in Ethiopia -- Wikipedia list article
Wikipedia - List of integral thinkers and supporters -- Wikipedia list article
Wikipedia - List of international cricket centuries by Marcus Trescothick -- Wikipedia list article
Wikipedia - List of international goals scored by Thierry Henry -- Wikipedia list article
Wikipedia - List of Inverness Caledonian Thistle F.C. players -- Wikimedia list article
Wikipedia - List of Israeli Ethiopian Jews -- Wikipedia list article
Wikipedia - List of Is This a Zombie? episodes -- Wikipedia list article
Wikipedia - List of It Takes a Thief (1968 TV series) episodes -- Wikipedia list article
Wikipedia - List of Knights and Ladies of the Thistle -- Wikipedia list article
Wikipedia - List of Korean clothing -- Wikipedia list article
Wikipedia - List of Lupin the Third Part 5 episodes -- Japanese anime television series
Wikipedia - List of Lupin the Third Part I episodes -- Wikipedia list article
Wikipedia - List of Lupin the Third Part II episodes -- Wikipedia list article
Wikipedia - List of Lupin the Third: The Woman Called Fujiko Mine episodes -- Wikipedia list article
Wikipedia - List of Lupin the Third video games -- Wikipedia list article
Wikipedia - List of luthiers -- Wikipedia list article
Wikipedia - List of Malthinus species -- Wikipedia list article
Wikipedia - List of mammals of Ethiopia -- Wikipedia list article
Wikipedia - List of Marathi film actors -- Wikipedia list article
Wikipedia - List of Marathi film actresses -- Wikipedia list article
Wikipedia - List of Marathi films of 1910-1919 -- Wikipedia list article
Wikipedia - List of Marathi films of 1920 -- Wikipedia list article
Wikipedia - List of Marathi films of 1921 -- Wikipedia list article
Wikipedia - List of Marathi films of 1922 -- Wikipedia list article
Wikipedia - List of Marathi films of 1923 -- Wikipedia list article
Wikipedia - List of Marathi films of 1924 -- Wikipedia list article
Wikipedia - List of Marathi films of 1925 -- Wikipedia list article
Wikipedia - List of Marathi films of 1926 -- Wikipedia list article
Wikipedia - List of Marathi films of 1927 -- Wikipedia list article
Wikipedia - List of Marathi films of 1928 -- Wikipedia list article
Wikipedia - List of Marathi films of 1929 -- Wikipedia list article
Wikipedia - List of Marathi films of 1930 -- Wikipedia list article
Wikipedia - List of Marathi films of 1931 -- Wikipedia list article
Wikipedia - List of Marathi films of 1932 -- Wikipedia list article
Wikipedia - List of Marathi films of 1933 -- Wikipedia list article
Wikipedia - List of Marathi films of 1934 -- Wikipedia list article
Wikipedia - List of Marathi films of 1935 -- Wikipedia list article
Wikipedia - List of Marathi films of 1936 -- Wikipedia list article
Wikipedia - List of Marathi films of 1937 -- Wikipedia list article
Wikipedia - List of Marathi films of 1938 -- Wikipedia list article
Wikipedia - List of Marathi films of 1939 -- Wikipedia list article
Wikipedia - List of Marathi films of 1940 -- Wikipedia list article
Wikipedia - List of Marathi films of 1941 -- Wikipedia list article
Wikipedia - List of Marathi films of 1942 -- Wikipedia list article
Wikipedia - List of Marathi films of 1943 -- Wikipedia list article
Wikipedia - List of Marathi films of 1944 -- Wikipedia list article
Wikipedia - List of Marathi films of 1945 -- Wikipedia list article
Wikipedia - List of Marathi films of 1946 -- Wikipedia list article
Wikipedia - List of Marathi films of 1947 -- Wikipedia list article
Wikipedia - List of Marathi films of 1948 -- Wikipedia list article
Wikipedia - List of Marathi films of 1949 -- Wikipedia list article
Wikipedia - List of Marathi films of 1950 -- Wikipedia list article
Wikipedia - List of Marathi films of 1951 -- Wikipedia list article
Wikipedia - List of Marathi films of 1952 -- Wikipedia list article
Wikipedia - List of Marathi films of 1953 -- Wikipedia list article
Wikipedia - List of Marathi films of 1954 -- Wikipedia list article
Wikipedia - List of Marathi films of 1955 -- Wikipedia list article
Wikipedia - List of Marathi films of 1956 -- Wikipedia list article
Wikipedia - List of Marathi films of 1957 -- Wikipedia list article
Wikipedia - List of Marathi films of 1958 -- Wikipedia list article
Wikipedia - List of Marathi films of 1959 -- Wikipedia list article
Wikipedia - List of Marathi films of 1960 -- Wikipedia list article
Wikipedia - List of Marathi films of 1961 -- Wikipedia list article
Wikipedia - List of Marathi films of 1962 -- Wikipedia list article
Wikipedia - List of Marathi films of 1963 -- Wikipedia list article
Wikipedia - List of Marathi films of 1964 -- Wikipedia list article
Wikipedia - List of Marathi films of 1965 -- Wikipedia list article
Wikipedia - List of Marathi films of 1966 -- Wikipedia list article
Wikipedia - List of Marathi films of 1967 -- Wikipedia list article
Wikipedia - List of Marathi films of 1968 -- Wikipedia list article
Wikipedia - List of Marathi films of 1969 -- Wikipedia list article
Wikipedia - List of Marathi films of 1970 -- Wikipedia list article
Wikipedia - List of Marathi films of 1971 -- Wikipedia list article
Wikipedia - List of Marathi films of 1972 -- Wikipedia list article
Wikipedia - List of Marathi films of 1973 -- Wikipedia list article
Wikipedia - List of Marathi films of 1974 -- Wikipedia list article
Wikipedia - List of Marathi films of 1975 -- Wikipedia list article
Wikipedia - List of Marathi films of 1976 -- Wikipedia list article
Wikipedia - List of Marathi films of 1977 -- Wikipedia list article
Wikipedia - List of Marathi films of 1978 -- Wikipedia list article
Wikipedia - List of Marathi films of 1979 -- Wikipedia list article
Wikipedia - List of Marathi films of 1980 -- Wikipedia list article
Wikipedia - List of Marathi films of 1981 -- Wikipedia list article
Wikipedia - List of Marathi films of 1982 -- Wikipedia list article
Wikipedia - List of Marathi films of 1983 -- Wikipedia list article
Wikipedia - List of Marathi films of 1984 -- Wikipedia list article
Wikipedia - List of Marathi films of 1985 -- Wikipedia list article
Wikipedia - List of Marathi films of 1986 -- Wikipedia list article
Wikipedia - List of Marathi films of 1987 -- Wikipedia list article
Wikipedia - List of Marathi films of 1988 -- Wikipedia list article
Wikipedia - List of Marathi films of 1989 -- Wikipedia list article
Wikipedia - List of Marathi films of 1990 -- Wikipedia list article
Wikipedia - List of Marathi films of 1991 -- Wikipedia list article
Wikipedia - List of Marathi films of 1992 -- Wikimedia list article
Wikipedia - List of Marathi films of 1993 -- Wikipedia list article
Wikipedia - List of Marathi films of 1994 -- Wikipedia list article
Wikipedia - List of Marathi films of 1995 -- Wikipedia list article
Wikipedia - List of Marathi films of 1996 -- Wikipedia list article
Wikipedia - List of Marathi films of 1997 -- Wikipedia list article
Wikipedia - List of Marathi films of 1998 -- Wikipedia list article
Wikipedia - List of Marathi films of 1999 -- Wikipedia list article
Wikipedia - List of Marathi films of 2000 -- Wikipedia list article
Wikipedia - List of Marathi films of 2001 -- Wikipedia list article
Wikipedia - List of Marathi films of 2002 -- Wikipedia list article
Wikipedia - List of Marathi films of 2003 -- Wikipedia list article
Wikipedia - List of Marathi films of 2004 -- Wikipedia list article
Wikipedia - List of Marathi films of 2005 -- Wikipedia list article
Wikipedia - List of Marathi films of 2006 -- Wikipedia list article
Wikipedia - List of Marathi films of 2007 -- Wikipedia list article
Wikipedia - List of Marathi films of 2008 -- Wikipedia list article
Wikipedia - List of Marathi films of 2009 -- Wikipedia list article
Wikipedia - List of Marathi films of 2010 -- Wikipedia list article
Wikipedia - List of Marathi films of 2011 -- Wikipedia list article
Wikipedia - List of Marathi films of 2012 -- Wikipedia list article
Wikipedia - List of Marathi films of 2013 -- Wikipedia list article
Wikipedia - List of Marathi films of 2014 -- Wikipedia list article
Wikipedia - List of Marathi films of 2015 -- Wikipedia list article
Wikipedia - List of Marathi films of 2016 -- Wikipedia list article
Wikipedia - List of Marathi films of 2017 -- Wikipedia list article
Wikipedia - List of Marathi films of 2018 -- Wikipedia list article
Wikipedia - List of Marathi films of 2019 -- Wikipedia list of Marathi films
Wikipedia - List of Marathi films of 2020 -- Wikipedia list of Marathi films
Wikipedia - List of Marathi films -- Wikipedia list article
Wikipedia - List of Marathi-language authors -- Wikipedia list article
Wikipedia - List of Marathi-language newspapers -- Wikipedia list article
Wikipedia - List of Marathi-language poets -- Wikipedia list article
Wikipedia - List of Marathi people in science, engineering and technology -- Wikipedia list article
Wikipedia - List of Marathi people in sports -- Wikimedia list article
Wikipedia - List of Marathi people in the performing arts -- Wikipedia list article
Wikipedia - List of Marathi social reformers -- Wikipedia list article
Wikipedia - List of Marathi theatre actors -- Wikipedia list article
Wikipedia - List of Medal of Honor recipients for the Third Battle of Winchester -- Wikipedia list article
Wikipedia - List of medical ethics cases
Wikipedia - List of megalithic monuments in Ireland -- Wikipedia list article
Wikipedia - List of memorials to Hannah Arendt -- List of places and things named for Hannah Arendt
Wikipedia - List of Mesolithic settlements -- Wikipedia list article
Wikipedia - List of military clothing camouflage patterns -- Wikipedia list article
Wikipedia - List of Mountain Bothies Association bothies -- List of mountain shelters in UK
Wikipedia - List of mountains in Ethiopia -- Wikipedia list article
Wikipedia - List of museums in Carinthia (state) -- Wikipedia list article
Wikipedia - List of museums in Ethiopia -- Wikipedia list article
Wikipedia - List of musicals: A to L -- Wikipedia list l to cook everything
Wikipedia - List of Neolithic cultures of China -- Wikipedia list article
Wikipedia - List of Neolithic settlements -- Wikipedia list article
Wikipedia - List of newspapers in Ethiopia -- Wikipedia list article
Wikipedia - List of New Zealand's big things -- wikimedia list article
Wikipedia - List of NL Gold Glove Winners at Third Base
Wikipedia - List of non-marine molluscs of Ethiopia -- Wikipedia list article
Wikipedia - List of non-televised Third Doctor stories -- Wikipedia list article
Wikipedia - List of outerwear -- Clothing worn over street dress for warmth and protection
Wikipedia - List of Oxyethira species -- Wikipedia list article
Wikipedia - List of Paleolithic sites in China -- Wikipedia list article
Wikipedia - List of Panathinaikos B.C. notable players -- Wikimedia list article
Wikipedia - List of Panathinaikos F.C. managers -- Wikimedia list article
Wikipedia - List of Panathinaikos F.C. players -- Wikimedia list article
Wikipedia - List of Panathinaikos F.C. presidents -- Wikimedia list article
Wikipedia - List of Parthian and Sasanian inscriptions -- Wikipedia list article
Wikipedia - List of Parthian kings -- Wikipedia list article
Wikipedia - List of Partick Thistle F.C. managers -- Wikimedia list article
Wikipedia - List of people assassinated by the Janatha Vimukthi Peramuna -- Wikipedia list article
Wikipedia - List of Phantom Thief Jeanne episodes -- Wikipedia list article
Wikipedia - List of Phrurolithidae species -- Wikipedia list article
Wikipedia - List of places and things named after Pope Francis -- Wikipedia list article
Wikipedia - List of places and things named after Simon Bolivar -- Wikipedia list article
Wikipedia - List of places and things named for John Marshall -- Wikipedia list article
Wikipedia - List of Plinthisus species -- Wikipedia list article
Wikipedia - List of political parties in Ethiopia -- Wikipedia list article
Wikipedia - List of power stations in Ethiopia -- Wikipedia list article
Wikipedia - List of programs broadcast by Shakthi TV -- Wikipedia list article
Wikipedia - List of programs broadcast by This TV -- Wikipedia list article
Wikipedia - List of protected grasslands of North America -- Prairies generally within the Interior Plains
Wikipedia - List of public higher institutions in Ethiopia -- Wikipedia list article
Wikipedia - List of radio stations in Transcarpathia region (Ukraine) -- Wikipedia list article
Wikipedia - List of rulers of Thrace and Dacia -- lists of rulers of Thrace and Dacia including mythical rulers
Wikipedia - List of schools in Ethiopia -- Wikipedia list article
Wikipedia - List of schools in Pathanamthitta district -- Wikipedia list article
Wikipedia - List of schools in Thiruvananthapuram district -- Wikipedia list article
Wikipedia - List of Silver Slugger Award winners at third base -- Wikipedia list article
Wikipedia - List of Sites of Special Scientific Interest in Edinburgh and West Lothian -- Wikipedia list article
Wikipedia - List of Sites of Special Scientific Interest in Mid and East Lothian -- Wikipedia list article
Wikipedia - List of social thinkers -- Wikimedia list article
Wikipedia - List of Speakers of the Lower House of the Althing -- Wikipedia list article
Wikipedia - List of Speakers of the Upper House of the Althing (Iceland) -- Wikipedia list article
Wikipedia - List of Sport Club Corinthians Paulista managers -- Wikipedia list article
Wikipedia - List of Sport Club Corinthians Paulista records and statistics -- Wikipedia list article
Wikipedia - List of star systems within 16-20 light-years -- Wikipedia list article
Wikipedia - List of star systems within 20-25 light-years -- Wikipedia list article
Wikipedia - List of star systems within 25-30 light-years -- Wikipedia list article
Wikipedia - List of star systems within 30-35 light-years -- Wikipedia list article
Wikipedia - List of star systems within 35-40 light-years -- Wikipedia list article
Wikipedia - List of star systems within 40-45 light-years -- Wikipedia list article
Wikipedia - List of star systems within 45-50 light-years -- Wikipedia list article
Wikipedia - List of star systems within 50-55 light-years -- Wikipedia list article
Wikipedia - List of star systems within 55-60 light-years -- Wikipedia list article
Wikipedia - List of star systems within 60-65 light-years -- Wikipedia list article
Wikipedia - List of star systems within 65-70 light-years -- Wikipedia list article
Wikipedia - List of star systems within 70-75 light-years -- Wikipedia list article
Wikipedia - List of stories within One Thousand and One Nights -- Wikipedia list article
Wikipedia - List of Stranger Things characters -- Wikipedia list article
Wikipedia - List of stratigraphic units with ornithischian tracks -- Wikipedia list article
Wikipedia - List of Struthioniformes by population -- Wikipedia list article
Wikipedia - List of Swamp Thing episodes -- Wikimedia list article
Wikipedia - List of Symphytognathidae species -- Wikipedia list article
Wikipedia - List of Tetragnathidae species -- Wikipedia list article
Wikipedia - List of The Animals of Farthing Wood episodes -- Wikipedia list article
Wikipedia - List of The Best Thing I Ever Ate episodes -- Wikipedia list article
Wikipedia - List of The Chaser's War on Everything episodes -- Wikimedia list article
Wikipedia - List of The Nature of Things episodes -- Wikipedia list article
Wikipedia - List of The Thick of It characters -- Wikipedia list article
Wikipedia - List of The Thick of It episodes -- Wikipedia list article
Wikipedia - List of They Think It's All Over episodes -- Wikipedia list article
Wikipedia - List of things described as virtual -- Wikipedia list article
Wikipedia - List of things named after Adam Mickiewicz -- Wikipedia list article
Wikipedia - List of things named after Adrien-Marie Legendre -- Wikipedia list article
Wikipedia - List of things named after Alan Turing -- Wikipedia list article
Wikipedia - List of things named after Albert Einstein -- Wikipedia list article
Wikipedia - List of things named after Alexander Grothendieck -- Wikipedia list article
Wikipedia - List of things named after Alfred Tarski -- Wikipedia list article
Wikipedia - List of things named after Anatoliy Skorokhod -- Wikipedia list article
Wikipedia - List of things named after Andrey Markov -- Wikipedia list article
Wikipedia - List of things named after AndrM-CM-) Weil -- Wikipedia list article
Wikipedia - List of things named after Anne, Queen of Great Britain -- Wikipedia list article
Wikipedia - List of things named after A. P. J. Abdul Kalam -- The 11th President of India
Wikipedia - List of things named after Archimedes -- Wikipedia list article
Wikipedia - List of things named after Arnold Sommerfeld -- Wikipedia list article
Wikipedia - List of things named after Arthur Cayley -- Wikipedia list article
Wikipedia - List of things named after Augustin-Louis Cauchy -- Wikipedia list article
Wikipedia - List of things named after Barack Obama -- The 44th President of the United States
Wikipedia - List of things named after Bernhard Riemann -- Wikipedia list article
Wikipedia - List of things named after Bill Clinton -- The 42nd President of the United States
Wikipedia - List of things named after Booker T. Washington -- Wikipedia list article
Wikipedia - List of things named after B. R. Ambedkar -- Wikimedia list article
Wikipedia - List of things named after Carl Friedrich Gauss -- Wikipedia list article
Wikipedia - List of things named after Carl Gustav Jacob Jacobi -- Wikipedia list article
Wikipedia - List of things named after Charles-Augustin de Coulomb -- Wikipedia list article
Wikipedia - List of things named after Charles Darwin -- Wikipedia list article
Wikipedia - List of things named after Charles de Gaulle -- Wikipedia list article
Wikipedia - List of things named after Charles Hermite -- Wikipedia list article
Wikipedia - List of things named after Christiaan Huygens -- Wikipedia list article
Wikipedia - List of things named after Daniel arap Moi -- Wikipedia list article
Wikipedia - List of things named after David Hilbert -- Wikipedia list article
Wikipedia - List of things named after Donald Trump -- Wikimedia list article
Wikipedia - List of things named after Eduard Heine -- Wikipedia list article
Wikipedia - List of things named after Edward Teller -- Wikipedia list article
Wikipedia - List of things named after Elie Cartan -- Wikipedia list article
Wikipedia - List of things named after Elizabeth II -- Wikipedia list article
Wikipedia - List of things named after Emil Artin -- Wikipedia list article
Wikipedia - List of things named after Emmy Noether -- Wikipedia list article
Wikipedia - List of things named after Enrico Fermi -- Wikipedia list article
Wikipedia - List of things named after Erich Hecke -- Wikipedia list article
Wikipedia - List of things named after Ernst Witt -- Wikipedia list article
Wikipedia - List of things named after Erwin Schrodinger -- Wikipedia list article
Wikipedia - List of things named after Euclid -- Wikipedia list article
Wikipedia - List of things named after Eugene Wigner -- Wikipedia list article
Wikipedia - List of things named after Evariste Galois -- Wikipedia list article
Wikipedia - List of things named after Felix Bloch -- Wikipedia list article
Wikipedia - List of things named after Felix Klein -- Wikipedia list article
Wikipedia - List of things named after Ferdinand Georg Frobenius -- Wikipedia list article
Wikipedia - List of things named after Ferdinand Magellan -- Wikipedia list article
Wikipedia - List of things named after Fibonacci -- Wikipedia list article
Wikipedia - List of things named after Fidel Castro -- Wikipedia list article
Wikipedia - List of things named after Frederick Douglass -- Wikipedia list article
Wikipedia - List of things named after Friedrich Bessel -- Wikipedia list article
Wikipedia - List of things named after George Airy -- Wikipedia list article
Wikipedia - List of things named after George Gabriel Stokes -- Wikipedia list article
Wikipedia - List of things named after George H. W. Bush -- The 41st President of the United States
Wikipedia - List of things named after George W. Bush -- The 43rd President of the United States
Wikipedia - List of things named after Glenn T. Seaborg -- Wikipedia list article
Wikipedia - List of things named after Gottfried Leibniz -- Wikipedia list article
Wikipedia - List of things named after Hendrik Antoon Lorentz -- Wikipedia list article
Wikipedia - List of things named after Henri PoincarM-CM-) -- Wikipedia list article
Wikipedia - List of things named after Hermann Grassmann -- Wikipedia list article
Wikipedia - List of things named after Hermann Minkowski -- Wikipedia list article
Wikipedia - List of things named after Hermann von Helmholtz -- Wikipedia list article
Wikipedia - List of things named after Hermann Weyl -- Wikipedia list article
Wikipedia - List of things named after Indira Gandhi -- Wikipedia list article
Wikipedia - List of things named after Irving Langmuir -- Wikipedia list article
Wikipedia - List of things named after Isaac Newton -- Wikipedia list article
Wikipedia - List of things named after Issai Schur -- Wikipedia list article
Wikipedia - List of things named after Jacques Hadamard -- Wikipedia list article
Wikipedia - List of things named after Jakob Bernoulli -- Wikipedia list article
Wikipedia - List of things named after James Clerk Maxwell -- Wikipedia list article
Wikipedia - List of things named after James Joseph Sylvester -- Wikipedia list article
Wikipedia - List of things named after Jawaharlal Nehru -- Wikipedia list article
Wikipedia - List of things named after Jean d'Alembert -- Wikipedia list article
Wikipedia - List of things named after Jean-Pierre Serre -- Wikipedia list article
Wikipedia - List of things named after Joe Biden -- List of things named after President of the United States Joe Biden
Wikipedia - List of things named after Johannes Kepler -- Wikipedia list article
Wikipedia - List of things named after Johannes Rydberg -- Wikipedia list article
Wikipedia - List of things named after Johann Lambert -- Wikipedia list article
Wikipedia - List of things named after John Horton Conway -- Wikipedia list article
Wikipedia - List of things named after John Milnor -- Wikipedia list article
Wikipedia - List of things named after John von Neumann -- Wikipedia list article
Wikipedia - List of things named after Joseph Fourier -- Wikipedia list article
Wikipedia - List of things named after Joseph Liouville -- Wikipedia list article
Wikipedia - List of things named after Joseph-Louis Lagrange -- Wikipedia list article
Wikipedia - List of things named after Josiah W. Gibbs -- Wikipedia list article
Wikipedia - List of things named after J. R. R. Tolkien and his works -- Wikipedia list article
Wikipedia - List of things named after Julian Schwinger -- Wikipedia list article
Wikipedia - List of things named after Karl Schwarzschild -- Wikipedia list article
Wikipedia - List of things named after Karl Weierstrass -- Wikipedia list article
Wikipedia - List of things named after Kazi Nazrul Islam -- Wikipedia list article
Wikipedia - List of things named after Kim Il-sung -- Wikipedia list article
Wikipedia - List of things named after King Abdullah II -- Wikipedia list article
Wikipedia - List of things named after King Hussein -- Wikipedia list article
Wikipedia - List of things named after Leonardo da Vinci -- Wikipedia list article
Wikipedia - List of things named after Leonhard Euler -- Wikipedia list article
Wikipedia - List of things named after Lev Landau -- Wikipedia list article
Wikipedia - List of things named after Lord Kelvin -- Wikipedia list article
Wikipedia - List of things named after Lord Rayleigh -- Wikimedia list article
Wikipedia - List of things named after Louis Pasteur -- Wikipedia list article
Wikipedia - List of things named after Ludwig Boltzmann -- Wikipedia list article
Wikipedia - List of things named after Mahatma Gandhi -- Wikipedia list article
Wikipedia - List of things named after Max Born -- Wikipedia list article
Wikipedia - List of things named after Max Planck -- Wikipedia list article
Wikipedia - List of things named after members of the Bernoulli family -- Wikipedia list article
Wikipedia - List of things named after Michael Faraday -- Wikipedia list article
Wikipedia - List of things named after Mikalojus Konstantinas Ciurlionis -- Wikipedia list article
Wikipedia - List of things named after Muhammad Ali Jinnah -- Wikipedia list article
Wikipedia - List of things named after Niels Bohr -- Wikipedia list article
Wikipedia - List of things named after Niels Henrik Abel -- Wikipedia list article
Wikipedia - List of things named after Nikola Tesla -- Wikipedia list article
Wikipedia - List of things named after Norbert Wiener -- Wikipedia list article
Wikipedia - List of things named after Pafnuty Chebyshev -- Wikipedia list article
Wikipedia - List of things named after Paul Dirac -- Wikipedia list article
Wikipedia - List of things named after Paul ErdM-EM-^Qs -- Wikipedia list article
Wikipedia - List of things named after Peter Debye -- Wikipedia list article
Wikipedia - List of things named after Peter Gustav Lejeune Dirichlet -- Wikipedia list article
Wikipedia - List of things named after Pierre de Fermat -- Wikipedia list article
Wikipedia - List of things named after Pierre-Simon Laplace -- Wikipedia list article
Wikipedia - List of things named after Pythagoras -- Wikipedia list article
Wikipedia - List of things named after Rabindranath Tagore
Wikipedia - List of things named after Rajiv Gandhi -- Wikipedia list article
Wikipedia - List of things named after Rembrandt -- Wikipedia list article
Wikipedia - List of things named after Richard Dedekind -- Wikipedia list article
Wikipedia - List of things named after Richard Feynman -- Wikipedia list article
Wikipedia - List of things named after Roald Amundsen -- Wikipedia list article
Wikipedia - List of things named after Ronald Reagan -- Wikipedia list article
Wikipedia - List of things named after Sheikh Hasina -- Wikipedia list article
Wikipedia - List of things named after Sheikh Mujibur Rahman -- Wikipedia list article
Wikipedia - List of things named after Shota Rustaveli -- Wikipedia list article
Wikipedia - List of things named after SimM-CM-)on Denis Poisson -- Wikipedia list article
Wikipedia - List of things named after Sophus Lie -- Wikipedia list article
Wikipedia - List of things named after Srinivasa Ramanujan -- Wikipedia list article
Wikipedia - List of things named after Stanislaw Ulam -- Wikipedia list article
Wikipedia - List of things named after Stefan Banach -- Wikipedia list article
Wikipedia - List of things named after Subrahmanyan Chandrasekhar -- Wikipedia list article
Wikipedia - List of things named after Tadeusz KoM-EM-^[ciuszko -- Wikipedia list article
Wikipedia - List of things named after Thomas Bayes -- Wikipedia list article
Wikipedia - List of things named after Vladimir Arnold -- Wikipedia list article
Wikipedia - List of things named after Vladimir Fock -- Wikipedia list article
Wikipedia - List of things named after Werner Heisenberg -- Wikipedia list article
Wikipedia - List of things named after William Rowan Hamilton -- Wikipedia list article
Wikipedia - List of things named after W. V. D. Hodge -- Wikipedia list article
Wikipedia - List of things named after Ziaur Rahman -- Wikipedia list article
Wikipedia - List of things named for Daniel Webster -- Wikipedia list article
Wikipedia - List of things named for Henry Clay -- Wikipedia list article
Wikipedia - List of thinkers influenced by deconstruction
Wikipedia - List of thinking-related topic lists
Wikipedia - List of think tanks in Singapore -- wikimedia list article
Wikipedia - List of think tanks in the United Kingdom -- Wikimedia list article
Wikipedia - List of think tanks in Wales -- Wikimedia list article
Wikipedia - List of think tanks -- Wikimedia list article
Wikipedia - List of Thin Lizzy members -- Wikimedia list article
Wikipedia - List of third party and independent United States state governors -- Wikipedia list article
Wikipedia - List of third party leaders of Quebec -- Wikipedia list article
Wikipedia - List of third-person shooters -- Wikimedia list article
Wikipedia - List of Third Watch episodes -- Wikipedia list article
Wikipedia - List of Thirtysomething episodes -- Wikipedia list article
Wikipedia - List of Thirty Tyrants (Roman) -- Wikipedia list article
Wikipedia - List of This Is Us characters -- Listing of characters on American television series This Is Us
Wikipedia - List of This Is Us episodes -- Listing of episodes for American television series This Is Us
Wikipedia - List of This Old House episodes (seasons 11-20) -- Wikipedia list
Wikipedia - List of universities and colleges in Ethiopia -- Wikipedia list article
Wikipedia - List of Visigothic queens -- Wikipedia list article
Wikipedia - List of wars involving Ethiopia -- Wikipedia list article
Wikipedia - List of wealthiest animals -- Wikipedia list article
Wikipedia - List of wealthiest charitable foundations -- Wikipedia list article
Wikipedia - List of wealthiest families -- Wikipedia list article
Wikipedia - List of wealthiest historical figures -- Wikipedia list article
Wikipedia - List of wealthiest organizations -- Wikipedia list article
Wikipedia - List of Who Do You Think You Are? episodes -- Wikimedia list article
Wikipedia - List of World War II uniforms and clothing -- Wikipedia list article
Wikipedia - List of zones of Ethiopia -- Wikipedia list article
Wikipedia - Lists of Marathi people -- Wikipedia list article
Wikipedia - Lists of things named after places -- Wikipedia list article
Wikipedia - Lists of This American Life episodes -- Wikimedia list article
Wikipedia - Lithia Motors -- U.S. automotive retailer
Wikipedia - Lithic analysis -- Analysis of chipped stone artifacts using scientific techniques
Wikipedia - Lithic core
Wikipedia - Lithic flake
Wikipedia - Lithic reduction
Wikipedia - Lithic stage -- Prehistoric period in the Americas
Wikipedia - Lithic technology -- Ancient production techniques
Wikipedia - Lithidiidae -- Family of grasshoppers
Wikipedia - Lithification -- Geologic process
Wikipedia - Lithium 6
Wikipedia - Lithium aluminum hydride
Wikipedia - Lithium bis(trimethylsilyl)amide -- Chemical compound
Wikipedia - Lithium bromide
Wikipedia - Lithium carbonate
Wikipedia - Lithium chloride -- Chemical compound
Wikipedia - Lithium citrate
Wikipedia - Lithium (Evanescence song) -- 2006 single by Evanescence
Wikipedia - Lithium-ion battery -- Rechargeable battery type
Wikipedia - Lithium iron phosphate battery -- Type of Li-ion battery using LiFePOM-bM-^BM-^D
Wikipedia - Lithium (medication) -- type of psychiatric medication
Wikipedia - Lithium (Nirvana song) -- Song by Nirvana
Wikipedia - Lithium orthosilicate -- Chemical compound
Wikipedia - Lithium pharmacology
Wikipedia - Lithium platinate -- Chemical compound
Wikipedia - Lithium polymer battery -- Lithium-ion battery using a polymer electrolyte
Wikipedia - Lithium selenide -- Chemical compound
Wikipedia - Lithium sulfate
Wikipedia - Lithium-titanate battery -- Fast rechargeable lithium ion battery
Wikipedia - Lithium toxicity
Wikipedia - Lithium -- Chemical element with atomic number 3
Wikipedia - Lithornithidae -- Extinct family of birds
Wikipedia - Litr -- Norse mythical character
Wikipedia - Littewada Sitthikul -- Muay Thai fighter
Wikipedia - Little Baby Nothing -- Song by Manic Street Preachers
Wikipedia - Little Placentia Sound -- Natural bay within Placentia Bay
Wikipedia - Little Things (Good Charlotte song) -- 2001 single by Good Charlotte
Wikipedia - Little Things (TV series) -- Indian web TV series
Wikipedia - Liturgical Movement -- A 19th-century movement of scholarship for the reform of worship within the Roman Catholic Church
Wikipedia - Live at Third Man Records (Billie Eilish album) -- 2020 live album by Billie Eilish
Wikipedia - Living Ethics
Wikipedia - Living Is a Problem Because Everything Dies -- 2007 single by Biffy Clyro
Wikipedia - Living legend (person) -- A living legend is a person who is alive and famous for doing something extremely well
Wikipedia - Living things in culture
Wikipedia - Living Things (Linkin Park album) -- 2012 studio album by Linkin Park
Wikipedia - Liyou Libsekal -- Ethiopian poet and writer
Wikipedia - Lizymol Philipose Pamadykandathil -- Indian dental materials scientist
Wikipedia - Lligwy Burial Chamber -- Neolithic dolmen in Wales
Wikipedia - Lloque Yupanqui -- Third Sapa Inca of the Kingdom of Cuzco
Wikipedia - Lloyd deMause -- American thinker
Wikipedia - LLZO -- Lithium-stuffed garnet material
Wikipedia - LM-CM-* KiM-aM-;M-^Au ThiM-CM-*n Kim -- Vietnamese chess player
Wikipedia - LM-CM-)on Degrelle -- Belgian Nazi sympathizer
Wikipedia - LM-CM-)on Matthieu Cochereau -- French painter
Wikipedia - LN postcode area -- Postcode area within the United Kingdom
Wikipedia - LoanDepot -- Mortgage holding company based in Foothill Ranch, California
Wikipedia - Local Council (Uganda) -- Form of local elected government within the districts of Uganda
Wikipedia - Local education authority -- Local councils in England and Wales that are responsible for education within their jurisdiction
Wikipedia - Local-express lanes -- Arrangement of carriageways within a major highway
Wikipedia - Local government in Australia -- Third tier of government in Australia
Wikipedia - Local government in Victoria -- Third tier of government in Victoria, Australia
Wikipedia - Local government -- Lowest tier of administration within a sovereign state
Wikipedia - Local municipality (South Africa) -- Third level government structure in South Africa by contrast to metropolitan municipality
Wikipedia - Local regression -- Moving average and polynomial regression method for smoothing data
Wikipedia - Locator map -- Simple map used in cartography to show the location of a particular geographic area within its larger and presumably more familiar context;can be used on its own or as an inset or addition to a larger map
Wikipedia - Locksmithing
Wikipedia - Logi -- Norse mythical character
Wikipedia - Loincloth -- Cloth worn around the loins, often as the sole article of clothing in warm climates
Wikipedia - Lomi Muleta -- Ethiopian athlete
Wikipedia - London Buses -- Subsidiary of Transport for London that manages bus services within Greater London
Wikipedia - London by Night (film) -- 1937 film by Wilhelm Thiele
Wikipedia - London Corinthian Sailing Club -- British sailing club
Wikipedia - Lonely (fashion label) -- New Zealand clothing label
Wikipedia - Longchen Nyingthig
Wikipedia - Longchen Nyingthik
Wikipedia - Longde (Dzogchen) -- one of three scriptural divisions within Dzogchen
Wikipedia - Longniddry -- Village in East Lothian, Scotland
Wikipedia - Long Now Foundation -- American nonprofit organization promoting very-long-term thinking
Wikipedia - Long Tall Sally (retailer) -- American women's clothing retailer
Wikipedia - Looty -- 2001 film by Sakthi Paramesh
Wikipedia - Lopingian -- Third and final series of the Permian
Wikipedia - Lori Lethin -- American actress
Wikipedia - L-ornithine N5 monooxygenase -- Enzyme
Wikipedia - Los Angeles Apparel -- American clothing company
Wikipedia - Lostwithiel railway station -- Railway station in Cornwall, England
Wikipedia - Lost Without U -- 2006 single by Robin Thicke
Wikipedia - Lothian Scott -- Scottish cricketer, British Army officer, engineer and inventor
Wikipedia - Lothian
Wikipedia - Lothingland -- An area in the English counties of Suffolk and Norfolk on the North Sea coast
Wikipedia - Lottery Lover -- 1935 film by Wilhelm Thiele
Wikipedia - Louis-Alexandre Berthier -- Marshal and Vice-Constable of France
Wikipedia - Louis Lowenthal -- German luthier
Wikipedia - Louis Thibon -- French prefect
Wikipedia - Lou Stathis
Wikipedia - Love and Thieves -- 1928 film
Wikipedia - Love Can't Ever Get Better Than This -- 1987 single by Ricky Skaggs and The Whites
Wikipedia - Love Changes (Everything) -- 1987 single by Climie Fisher
Wikipedia - Love in This Club -- 2008 single by Usher
Wikipedia - Love Is an Awful Thing -- 1922 film
Wikipedia - Love Island (2015 TV series, series 3) -- Third series of Love Island
Wikipedia - Love Like This (Natasha Bedingfield song) -- 2007 single by Natasha Bedingfield
Wikipedia - Lovely (2001 film) -- 2001 film by Sakthi Chidambaram
Wikipedia - Love Never Fails (Kathie Lee Gifford song) -- Single by Kathie Lee Gifford
Wikipedia - Love This Giant Tour -- David Byrne and St. Vincent concert tour
Wikipedia - Love This Giant -- Album
Wikipedia - Lovisa Mathilda Nettelbladt -- Swedish writer
Wikipedia - Lower Paleolithic
Wikipedia - Lower third -- A graphic overlay placed in the lower area of a television screen
Wikipedia - Lower Withington -- village in Cheshire, England
Wikipedia - Low pressure breathing air compressor -- Machine to provide atmospheric air at low pressure for breathing
Wikipedia - Low Thia Khiang -- Former Leader of the Opposition in Singapore
Wikipedia - Loxopholis southi -- Species of lizard
Wikipedia - L postcode area -- Postcode area within the United Kingdom
Wikipedia - LS postcode area -- Postcode area within the United Kingdom
Wikipedia - Luc Mathieu -- French journalist
Wikipedia - Ludovic Mathieu -- French speed skater
Wikipedia - Ludwig Thienemann -- German physician and naturalist
Wikipedia - Luisa Vania Campagnolo -- Italian luthier
Wikipedia - Lukas Mathies -- Austrian snowboarder
Wikipedia - Lukens Steel Company -- Oldest steel mill in commission within the United States
Wikipedia - Lulu Mall, Thiruvananthapuram -- International Shopping Mall in Trivandrum city
Wikipedia - Lumen (anatomy) -- Cavity within an organ
Wikipedia - Lumkuia -- Genus of probainognathian cynodonts
Wikipedia - Lumous Gothic Festival
Wikipedia - Lung -- Organ for breathing air
Wikipedia - Lupin the Third Part 5
Wikipedia - Lupin the Third Part II -- Japanese anime television series
Wikipedia - Lupin the Third Part I -- Japanese anime television series
Wikipedia - Lupin the Third: Pilot Film
Wikipedia - Lupin the Third: The Woman Called Fujiko Mine -- Japanese anime television series
Wikipedia - Lupin the Third -- Japanese manga series by Monkey Punch
Wikipedia - LU postcode area -- Postcode area within the United Kingdom
Wikipedia - Lutgarde Thijs -- Belgian canoeist
Wikipedia - Luthier -- Craftsman of string musical instruments
Wikipedia - Luthigh language -- Extinct Australian Aboriginal language
Wikipedia - Luzia Woman -- Upper Paleolithic period skeleton of a Paleo-Indian woman
Wikipedia - LycM-CM-)e Jean-Zay -- secondary school in Thiers, France
Wikipedia - Lycophotia molothina -- Species of moth
Wikipedia - Lymphangioma -- Malformations of the lymphatic system characterized by lesions that are thin-walled cysts
Wikipedia - Lynne Thigpen -- American actress
Wikipedia - Lyon -- Third-largest city of France and prefecture of Auvergne-Rhone-Alpes
Wikipedia - Lyracappul -- Mountain within the Galtee Mountains, County Limerick, Ireland
Wikipedia - M-84 -- Yugoslav third generation main battle tank
Wikipedia - Maa (1976 film) -- 1976 film by M. A. Thirumugam
Wikipedia - Maanavan -- 1970 film by M. A. Thirumugam
Wikipedia - Maarconi Mathaai -- 2019 Malayalam film directed by Sanil Kalathil
Wikipedia - Maathina Malla -- 1998 film directed by Yogish Hunsur
Wikipedia - Maathi Yosi -- 2010 film by Nandha Periyasamy
Wikipedia - Maaza Mengiste -- Ethiopian-American writer
Wikipedia - Mac Cairthinn of Clogher
Wikipedia - Macey Cruthird -- American actress
Wikipedia - Machine ethics
Wikipedia - Mackenzie Weygandt Mathis -- American neuroscientist
Wikipedia - Mackinac Wilderness -- Designated area within the Hiawatha National Forest in Mackinac County, Michigan
Wikipedia - Macmerry -- Village in East Lothian, Scotland
Wikipedia - MacramM-CM-) -- Technique of knotting cords or thick yarns to make lace or fringe
Wikipedia - Macroethics and microethics -- Type of applied ethics
Wikipedia - Madalitso Muthiya -- Zambian golfer
Wikipedia - Madeleine Mathiot -- American linguist
Wikipedia - Madhhab -- School of thought within Islamic jurisprudence
Wikipedia - Madhukar Dattatraya Deoras -- Third Sarsanghchalak of the Rashtriya Swayamsevak Sangh
Wikipedia - Madkhalism -- A heterodox strain of Islam within the larger Salafist movement based on the writings of Rabee al-Madkhali
Wikipedia - Madonna-whore complex -- Inability to maintain sexual arousal within a committed, loving relationship
Wikipedia - Mad Thinker
Wikipedia - Madurkathi -- Reed-woven mats made in Bengal, India
Wikipedia - Maeshowe -- Neolithic chambered cairn and passage grave situated on Mainland Orkney, Scotland
Wikipedia - Mafia: Chapter 1 -- Film directed by Karthick Naren
Wikipedia - Magali ThiM-CM-)baut -- French canoeist
Wikipedia - Magical Battle Arena -- Third-person shooter game
Wikipedia - Magical thinking -- Illogical conclusions based on correlated events or thoughts
Wikipedia - Magma chamber -- Accumulation of molten rock within the Earth's crust
Wikipedia - Magmatic underplating -- Trapping of basaltic magmas within the crust
Wikipedia - Mag Mell -- Mythical realm in Irish mythology
Wikipedia - Maha Al-Bargouthi -- Jordanian Paralympic athlete
Wikipedia - Mahadathika Mahanaga of Anuradhapura -- early 1st century CE King of Anuradhapura
Wikipedia - Mahakavi Kshetrayya -- 1976 film directed by C. S. Rao, Adurthi Subba Rao
Wikipedia - Mahamaya Rajkiya Allopathic Medical College -- Medical college in Akbarpur, Uttar Pradesh, India
Wikipedia - Mahanadhi (film) -- 1994 film by Santhana Bharathi
Wikipedia - Maha Nadigan -- 2004 film directed by Sakthi Chidambaram
Wikipedia - Mahanubhavudu -- 2017 film directed by Maruthi Dasari
Wikipedia - Maharashtra's Best Dancer -- Indian Marathi TV reality show
Wikipedia - Maharashtra Times -- Marathi language newspaper in India
Wikipedia - Mahar Shwe Thein Daw Pagoda -- A Buddhist temple in Thin Taung Gyi village
Wikipedia - Mahasamudram (2021 film) -- 2021 film directed by Ajay Bhupathi
Wikipedia - Maha Thetkya Yanthi Buddha -- Buddhist temple in Myanmar
Wikipedia - Mahathi Fuel Transport and Storage Depot -- Fuel storage depot in Uganda
Wikipedia - Mahathir Mohamad -- Malaysian statesman, author and doctor
Wikipedia - Mahder Assefa -- Ethiopian actress
Wikipedia - Maheshinte Prathikaaram -- 2016 film by Dileesh Pothan
Wikipedia - Mahlathini and the Mahotella Queens -- South African Music band formed in 1964
Wikipedia - Mahlet Afework -- Ethiopian fashion designer and entrepreneur
Wikipedia - Mahmoud Ahmed -- Ethiopian singer of Gurage ancestry
Wikipedia - Mahony Historic District -- Residential area within Arkansas, United States
Wikipedia - Mail and wire fraud -- Federal crimes in the United States that involve mailing or electronically transmitting something associated with fraud
Wikipedia - Mainland -- Continental part of any polity or the main island within an island nation
Wikipedia - Maisaka-juku -- Thirtieth of the 53 stations of the TM-EM-^MkaidM-EM-^M in Japan
Wikipedia - Maithili duck -- Species of bird
Wikipedia - Maithili grammar
Wikipedia - Maithili language -- Indo-Aryan language spoken in India and Nepal
Wikipedia - Maithili phonology -- Phonology of Maithili
Wikipedia - Maithili Sharan
Wikipedia - Maithili Thakur -- Indian playback singer
Wikipedia - Maithili Wikipedia
Wikipedia - Mai Thi Nguyen-Kim -- German chemist, science communicator, television presenter and YouTuber
Wikipedia - Majang language -- Eastern Sudanic language of Ethiopia
Wikipedia - Making Love Out of Nothing at All -- 1983 single by Air Supply
Wikipedia - Makkal En Pakkam -- 1987 film by Karthick Raghunath
Wikipedia - Malathi Basappa -- Indian model and beauty queen
Wikipedia - Malathi Chendur -- Telugu writer (1928-2013)
Wikipedia - Malathi de Alwis -- Sri Lanka feminist scholar and activist
Wikipedia - Malathi (film) -- 1970 film by K. S. Gopalakrishnan
Wikipedia - Malathi Krishnamurthy Holla -- Indian paralympic athlete
Wikipedia - Malathi Maithri -- Indian writer, activist and feminist
Wikipedia - Malaysian cultural outfits -- Malaysian clothing
Wikipedia - Malcolm Harrison -- New Zealand clothing designer and textile artist
Wikipedia - Maldives Third Way Democrats -- political party
Wikipedia - Maliki -- One of four major schools of madhhab of Islamic jurisprudence within Sunni Islam
Wikipedia - Malini Awasthi -- Indian folk singer
Wikipedia - Malith Jayathilake -- Sri Lankan politician
Wikipedia - Malthinus -- Genus of beetles
Wikipedia - Mambillikalathil Govind Kumar Menon
Wikipedia - Mambo Graphics -- Australian clothing company
Wikipedia - Mamelon (volcanology) -- A rock formation created by eruption of relatively thick or stiff lava through a narrow vent
Wikipedia - Mamenori -- Thin wrappers of soybean paper used as a substitute for nori
Wikipedia - Mamitu Gashe -- Fistula surgeon in Ethiopia
Wikipedia - M. A. M. Muthiah -- Indian industrialist and politician
Wikipedia - Manadhai Thirudivittai -- 2001 film by R. D. Narayanamurthy
Wikipedia - Manakanakku -- 1986 film by R. C. Sakthi
Wikipedia - Manaswini Lata Ravindra -- A Marathi playwright, screenwriter and film director
Wikipedia - Manathil Uruthi Vendum -- 1987 film by K. Balachander
Wikipedia - Manaul -- Philippine mythical creature
Wikipedia - Manchester Withington (UK Parliament constituency)
Wikipedia - Mandarin Chinese profanity -- Profanity used within the Mandarin Chinese language
Wikipedia - M and M Direct -- Online clothing store in the United Kingdom
Wikipedia - Mandra, Xanthi -- regional municipal settlement
Wikipedia - Mangaiyar Thilakam -- 1955 film by L. V. Prasad
Wikipedia - Manhattan Institute for Policy Research -- Conservative American think tank
Wikipedia - Manik Sitaram Godghate -- Marathi poet
Wikipedia - Man in a Landscape (poetry collection) -- 1960 poetry collection by Colin Thiele
Wikipedia - Manisha Eerabathini -- Indian-American playback singer
Wikipedia - Manku Thimma -- 1980 film by H. R. Bhargava
Wikipedia - Mannanar -- Thiyyar dynasty of Malabar
Wikipedia - Mann Vasanai -- 1983 film by P. Bharathiraja
Wikipedia - Manohar Parrikar Institute for Defense Studies and Analyses -- Indian think-tank based in New Delhi, India
Wikipedia - Mantfombi Dlamini -- Swazi-South African traditional aristocrat, Great wife of King Goodwill Zwelithini
Wikipedia - Man-Thing (film) -- 2005 television film directed by Brett Leonard
Wikipedia - Man-Thing -- Marvel Comics character
Wikipedia - Mantle (clothing) -- Loose or semi-fitted overgarment
Wikipedia - Mantle plume -- An upwelling of abnormally hot rock within the Earth's mantle
Wikipedia - Mantsa River -- River in Ethiopia
Wikipedia - Mantua (clothing) -- Draped and pleated woman's dress
Wikipedia - Manuel Clouthier Carrillo -- Mexican politician
Wikipedia - Manuel de Soto y Solares -- Spanish luthier
Wikipedia - Manufacture of cheddar cheese -- The process of cheddaring, which makes this cheese unique.
Wikipedia - Maoism (Third Worldism) -- Broad tendency which is mainly concerned with the infusion and synthesis of Marxism-particularly of the Marxist-Leninist-Maoist persuasion-with concepts of non-Marxist Third Worldism, namely dependency theory and world-systems theory
Wikipedia - Maputaland-Pondoland bushland and thickets -- Montane shrubland ecoregion in South Africa
Wikipedia - Marainthirunthu Paarkum Marmam Enna -- 2018 film
Wikipedia - Marathi Brahmin -- Community of Marathi speaking Brahmins
Wikipedia - Marathi Buddhists -- Buddhists of Marathi ethnic and linguistic identity
Wikipedia - Marathi Christians
Wikipedia - Marathi grammar
Wikipedia - Marathi-Konkani languages -- Set of Southern Indic languages in Maharashtra and Konkan
Wikipedia - Marathi literature
Wikipedia - Marathi people -- Indian ethno-linguistic group
Wikipedia - Marathi phonology
Wikipedia - Marathi poetry
Wikipedia - Marathi Wikipedia
Wikipedia - Mar Augustine Kandathil
Wikipedia - Marcel Bollinger -- Swiss politician and freethinker
Wikipedia - Marcel Vanthilt -- Belgian musician and television presenter
Wikipedia - Marcus Trescothick
Wikipedia - Margiana -- Province within the Iranian and Hellenistic states
Wikipedia - Margriet Matthijsse -- Dutch sailor
Wikipedia - Marguerite Trussler -- served as the Canadian Province of Alberta's Ethics Commissioner
Wikipedia - Marianne Marthinsen -- Norwegian politician
Wikipedia - Marianne Thieme
Wikipedia - Marianthi Zafeiriou -- Greek group rhythmic gymnast
Wikipedia - Maria of Gothia
Wikipedia - Maria Saal -- Place in Carinthia, Austria
Wikipedia - Maria Thins -- Mother-in-law of painter Johannes Vermeer, c. 1593-1680
Wikipedia - Marie-Alexandrine Mathieu -- French artist
Wikipedia - Marie-Claude Bouthillier -- Canadian artist
Wikipedia - Marie, Countess of Ponthieu
Wikipedia - Marie-Jo Thiel
Wikipedia - Maritime domain awareness -- The effective understanding of anything associated with the maritime domain that could impact security, safety, economy, or environment
Wikipedia - Mariyam Vannu Vilakkoothi -- Indian Malayalam-language Comedy thriller film
Wikipedia - Marjorie Muir Worthington -- American writer
Wikipedia - Markaz, Dubai -- Religious and cultural center of Markazu Saqafathi Sunniyya in Dubai, United Arab Emirates
Wikipedia - Markazu Saqafathi Sunniyya -- Islamic seminari at Kozhikode in Kerala, India
Wikipedia - Marketing ethics -- Area of applied ethics
Wikipedia - Mark Matthiesen -- American politician from Missouri
Wikipedia - Mark's -- Canadian clothing and footwear retailer
Wikipedia - Mars ocean hypothesis -- Hypothesis that nearly a third of the surface of Mars was covered by an ocean of liquid water early in the planetM-bM-^@M-^Ys geologic history
Wikipedia - Martha Nasibu -- Ethiopian writer and artist
Wikipedia - Marthinus du Plessis -- South African modern pentathlete
Wikipedia - Marthinus van Schalkwyk
Wikipedia - Martian Gothic: Unification -- 2000 Survival Horror Video Game
Wikipedia - Martin de Soria -- Spanish Gothic painter
Wikipedia - Martin Mathias Secor -- 19th century American businessman and politician, 28th and 31st Mayor of Racine, Wisconsin.
Wikipedia - Martin-Pierre Gauthier -- French architect
Wikipedia - Marudhavelu -- 2011 film by R. K. R. Aathimoolam
Wikipedia - Marxist archaeology -- Archaeological theory that interprets archaeological information within the framework of Marxism
Wikipedia - Marxist-Leninist League of Tigray -- semi-clandestine Hoxhaist Communist Party that held a leading role in the Tigrayan Peoples' Liberation Front (TPLF) in Ethiopia
Wikipedia - Mary Cynthia Dickerson -- American herpetologist and magazine editor
Wikipedia - Maryland-National Capital Park and Planning Commission -- Agency in Maryland to manage a system of parks within Montgomery and Prince George's Counties
Wikipedia - Mary Shreve (Ames) Frothingham -- US activist and politician
Wikipedia - Mary Sue Hubbard -- Third wife of L. Ron Hubbard
Wikipedia - Mary Wamaua Waithira Njoroge -- Kenyan politician
Wikipedia - Masala (2012 film) -- 2012 Marathi-language Indian film
Wikipedia - Masha (woreda) -- Woreda in the Sheka Zone in Ethiopia
Wikipedia - Massacre of Thessalonica -- Carried out by Gothic troops under the Roman Emperor Theodosius I
Wikipedia - Mass deworming -- Treating large numbers of people, particularly children, for helminthiasis and schistosomiasis
Wikipedia - Massetognathinae -- Subfamily of traversodontid cynodonts
Wikipedia - Mass (liturgy) -- Type of worship service within many Christian denominations
Wikipedia - Master (college) -- Head or senior member of a college within a collegiate university
Wikipedia - Master of Riglos -- Spanish Gothic painter
Wikipedia - Matar Al Harthi -- Saudi Arabian sport shooter
Wikipedia - Matchbox sign -- Psychiatric finding. Patients with delusional parasitosis (DP) often arrive at the doctor's office with this medical sign
Wikipedia - Material flow analysis -- Analysis of the movement of substances within various systems
Wikipedia - Mathematical object -- Anything that can be mathematically defined and with which reasoning is possible
Wikipedia - Mathias Balen -- Dutch historian
Wikipedia - Mathias Barrett
Wikipedia - Mathias Bau Hansen -- Danish professional ice hockey forward
Wikipedia - Mathias Behounek -- German snowboarder
Wikipedia - Mathias Bidstrup -- Danish architect
Wikipedia - Mathias Blad -- Swedish actor and singer, mainly
Wikipedia - Mathias Broothaerts -- Belgian athletics competitor
Wikipedia - Mathias Brugger -- German track and field athlete
Wikipedia - Mathias Brugman -- Puerto Rican activist
Wikipedia - Mathias Chikawe -- Tanzanian politician
Wikipedia - Mathias Claus -- German jazz pianist and composer
Wikipedia - Mathias Cormann -- Australian politician
Wikipedia - Mathias Dahlgren -- Swedish chef
Wikipedia - Mathias De Clercq -- Flemish politician
Wikipedia - Mathias Denman -- Ohio pioneer
Wikipedia - Mathias Dzon -- Congolese politician
Wikipedia - Mathias Erang -- Luxembourgian gymnast
Wikipedia - Mathias Frank -- Swiss road bicycle racer
Wikipedia - Mathias Franz Graf von Chorinsky Freiherr von Ledske -- Czech bishop
Wikipedia - Mathias Gallo Cassarino -- Italian Muay Thai fighter
Wikipedia - Mathias Glomnes -- Norwegian sports shooter
Wikipedia - Mathias GnM-CM-$dinger -- Swiss actor
Wikipedia - Mathias Hauzeur
Wikipedia - Mathias Heinicke -- Bohemian violin maker
Wikipedia - Mathias Herrmann -- German actor
Wikipedia - Mathias Jamtvedt -- Norwegian gymnast
Wikipedia - Mathias J. Hoven -- American mayor
Wikipedia - Mathias Jucker -- Swiss neuroscientist (b. 1961)
Wikipedia - Mathias Jung -- East German biathlete
Wikipedia - Mathias Klotz -- Chilean architect
Wikipedia - Mathias Kneissl (film) -- 1971 film
Wikipedia - Mathias Kwame Ntow -- Ghanaian politician
Wikipedia - Mathias Larsen Blilie -- Norwegian politician
Wikipedia - Mathias Lauridsen -- Danish male model
Wikipedia - Mathias Logelin -- Luxembourgian gymnast
Wikipedia - Mathias Loras
Wikipedia - Mathias Lundholm -- Swedish violinist and conductor
Wikipedia - Mathias Mabergs -- Swedish male curler
Wikipedia - Mathias Matthies -- German art director
Wikipedia - Mathias Mbundu -- Namibian politician
Wikipedia - Mathias Mester -- German Paralympic athlete
Wikipedia - Mathias Middelberg -- German politician
Wikipedia - Mathias Nilsson -- British chemist
Wikipedia - Mathias Pachler -- Danish singer
Wikipedia - Mathias Payer -- Liechtensteinian computer scientist
Wikipedia - Mathias Rust -- German activist, landed a plane near Red Square in Moscow in 1987
Wikipedia - Mathias Salas -- Papua New Guinean politician
Wikipedia - Mathias Sandorf (1921 film) -- 1921 film
Wikipedia - Mathias Shryock -- American architect
Wikipedia - Mathias Sommerhielm -- Danish-Norwegian politician
Wikipedia - Mathias Spahlinger -- German composer
Wikipedia - Mathias Stein -- German politician
Wikipedia - Mathias Tallberg -- Finnish sailor
Wikipedia - Mathias Villasanti -- Es un futbolista paraguayo
Wikipedia - Mathias VostM-CM-) -- Belgian speed skater
Wikipedia - Mathias Weishaupt -- Luxembourgian gymnast
Wikipedia - Mathias Zahradka -- Austrian weightlifter
Wikipedia - Mathibeli Mokhothu -- Mosotho politician
Wikipedia - Mathieson Jacoby -- Australian politician and winemaker
Wikipedia - Mathieu Amalric -- French actor and filmmaker
Wikipedia - Mathieua -- Species of plant
Wikipedia - Mathieu Bastareaud -- French rugby union centre
Wikipedia - Mathieu Biazizzo -- French slalom canoeist
Wikipedia - Mathieu Bilodeau -- Canadian racewalker
Wikipedia - Mathieu Blanchette -- Canadian Paralympic athlete
Wikipedia - Mathieu Bock-CotM-CM-) -- Canadian journalist, columnist and essayist
Wikipedia - Mathieu Boogaerts -- French singer-songwriter
Wikipedia - Mathieu Bozzetto -- French snowboarder
Wikipedia - Mathieu Carriere -- German actor
Wikipedia - Mathieu Cossou -- French karateka
Wikipedia - Mathieu Criaerd -- French master cabinetmaker
Wikipedia - Mathieu CrM-CM-)pel -- French snowboarder
Wikipedia - Mathieu Demy -- French actor, film director and producer
Wikipedia - Mathieu Doby -- French-born Belgian slalom canoeist
Wikipedia - Mathieu Dreyfus -- Alsatian Jewish industrialist and brother of Alfred Dreyfus
Wikipedia - Mathieu Drujon -- French road bicycle
Wikipedia - Mathieu Ferland -- Canadian video game producer
Wikipedia - Mathieu Ficheroux -- Dutch artist
Wikipedia - Mathieu Giroux -- Canadian speed skater
Wikipedia - Mathieu Goubel -- French canoeist
Wikipedia - Mathieu group M12
Wikipedia - Mathieu groupoid
Wikipedia - Mathieu Justafre -- French snowboarder
Wikipedia - Mathieu Kessels -- Dutch sculptor
Wikipedia - Mathieu Koffi M'Broh -- Ivorian canoeist
Wikipedia - Mathieu Lange -- German conductor
Wikipedia - Mathieu Lemoine -- French equestrian
Wikipedia - Mathieu LM-CM-)veillM-CM-) -- Canadian executioner
Wikipedia - Mathieu Loicq -- Belgian para table tennis
Wikipedia - Mathieu Marie de Lesseps -- French equestrian
Wikipedia - Mathieu Marineau -- Canadian weightlifter
Wikipedia - Mathieu Mille -- French ice hockey defenceman
Wikipedia - Mathieu Pacaud -- French chef
Wikipedia - Mathieu Parent -- Canadian Paralympic athlete
Wikipedia - Mathieu Schiller -- French bodyboarder
Wikipedia - Mathieu Schneider
Wikipedia - Mathieu Tenant de la Tour -- French WWI flying ace (1883-1917)
Wikipedia - Mathieu Turcotte -- Canadian short-track speed skater
Wikipedia - Mathieu Turgeon -- Canadian trampoline gymnast
Wikipedia - Mathijs Bouman -- Dutch economist and journalist
Wikipedia - Mathilda Campbell, Duchess of Argyll -- Scottish noblewoman
Wikipedia - Mathilda Ebeling -- Swedish operatic soprano
Wikipedia - Mathilda May -- French actress
Wikipedia - Mathildana newmanella -- Species of moth
Wikipedia - Mathildana -- Genus of moths
Wikipedia - Mathilda (novella)
Wikipedia - Mathilda Paradeiser -- Swedish actress
Wikipedia - Mathilda Twomey -- Seychellois lawyer and academic
Wikipedia - Mathilde, Abbess of Essen
Wikipedia - Mathilde AndrouM-CM-+t -- French politician
Wikipedia - Mathilde Auguez -- French soprano
Wikipedia - Mathilde Baring -- American actress
Wikipedia - Mathilde Bataille -- French gymnast
Wikipedia - Mathilde Bensaude -- Portuguese phytopathologist and mycologist
Wikipedia - Mathilde Blind
Wikipedia - Mathilde Bonnefoy -- French film editor and director
Wikipedia - Mathilde Brundage -- American actress
Wikipedia - Mathilde Carmen Hertz -- German biologist
Wikipedia - Mathilde Comont -- French actress
Wikipedia - Mathilde de Kerangat -- French sailor
Wikipedia - Mathilde Esch -- Austrian genre painter
Wikipedia - Mathilde Fibiger -- Danish feminist, novelist, and telegraphist
Wikipedia - Mathilde Franck -- Pioneering French aviator
Wikipedia - Mathilde Frohlich -- Austrian soprano
Wikipedia - Mathilde GM-CM-)ron -- French sailor
Wikipedia - Mathilde Halse -- Danish curler
Wikipedia - Mathilde Julia Frachon -- French model
Wikipedia - Mathilde Krim
Wikipedia - Mathilde Kschessinska
Wikipedia - Mathilde Lamolle -- French sport shooter
Wikipedia - Mathilde Lange -- American biologist
Wikipedia - Mathilde Laurent -- French perfumer
Wikipedia - Mathilde Malling Hauschultz -- pioneering Danish female politician
Wikipedia - Mathilde Marchesi -- German mezzo-soprano
Wikipedia - Mathilde Mukantabana -- Rwandan diplomat, ambassador to the US
Wikipedia - Mathilde Nielsen -- Danish actress
Wikipedia - Mathilde Norholt -- Danish actress
Wikipedia - Mathilde Panot -- French politician
Wikipedia - Mathilde Pichery -- French canoeist
Wikipedia - Mathilde Puchberger -- Austrian hurdler
Wikipedia - Mathilde Rosa -- Italian canoeist
Wikipedia - Mathilde (song) -- 1966 song by Jacques Brel
Wikipedia - Mathilde Sussin -- Austrian actress
Wikipedia - Mathilde Tybring-Gjedde -- Norwegian politician
Wikipedia - Mathilde Valdenaire -- French canoeist
Wikipedia - Mathilde von Keller -- German lady-in-waiting
Wikipedia - Mathilde Weckerlin -- German operatic soprano (1848-1928)
Wikipedia - Mathilde Wesendonck -- German poet
Wikipedia - Mathilukal (film) -- 1989 Indian film
Wikipedia - Mathiness -- Economic misinformation based on distorted mathematics
Wikipedia - Mathira -- Pakistani model, actress
Wikipedia - Mathis Mootz -- German DJ
Wikipedia - Mathis Nitschke -- German composer
Wikipedia - Matrix (geology) -- Finer-grained material in a rock within which coarser material is embedded
Wikipedia - Mattathias ben Theophilus -- 1st century CE High Priest of Israel
Wikipedia - Matthias Adamczewski -- German sailor
Wikipedia - Matthias Alexander Rath -- German dressage rider
Wikipedia - Matthias & Maxime -- 2019 film
Wikipedia - Matthias Aschenbrenner -- Matthias Aschenbrenner
Wikipedia - Matthias Bamert -- Swiss composer and conductor
Wikipedia - Matthias Baumann -- German equestrian
Wikipedia - Matthias Bel
Wikipedia - Matthias Benedict Keah -- Kenyan politician
Wikipedia - Matthias Benesch -- German bobsledder
Wikipedia - Matthias Berninger -- German politician
Wikipedia - Matthias B. Gardner -- United States Navy Vice admiral
Wikipedia - Matthias B. Hildreth -- American politician
Wikipedia - Matthias Biedermann -- German male skeleton racer
Wikipedia - Matthias Birkwald -- German politician
Wikipedia - Matthias Bjarnason -- Icelandic politician
Wikipedia - Matthias BM-CM-$cker -- German oboist
Wikipedia - Matthias Bodkin -- Irish Jesuit priest and writer
Wikipedia - Matthias BornhM-CM-$user -- German windsurfer
Wikipedia - Matthias Bottger -- German architect
Wikipedia - Matthias Brandt -- German actor
Wikipedia - Matthias Braun
Wikipedia - Matthias Brenner -- German actor, director and writer
Wikipedia - Matthias Buttner -- German politician (born 1990)
Wikipedia - Matthias Casse -- Belgian judoka
Wikipedia - Matthias Claudius
Wikipedia - Matthias Corvinus -- King of Hungary and Croatia
Wikipedia - Matthias de l'Obel -- Flemish physician and botanist
Wikipedia - Matthias DieM-CM-^_l -- German politician
Wikipedia - Matthias Diependaele -- Flemish politician
Wikipedia - Matthias Dolderer
Wikipedia - Matthias Donath -- German art historian and author
Wikipedia - Matthias Doring -- German theologian and historian
Wikipedia - Matthias Dunkel -- German sports shooter
Wikipedia - Matthias Eduard Schweizer -- Swiss chemist
Wikipedia - Matthias Engelsberger -- German politician
Wikipedia - Matthias Ettrich
Wikipedia - Matthias Fekl -- French politician
Wikipedia - Matthias Felleisen
Wikipedia - Matthias Finger -- Swiss and French political scientist
Wikipedia - Matthias Flacius
Wikipedia - Matthias Fornoff -- German television journalist
Wikipedia - Matthias Fuchs -- German actor
Wikipedia - Matthias Gallas -- Italian-Austrian nobleman
Wikipedia - Matthias Gastel -- German politician
Wikipedia - Matthias GerM-CM-)b -- Ban of Croatia
Wikipedia - Matthias Gerung -- German painter
Wikipedia - Matthias Goethe -- Australian Lutheran pastor
Wikipedia - Matthias Goring -- 20th-century German psychiatrist
Wikipedia - Matthias Gring
Wikipedia - Matthias Grnewald
Wikipedia - Matthias GroM-CM-^_e -- German sports director
Wikipedia - Matthias Grundler -- German businessman
Wikipedia - Matthias Grunewald -- German Renaissance painter (c.1470-1528)
Wikipedia - Matthias Guggenberger -- Austrian skeleton racer
Wikipedia - Matthias Gu Zheng -- Chinese bishop
Wikipedia - Matthias Habich -- German actor
Wikipedia - Matthias Hauer -- German politician
Wikipedia - Matthias Heinemann -- Professor of molecular systems biology (b. 1972)
Wikipedia - Matthias Hentze
Wikipedia - Matthias Hinze -- German actor and voice actor
Wikipedia - Matthias Hirsch -- Swiss canoeist
Wikipedia - Matthias Hofbauer -- Swiss floorball player
Wikipedia - Matthias Hohn -- German politician
Wikipedia - Matthias Holle -- German opera singer
Wikipedia - Matthias, Holy Roman Emperor -- 17th century Habsburg Holy Roman Emperor
Wikipedia - Matthias Hoogen -- German politician
Wikipedia - Matthias Hopfner -- German bobsledder
Wikipedia - Matthias Hoppe -- East German canoeist
Wikipedia - Matthias Hues -- German actor
Wikipedia - Matthias Jabs -- German musician
Wikipedia - Matthias Jacob -- East German biathlete
Wikipedia - Matthias Jakob Schleiden
Wikipedia - Matthias Jarke
Wikipedia - Matthias Joseph Anker
Wikipedia - Matthias Joseph Mehs -- German politician
Wikipedia - Matthias Joseph Scheeben
Wikipedia - Matthias Kaul -- German musician
Wikipedia - Matthias Kirschnereit -- German classical pianist
Wikipedia - Matthias Kirste -- German cinematographer
Wikipedia - Matthias Klinghardt -- German Protestant theologian
Wikipedia - Matthias Koehl -- American neo-Nazi
Wikipedia - Matthias Krieger -- German Paralympic judoka
Wikipedia - Matthias Kyburz -- Swiss orienteer
Wikipedia - Matthias Leupold -- German photographer
Wikipedia - Matthias Lorenz -- German cellist
Wikipedia - Matthias Lutolf -- Swiss biomedical engineer
Wikipedia - Matthias Marschik -- Austrian cultural studies scholar, media expert and sport historian
Wikipedia - Matthias Maurer -- ESA Astronaut
Wikipedia - Matthias Mawson
Wikipedia - Matthias McDonnell Bodkin -- Irish lawyer, journalist, nationalist politician and author
Wikipedia - Matthias M-CM-^Arni Mathiesen -- Icelandic politician
Wikipedia - Matthias Merz -- Swiss orienteering competitor
Wikipedia - Matthias Meyer -- German geneticist
Wikipedia - Matthias Muller (orienteer) -- Swiss orienteering competitor
Wikipedia - Matthias N. Forney -- American mechanical engineer and magazine editor (1835-1908)
Wikipedia - Matthias Nicoll
Wikipedia - Matthias Nolke -- German politician
Wikipedia - Matthias of Jerusalem
Wikipedia - Matthias Opdenhovel -- German journalist and television presenter
Wikipedia - Matthias Osterwold -- German culture manager
Wikipedia - Matthias Paul (actor) -- German actor, singer, and director
Wikipedia - Matthias Pfenninger -- Swiss artist
Wikipedia - Matthias Racz -- German bassoonist
Wikipedia - Matthias Rauchmiller
Wikipedia - Matthias Sannemuller -- German violist
Wikipedia - Matthias Sarbievius
Wikipedia - Matthias SchieM-CM-^_leder -- German judoka
Wikipedia - Matthias Schmid -- Austrian sailor
Wikipedia - Matthias Schoenaerts -- Belgian actor
Wikipedia - Matthias Schraudolph -- German painter
Wikipedia - Matthias Schroder -- German Paralympic athlete
Wikipedia - Matthias Schwab -- Austrian professional golfer
Wikipedia - Matthias Schweighofer -- German actor, director, and producer
Wikipedia - Matthias Seestern-Pauly -- German politician
Wikipedia - Matthias Simmen -- Swiss biathlete
Wikipedia - Matthias Ssekamaanya -- Ugandan priest (born 1936)
Wikipedia - Matthias Steiner -- Austrian-German Weightlifter
Wikipedia - Matthias Steinmetz
Wikipedia - Matthias Stich -- German sports shooter
Wikipedia - Matthias Stickler -- German historian
Wikipedia - Matthias Stirnemann -- Swiss mountain biker
Wikipedia - Matthias Stom -- 17th century Dutch or Flemish painter
Wikipedia - Matthias Tanner
Wikipedia - Matthias Triantafyllidis -- Greek sports shooter
Wikipedia - Matthias Trubner -- East German bobsledder
Wikipedia - Matthias Versluis -- Finnish figure skater
Wikipedia - Matthias Volz -- German gymnast
Wikipedia - Matthias von Schoenberg -- German Catholic author
Wikipedia - Matthias Walkner -- Austrian motorcycle racer
Wikipedia - Matthias W. Baldwin -- American inventor, early abolitionist, and machinery manufacturer
Wikipedia - Matthias Weckmann -- German composer (c. 1616-1674)
Wikipedia - Matthias
Wikipedia - Matthias Yap -- Singaporean powerlifter
Wikipedia - Matthias Zimmer -- German politician
Wikipedia - Matthieu BarthM-CM-)lM-CM-)my -- French mountain bike orienteer
Wikipedia - Matthieu Bataille -- French judoka
Wikipedia - Matthieu Bonafous -- French botanist (1793-1852)
Wikipedia - Matthieu Boujenah -- French comedian
Wikipedia - Matthieu Jost (entrepreneur) -- French entrepreneur
Wikipedia - Matthieu Jost -- French ice dancer
Wikipedia - Matthieu Lagrive -- French motorcycle racer
Wikipedia - Matthieu Lussiana -- French motorcycle racer
Wikipedia - Matthieu Mendes -- French singer, songwriter, record producer and guitarist
Wikipedia - Matthieu Orphelin -- French politician
Wikipedia - Matthieu Ricard
Wikipedia - Matthieu Rosset -- French diver
Wikipedia - Matthieu Taillon -- Canadian curler
Wikipedia - Matthieu van Eysden -- Dutch actor
Wikipedia - Matthijs Balen -- Dutch painter
Wikipedia - Matthijs Rling
Wikipedia - Matthijs van Heijningen -- Dutch film producer
Wikipedia - Matthijs Verschoor
Wikipedia - Matthildur M-CM-^^orsteinsdottir -- Icelandic Paralympic athlete
Wikipedia - Matthiola crassifolia -- species of plant in the family Brassicaceae
Wikipedia - Matthiola incana -- Species of plant
Wikipedia - Matthiola -- Genus of flowering plants in the cabbage family Brassicaceae
Wikipedia - Matt Thistlethwaite -- Australian politician
Wikipedia - Maues -- Indo-Scythian king
Wikipedia - Maureen L. Condic -- Bioethicist
Wikipedia - Maurice Fernez -- French inventor and pioneer in underwater breathing apparatus
Wikipedia - Maurice Thiriet -- French composer
Wikipedia - Maveli Express -- Express train service between Thiruvananthapuram Central and Mangalore Central
Wikipedia - Max Farenthide -- Polish DJ and music producer
Wikipedia - Maximum operating depth -- Depth of seawater at which a specified breathing gas mixture will have a limiting maximum oxygen partial pressure
Wikipedia - Max Thieriot -- American actor
Wikipedia - May Ayni -- River in the Tembien highlands of Ethiopia
Wikipedia - May Be'ati River -- River in the Tembien highlands of Ethiopia
Wikipedia - Mayburgh Henge -- Neolithic henge in Cumbria, England
Wikipedia - May Gabat -- River in the Tigray highlands of Ethiopia
Wikipedia - May Harena -- River in the Tembien highlands of Ethiopia
Wikipedia - May Meqa -- River in the Tembien highlands of Ethiopia
Wikipedia - Mayonnaise -- Thick, creamy sauce often used as a condiment, composed primarily of egg yolks and oil
Wikipedia - Mayor Meenakshi -- 1976 film by Madurai Thirumaran
Wikipedia - Mayor of Chicago -- Chief executive of Chicago, Illinois, third-largest city in the United States
Wikipedia - May Qoqah -- River in the Tembien highlands of Ethiopia
Wikipedia - May Selelo -- River in the Tembien highlands of Ethiopia
Wikipedia - May Sho'ate -- River in the Tembien highlands of Ethiopia
Wikipedia - May Zegzeg -- River in the Tembien highlands of Ethiopia
Wikipedia - McCormick Tribune Plaza & Ice Rink -- A multi-purpose venue within Millennium Park in Chicago, Illinois
Wikipedia - McGovern Institute for Brain Research -- Research institute within Massachusetts Institute of Technology
Wikipedia - McKids -- Retail clothing chain
Wikipedia - M-CM-^Arni Mathiesen -- Icelandic politician
Wikipedia - M-CM-^^jazi -- Norse mythical character
Wikipedia - M-CM-^Mm -- Norse mythical character
Wikipedia - M-CM-^^rymr -- Norse mythical character
Wikipedia - M-CM-^Slafr GuM-CM-0roM-CM-0arson (died 1237) -- Thirteenth-century ruler of the Isle of Man and parts of the Hebrides
Wikipedia - M-CM-^ZtgarM-CM-0a-Loki -- Norse mythical character
Wikipedia - M-DM-&aM-DM-!ar Qim -- megalithic temple complex in Malta
Wikipedia - M-DM- ebel M-DM-!ol-BaM-DM-'ar -- Alleged megalithic temple in Malta
Wikipedia - M-DM-^Pao ThiM-CM-*n HM-aM-:M-#i -- Vietnamese chess player
Wikipedia - Meaza Ashenafi -- Ethiopian lawyer and judge
Wikipedia - Mechthild Heil -- German politician
Wikipedia - Mechthild of Magdeburg
Wikipedia - Mechthild Rawert -- German politician
Wikipedia - Meda or the Not So Bright Side of Things -- 2017 Romanian drama film directed by Emanuel PM-CM-"rvu
Wikipedia - Medhatithi -- One of the oldest and most famous commentators on the ManusmM-aM-9M-^[ti
Wikipedia - Media ethics
Wikipedia - Medial compartment of thigh -- One of the fascial compartments of the thigh
Wikipedia - Medial intermuscular septum of thigh -- A fold of deep fascia in the thigh.
Wikipedia - Medial supracondylar ridge -- The inferior third of the medial border of the humerus
Wikipedia - Medical ethics
Wikipedia - Medical state -- One's current state of health, usually within a hospital
Wikipedia - Medousa, Xanthi -- Settlement in Greece
Wikipedia - Meendum Oru Mariyathai -- Film directed by P. Bharathiraja
Wikipedia - Meendum Parasakthi -- 1985 Tamil-language film
Wikipedia - Meeruthiya Gangsters -- 2015 comedy film directed by Zeishan Quadri
Wikipedia - Megachile aethiops -- Species of leafcutter bee (Megachile)
Wikipedia - Megachile ornithica -- Species of leafcutter bee (Megachile)
Wikipedia - Megachile pseudanthidioides -- Species of leafcutter bee (Megachile)
Wikipedia - Megalithic architectural elements -- Architectural elements typical of European megalithic structures
Wikipedia - Megalithic art
Wikipedia - Megalithic Monuments of Alcalar -- group of burial tombs in Mexilhoeira Grande, Portugal
Wikipedia - Megalithic tomb
Wikipedia - Megalithic yard -- Hypothetical ancient unit of measurement
Wikipedia - Meherdates -- 1st century Parthian prince who competed against Gotarzes II for the Parthian crown
Wikipedia - Mehmet Niyazi -- Romanian writer and academic of Crimean Tatar ethicity
Wikipedia - Mekelle Institute of Technology -- University in Mekelle, Ethiopia
Wikipedia - Mekides Abebe -- Ethiopian athlete
Wikipedia - Meklit Hadero -- Ethiopia-born, U.S. based singer
Wikipedia - Melaku Worede -- Ethiopian agronomist
Wikipedia - Melanthia alaudaria -- Species of moth
Wikipedia - Melanthia procellata -- Species of moth
Wikipedia - Meles Zenawi -- Ethiopian politician; Prime Minister of Ethiopia
Wikipedia - Mella Thirandhathu Kadhavu -- 1986 film by R. Sundarrajan
Wikipedia - Melolonthinae -- Subfamily of beetles
Wikipedia - Melolonthini -- Tribe of beetles
Wikipedia - Memorial Chorten, Thimphu
Wikipedia - Memory card -- Small, thin and removable digital data storage device, often designed to be semi-permanently installed inside a larger device
Wikipedia - Sawt -- Ethiopic letter
Wikipedia - Menachem Mendel Schneersohn -- Third Chabad Rebbe
Wikipedia - Menelik I -- Emperor of Ethiopia
Wikipedia - Men Explain Things to Me
Wikipedia - Mengistu Haile Mariam -- Ethiopian dictator and politician; the chairperson of the Derg military junta
Wikipedia - Mengistu Lemma -- Ethiopian playwright and poet
Wikipedia - Menouthis
Wikipedia - Mental model -- Explanation of someone's thought process about how something works in the real world
Wikipedia - Menu (computing) -- List of options or commands within a computer program
Wikipedia - ME postcode area -- Postcode area within the United Kingdom
Wikipedia - Mera Saathi -- 1985 film by K. Raghavendra Rao
Wikipedia - Mercury 13 -- Thirteen American women who underwent testing similar to the astronauts selected by NASA for Project Mercury
Wikipedia - Mercury (film) -- 2018 film by Karthik Subbaraj
Wikipedia - Mereba -- Ethiopian-American singer
Wikipedia - Merit (Buddhism) -- Concept considered fundamental to Buddhist ethics
Wikipedia - Meron Getnet -- Ethiopian actress, journalist and activist
Wikipedia - Mesechthistatus -- Genus of beetles
Wikipedia - Mesfin -- aristocratic title of prince in Ethiopian Empire
Wikipedia - Mesfin Woldemariam -- Ethiopian academic and human rights activist
Wikipedia - Mesoarchean -- Third era of the Archean Eon
Wikipedia - Mesolithic -- Prehistoric period, second part of the Stone Age
Wikipedia - Mesopotamia -- Historical region within the Tigris-Euphrates river system
Wikipedia - Meso-zeaxanthin -- Xanthophyll carotenoid
Wikipedia - Mesozoic-Cenozoic radiation -- The third major extended increase in biodiversity in the Phanerozoic
Wikipedia - Messalina -- Third wife of Roman emperor Claudius
Wikipedia - Metabolism -- The set of life-sustaining chemical transformations within the cells of organisms
Wikipedia - Metacognition -- Thinking about thinking, higher-order thinking skills
Wikipedia - Metaethics
Wikipedia - Meta-ethics -- Branch of ethics seeking to understand ethical properties
Wikipedia - Metallicity distribution function -- The distribution within a group of stars of the ratio of iron to hydrogen in a star
Wikipedia - Metekel massacre -- Massacre in Ethiopia
Wikipedia - Methanethiol
Wikipedia - Methcathinone
Wikipedia - Methia -- Genus of beetles
Wikipedia - Methicillin-resistant Staphylococcus aureus -- Bacterium responsible for difficult-to-treat infections in humans
Wikipedia - Methicula -- Genus of beetles
Wikipedia - Methiini -- Tribe of beetles
Wikipedia - Methioeme -- Genus of beetles
Wikipedia - Methioides -- Genus of beetles
Wikipedia - Methionine sulfoximine
Wikipedia - Methionine -- Group of stereoisomers
Wikipedia - Methiopropamine
Wikipedia - Method (patent) -- Category of patentable things in US patent law
Wikipedia - Methylenedioxycathinone
Wikipedia - Metonymy -- Figure of speech where a thing or concept is referred to indirectly by the name of something similar to it
Wikipedia - Metropolis of Corinth -- Metropolitan see of the Church of Greece in Corinthia, Greece
Wikipedia - Metropolitanate of Gothia
Wikipedia - Metropolitan Homoeopathic Medical College & Hospital -- College in West Bengal, India
Wikipedia - M-finite thickness
Wikipedia - M. G. Vijayasarathi -- Indian cricket umpire
Wikipedia - Mhaimbhat -- Writer of the first biography in Marathi Language
Wikipedia - Mhorkya -- National Award winning Children's Marathi film
Wikipedia - Mian Muhammad Asif Kathia -- Pakistani politician
Wikipedia - Michael Gurian (luthier) -- American luthier
Wikipedia - Michael Jackson's This Is It -- 2009 film by Michael Jackson, Kenny Ortega
Wikipedia - Michel Gauthier -- Canadian politician
Wikipedia - Michel Mathiot -- French gymnast
Wikipedia - Michel Think -- Luxembourgian sports shooter
Wikipedia - Michthisoma -- Genus of beetles
Wikipedia - MickaM-CM-+l Bethe-SelassiM-CM-) -- Ethiopian artist
Wikipedia - Micoquien -- Early middle paleolithic tool industry
Wikipedia - Microcotyle bothi -- Species of worms
Wikipedia - Microcotyle pomacanthi -- Species of worms
Wikipedia - Microevolution -- change in allele frequencies that occurs over time within a population
Wikipedia - Micrognathism -- Condition in which the jaw is small
Wikipedia - Middle East Research Institute -- Think tank
Wikipedia - Middle finger -- The third digit of the human hand
Wikipedia - Middle Paleolithic -- Archaeological period, part of Stone Age
Wikipedia - Midhowe Chambered Cairn -- Neolithic chambered cairn in Scotland
Wikipedia - Midlothian -- Council area of Scotland
Wikipedia - Midnapore Homoeopathic Medical College and Hospital -- Hospital in West Bengal, India
Wikipedia - Mike Eldred (guitarist) -- American guitarist and luthier
Wikipedia - Mike Wheeler (Stranger Things) -- Fictional character from the Netflix series Stranger Things
Wikipedia - Milan Jayathilaka -- Sri Lankan politician and Member of Parliament
Wikipedia - Mil Espaine -- Mythical ancestor of the final inhabitants of Ireland
Wikipedia - Military history of Ethiopia -- Overview at Ethiopian Army involvement in military
Wikipedia - Military medical ethics
Wikipedia - Military Provost Guard Service -- Armed guarding force within the British Army
Wikipedia - Milk chugging -- Sport of consuming a large amount of milk within a set period of time
Wikipedia - Milkessa Chalchisa -- Ethiopian athlete
Wikipedia - Millennials -- Generation of people who came of age in the beginning of the third millennium
Wikipedia - Miller Center of Public Affairs -- Think tank on United States presidency
Wikipedia - Mille Soya -- 2004 film by Boodee Keerthisena
Wikipedia - Milly Mathis -- French actress
Wikipedia - Mimamblesthidus -- Genus of beetles
Wikipedia - Mimechthistatus yamahoi -- Genus of beetles
Wikipedia - Minasse Haile -- Ethiopian diplomat and politician
Wikipedia - Mind share -- When a brand is the first thing that comes to mind
Wikipedia - Mind -- Combination of cognitive faculties that provide consciousness, thinking, reasoning, perception and judgment
Wikipedia - Minigame -- Short video game often contained within another video game
Wikipedia - Minimal decency -- Ethical requirement in the moral philosophy of Immanuel Kant
Wikipedia - Minimum degree algorithm -- Matrix manipulation algorthim
Wikipedia - Miniskirt -- Short skirt that usually extends to mid-thigh
Wikipedia - Ministry of Education (Ethiopia) -- Ethiopian ministry focusing in policy and governance of education system
Wikipedia - Ministry of Health (Ethiopia) -- Ethiopian ministry
Wikipedia - Ministry of Internal Affairs (Russia) -- Russian government ministry responsible for security and law enforcement within Russian borders
Wikipedia - Minokawa -- Philippine mythical creature
Wikipedia - Mireille Mathieu
Wikipedia - Mirror Universe -- Fictional universe within the Star Trek multiverse
Wikipedia - Miruthanga Chakravarthi -- 1983 film by K. Shankar
Wikipedia - Mise en abyme -- A formal technique of placing a copy of an image within itself
Wikipedia - Mises Institute -- Libertarian economic think tank
Wikipedia - Missing (Everything but the Girl song) -- 1994 single by Everything but the Girl
Wikipedia - Missing stair -- Metaphor for a person within a social group
Wikipedia - Mississippi Land Company -- Land company in the Thirteen Colonies
Wikipedia - Mit Ernst, o Menschenkinder -- Advent hymn by Valentin Thilo
Wikipedia - Mithayi Mane -- 2005 film directed by Aarathi
Wikipedia - Mithila (ancient)
Wikipedia - Mithila Deep railway station -- Railway station in Bihar
Wikipedia - Mithila Palkar -- Indian actress
Wikipedia - Mithila (region)
Wikipedia - Mithila Sharma -- Nepali actor
Wikipedia - Mithilesh Kumar Thakur -- Indian politician
Wikipedia - Mithridates III of Parthia
Wikipedia - Mithridates II of Parthia
Wikipedia - Mithridates I of Parthia
Wikipedia - Mithridates IV of Parthia
Wikipedia - Mithridates V of Parthia
Wikipedia - Mitigation -- Reduction of something harmful or the reduction of its harmful effects
Wikipedia - Mitmita -- Ethiopian spice mixture
Wikipedia - Mitrephora keithii -- species of plant in the family Annonaceae
Wikipedia - Mixed martial arts clothing -- Mixed martial arts clothing
Wikipedia - Mixed Up Everything -- Hard rock group
Wikipedia - Mixing length model -- A method to describe momentum transfer by turbulence Reynolds stresses within a Newtonian fluid boundary layer by means of an eddy viscosity
Wikipedia - Mizan (musician) -- Ethiopian singer
Wikipedia - Mizan Teferi Airport -- Airport in Ethiopia
Wikipedia - Mizrahi feminism -- Movement within Israeli feminism representing Mizrahi women
Wikipedia - MK postcode area -- Postcode area within the United Kingdom, centred on Milton Keynes and Bedford
Wikipedia - ML postcode area -- Postcode area within the United Kingdom
Wikipedia - MM-aM-:M-!c ThiM-CM-*n TM-aM-;M-) -- 18th century Vietnamese community leader
Wikipedia - MM-CM-)lanie Hahnemann -- French homeopathic physician
Wikipedia - MM-CM-*n-an-Tol -- Neolithic standing stones in Cornwall, England
Wikipedia - MahM-EM-+ -- Third gender in traditional Hawaiian, Kanaka and Maohi cultures
Wikipedia - Moai -- Monolithic human figures on Easter Island
Wikipedia - Mobile Bay -- An inlet of the Gulf of Mexico, lying within the state of Alabama in the United States
Wikipedia - Modernization theory -- Explanation for the process of modernization within societies
Wikipedia - Modern Pagan views on LGBT people -- LGBTQ topics and issues within modern pagan spiritual and religious movements
Wikipedia - MogM-CM->rasir -- Norse mythical character
Wikipedia - Mogra Phulaalaa -- 2019 Indian Marathi language drama film
Wikipedia - Mohamed Aly Bathily -- Malian politician
Wikipedia - Mohammed Ali al-Houthi -- Former de facto President of Yemen
Wikipedia - Moll King (coffee house proprietor) -- English prostitute, pickpocket, and thief
Wikipedia - MoM-CM-0guM-CM-0r -- Norse mythical character
Wikipedia - Momela Lakes -- Shallow lakes within Arusha National Park
Wikipedia - Moments Like This (Reamonn song) -- single by Reamonn
Wikipedia - Monaco -- Principality forming an enclave within France
Wikipedia - Monastic Republic of Mount Athos -- Autonomous monastic republic near Mount Athos, the within the Hellenic Republic.
Wikipedia - Monergism -- View within Christian theology
Wikipedia - Monetization -- Making money out of something
Wikipedia - Money for Nothing (1932 film) -- 1932 film
Wikipedia - Money for Nothing/Beverly Hillbillies*
Wikipedia - Money for Nothing/Beverly Hillbillies* -- 1989 single by "Weird Al" Yankovic
Wikipedia - Money for Nothing (novel) -- 1928 novel by P.G. Wodehouse
Wikipedia - Money for Nothing (song) -- 1985 song by Dire Straits
Wikipedia - Money Isn't Everything -- 1925 film
Wikipedia - Money Means Nothing (1932 film) -- 1932 film
Wikipedia - Money Means Nothing (1934 film) -- 1934 film directed by Christy Cabanne
Wikipedia - Monitored Emergency Use of Unregistered and Investigational Interventions -- Ethical protocol to evaluate the potential use of experimental drugs in the event of public health emergencies
Wikipedia - Monmouth in the Mesolithic period -- Human settlement
Wikipedia - Monolithic application
Wikipedia - Monolithic architecture -- Buildings carved or excavated from a single material, usually rock
Wikipedia - Monolithic integrated circuit
Wikipedia - Monolithic kernel
Wikipedia - Monolithic system
Wikipedia - Monomania -- Mental illness involving an unhealthily intense obsession with one specific thing
Wikipedia - Monomorium smithi -- Species of ant
Wikipedia - Mono no aware -- Japanese concept of empathy towards things
Wikipedia - Monorchism -- Having only one testicle within the scrotum
Wikipedia - Monteithiella humeralis -- Species of shield bug of the family Pentatomidae
Wikipedia - Montesquieu -- French social commentator and political thinker
Wikipedia - Monthieux -- Commune in Auvergne-Rhone-Alpes, France
Wikipedia - Montpothier -- Commune in Grand Est, France
Wikipedia - Moodu Manthiram -- 1989 film directed by Manobala
Wikipedia - Moondraam Ullaga Por -- 2016 film by Sugan Kartthi
Wikipedia - Moon rabbit -- Mythical creature in Asian folklore who lives on the Moon
Wikipedia - Mopar -- Parts, service and customer care organization within Fiat Chrysler Automobiles
Wikipedia - Moral absolutism -- Ethical view that all actions are intrinsically right or wrong
Wikipedia - Moral intellectualism -- Moral intellectualism is a view in meta-ethics according to which genuine moral knowledge must take the form of arriving at discursive moral judgements about what one should do
Wikipedia - Morality: An Introduction to Ethics
Wikipedia - Moral realism -- Position that ethical sentences express propositions that refer to objective features of the world
Wikipedia - Moral universalism -- Position that a universal ethic applies universally to all
Wikipedia - Morella (short story) -- Gothic horror short story by Edgar Allan Poe
Wikipedia - More Than Anything in the World -- 2006 film
Wikipedia - More Than This (Roxy Music song) -- 1982 single by Roxy Music
Wikipedia - Morlands -- English clothing manufacturer
Wikipedia - Mormo -- Greek mythical character
Wikipedia - Mor Stein -- A neolithic standing stone in the southeastern part of the island of Shapinsay, Orkney Islands, Scotland
Wikipedia - Morwen Thistlethwaite -- Mathematician specializing in knot theory
Wikipedia - Mosaic evolution -- Evolution of characters at various rates both within and between species
Wikipedia - Moscow as the Third Rome
Wikipedia - Mosinet Geremew -- Ethiopian athlete
Wikipedia - Mossimo -- Mid-range American clothing company
Wikipedia - Most Awesomest Thing Ever -- Entertainment website
Wikipedia - Mother Earth (Within Temptation song) -- 2002 single by Within Temptation
Wikipedia - Mother, I Am Suffocating. This Is My Last Film About You -- 2019 Lesotho film
Wikipedia - Motuma Mekassa -- Ethiopian politician
Wikipedia - Moulin (geomorphology) -- Shaft within a glacier or ice sheet which water enters from the surface
Wikipedia - Mount Agathias -- Mountain in Greece
Wikipedia - Mountain Bothies Association -- Scottish registered charity
Wikipedia - Mountain Landscape (de Momper, Kunsthistorisches) -- Painting by Joos de Momper
Wikipedia - Mountains of Kong -- Mythical chain of mountains
Wikipedia - Mount Alayta -- Shield volcano in Ethiopia
Wikipedia - Mount Fentale -- Stratovolcano in Ethiopia
Wikipedia - Mount Pleasant henge -- Neolithic henge monument
Wikipedia - Mount Pleasant Period -- Phase of the later Neolithic in Britain
Wikipedia - Mount Thielsen -- Mountain in Oregon
Wikipedia - Mount Worthington (Washington) -- Mountain in Washington, USA
Wikipedia - Mount Zuqualla -- Mountain in Ethiopia
Wikipedia - Mousa Ali -- Stratovolcano located on the tri-point borders of Ethiopia, Eritrea and Djibouti
Wikipedia - Mouth breathing -- Breathing method in humans
Wikipedia - Movies (and Other Things) -- Illustrated essay collection by Shea Serrano and Arturo Torres
Wikipedia - Moyale, Somali (woreda) -- District in Somali Region, Ethiopia
Wikipedia - Moyeni, Quthing -- town in Lesotho
Wikipedia - Mozu Tombs -- Megalithic tombs in Japan
Wikipedia - M postcode area -- Postcode area within the United Kingdom
Wikipedia - Mr. Chandramouli -- 2018 film directed by Thiru
Wikipedia - Mrs F. C. Patrick -- Gothic novelist
Wikipedia - Mrs. Mukhyamantri (TV Series) -- Indian Marathi language TV show
Wikipedia - M. Sakthivel Murugan -- Indian politician
Wikipedia - MS Athina B -- Merchant ship
Wikipedia - Much Ado About Nothing (1973 film) -- 1973 Soviet film by Samson Samsonov
Wikipedia - Much Ado About Nothing (1993 film) -- 1993 period film directed by Kenneth Branagh
Wikipedia - Much Ado About Nothing (2012 film) -- 2012 romantic comedy film by Joss Whedon
Wikipedia - Much Ado About Nothing (2016 film) -- 2016 film
Wikipedia - Much Ado About Nothing (opera) -- 1901 opera by Charles Villiers Stanford and Julian Sturgis
Wikipedia - Much Ado About Nothing -- comedy play by William Shakespeare
Wikipedia - Mucilage -- Thick, gluey substance produced by nearly all plants and some microorganisms
Wikipedia - Muda (Japanese term) -- Japanese term that is a concept in lean process thinking
Wikipedia - Mud Fest -- Celebrating Holi Festival bathing in Mud In India
Wikipedia - Muferiat Kamil -- Ethiopian politician
Wikipedia - Mufti (dress) -- Clothing worn in private or civil life, especially by those otherwise in uniform
Wikipedia - Mugaraasi -- 1966 film by M. A. Thirumugam
Wikipedia - Mughal clothing -- Clothing of the Mughal Empire
Wikipedia - Muhammad Shah (Sayyid dynasty) -- Third monarch of the Sayyid dynasty
Wikipedia - Muir Mathieson -- British composer and conductor
Wikipedia - Mukhriz Mahathir -- Malaysian politician
Wikipedia - Mukut Mithi -- Indian politician
Wikipedia - Mulatu Astatke -- Ethiopian musician
Wikipedia - Mulatu Teshome -- Ethiopian politician; 4th President of Ethiopia
Wikipedia - Multiculturalism -- Existence of multiple cultural traditions within a single country
Wikipedia - Multi-field dictionary -- Specialized dictionary that has been designed and compiled to cover the terms within two or more subject fields
Wikipedia - Mulugeta Bekele -- Ethiopian scientist and academic
Wikipedia - Mulugeta Wendimu -- Ethiopian athlete
Wikipedia - Mu (mythical lost continent) -- Legendary lost continent
Wikipedia - Mundum Neriyathum -- Traditional clothing
Wikipedia - Munich Mouser -- Third Chief Mouser to the Cabinet Office
Wikipedia - Munthirivallikal Thalirkkumbol -- 2016 film by Jibu Jacob
Wikipedia - Muphry's law -- An adage that states: "If you write anything criticizing editing or proofreading, there will be a fault of some kind in what you have written."
Wikipedia - Muraenichthys gymnopterus -- Species of eel in the family Ophichthidae
Wikipedia - Murder of Cynthia Gastelle -- Formerly unidentified American murder victim
Wikipedia - Murphy's law -- adage or epigram that is typically stated as: "Anything that can go wrong, will go wrong".
Wikipedia - Musa of Parthia -- Co-ruler of the Parthian Empire
Wikipedia - Muscular lacuna -- Lateral compartment of the thigh inferior to the inguinal ligament
Wikipedia - Musethica -- Non-governmental organization dealing with music education
Wikipedia - Museum folklore -- Domain of scholarship and professional practice within the field of folklore studies
Wikipedia - Music and politics in Ethiopia -- Aspect of Ethiopian history and culture
Wikipedia - Music from Macbeth -- 1972 music album by Third Ear Band
Wikipedia - Music of Ethiopia
Wikipedia - Muskrat -- Species of mammal (Ondatra zibethicus)
Wikipedia - Muslims Condemn -- Website containing lists of Muslims who condemn negative things[1] such as terrorism, climate change, discrimination against women, and more
Wikipedia - Musselburgh -- Town in East Lothian, Scotland
Wikipedia - Musskan Sethi -- Indian actress
Wikipedia - Muthal Mariyathai -- 1985 film by P. Bharathiraja
Wikipedia - Muthialpet -- Town in Puducherry, India.
Wikipedia - Myanmar Coast mangroves -- An ecoregion in Burma, Malaysia, and Thailand where there were once thick forests of mangroves
Wikipedia - Myanmar Idol (season 3) -- the third season of Myanmar Idol
Wikipedia - My Best Friend (2001 film) -- 2001 film by Yorgos Lanthimos
Wikipedia - Mycocepurus smithii -- Species of ant
Wikipedia - My Everything (98 Degrees song) -- 2000 single by 98 Degrees
Wikipedia - My Everything (Ariana Grande album) -- 2014 studio album by Ariana Grande
Wikipedia - My Friend the Thief -- 1951 film
Wikipedia - My Little Pony: The Movie (2017 film) -- 2017 animated feature film by Jayson Thiessen
Wikipedia - Mylothris agathina -- Species of butterfly
Wikipedia - Mylothris smithii -- Species of butterfly
Wikipedia - My Love of This Land -- 1988 single by Killing Joke
Wikipedia - Mynavathi -- Indian Kannada actress
Wikipedia - My Only Wish (This Year) -- 2000 single by Britney Spears
Wikipedia - Myrmidon (hero) -- Greek mythical character
Wikipedia - Myron Mathisson -- Polish physicist
Wikipedia - Mysore Agarbathi -- Type of incense sticks made in India
Wikipedia - Myst III: Exile -- Third title in the Myst series of graphic adventure puzzle video games
Wikipedia - Mythical origins of language -- The origin of language according to diverse mythologies.
Wikipedia - Mythical
Wikipedia - Mythic Entertainment
Wikipedia - Mythic fiction
Wikipedia - Mythic Odysseys of Theros
Wikipedia - Mythili Ennai Kaathali -- 1986 film by T. Rajendar
Wikipedia - Mythily Ramaswamy -- Indian mathematician
Wikipedia - Mythimna albipuncta -- Species of moth
Wikipedia - Mythimna alopecuri -- Species of moth
Wikipedia - Mythimna anderreggii -- Species of moth
Wikipedia - Mythimna conigera -- Species of moth
Wikipedia - Mythimna favicolor -- Species of moth
Wikipedia - Mythimna ferrago -- Species of moth
Wikipedia - Mythimna impura -- Species of moth
Wikipedia - Mythimna l-album -- Species of moth
Wikipedia - Mythimna languida -- Species of moth
Wikipedia - Mythimna litoralis -- Species of moth
Wikipedia - Mythimna obsoleta -- Species of moth
Wikipedia - Mythimna pallens -- Species of moth
Wikipedia - Mythimna prominens -- Species of moth
Wikipedia - Mythimna pudorina -- Species of moth
Wikipedia - Mythimna riparia -- Species of moth
Wikipedia - Mythimna sicula -- Species of moth
Wikipedia - Mythimna straminea -- Species of moth
Wikipedia - Mythimna turca -- Species of moth
Wikipedia - Mythimna unipuncta -- Species of moth
Wikipedia - Mythimna vitellina -- Species of moth
Wikipedia - My Trigger -- Song performed by Swedish indie pop band Miike Snow from their third studio album
Wikipedia - Naadodigal 2 -- 2020 Indian Tamil-language film directed by Samuthirakani
Wikipedia - Naan Mahaan Alla (2010 film) -- 2010 Indian action film by Suseenthiran
Wikipedia - Naaummeedhu -- 2001 Maldivian romantic film by Fathimath Nahul
Wikipedia - Nabak-kimchi -- A watery kimchi made of thinly sliced Korean radish and napa cabbage
Wikipedia - Nadodi Thendral -- 1992 film by P. Bharathiraja
Wikipedia - Naengmyeon -- Korean dish of handmade long and thin cold noodles
Wikipedia - Nafissatou Thiam -- Belgian athlete
Wikipedia - Nagorno-Karabakh Autonomous Oblast -- former autonomous region within the Azerbaijan Soviet Socialist Republic
Wikipedia - Nagorno-Karabakh Regional Committee of the Communist Party of Azerbaijan -- governing body of the former autonomous region within the borders of the Azerbaijan Soviet Socialist Republic
Wikipedia - Nahas Angula -- Third Prime Minister of Namibia
Wikipedia - Najashi -- Ethiopian Emperor
Wikipedia - Nala Damayanthi (2003 film) -- 2003 film by T. S. B. K. Moulee
Wikipedia - Nallamuthu Ramamurthi -- Indian politician
Wikipedia - Nalpathiyonnu (41) -- Indian Malayalam Film
Wikipedia - Nambinar Keduvathillai -- 1986 film by K. Shankar
Wikipedia - Nameplate -- Object used to indicate something's or someone's name
Wikipedia - Naming conventions in Ethiopia and Eritrea
Wikipedia - Naming convention -- Generally agreed scheme for naming things
Wikipedia - Nanakpanthi
Wikipedia - Nancy Buckingham -- British writer of gothic and romance novels (born 1924)
Wikipedia - Nancy Mathiowetz -- American sociologist and statistician
Wikipedia - Nancy Thies -- American gymnast
Wikipedia - Nancy Wheeler -- Fictional character from the television series Stranger Things
Wikipedia - Nandana Gunathilake -- Sri Lankan politician
Wikipedia - Nandasena Pathirana -- Sri Lankan cricket umpire
Wikipedia - Nandi Thimmana
Wikipedia - Nane Sarma -- Mythical character in Iranian folklore
Wikipedia - Nanette Makes Everything -- 1926 film
Wikipedia - Nanibaa' Garrison -- Navajo bioethicist, geneticist, and university professor
Wikipedia - Nanna Preethiya Hudugi -- 2001 film by Nagathihalli Chandrashekhar
Wikipedia - Nanthild
Wikipedia - Na'od -- Ethiopian Emperor (ruled 1494 - 1508)
Wikipedia - Napoleon Is to Blame for Everything -- 1938 film
Wikipedia - Naragasooran -- Unreleased film directed by Karthick Naren
Wikipedia - Narasimha (2001 film) -- 2001 film by Thirupathisamy
Wikipedia - Narathiwat Province -- Province of Thailand
Wikipedia - Narayan College, Goreyakothi -- degree college in Bihar
Wikipedia - Narayan Murlidhar Gupte -- Indian poet and scholar of English, Sanskrit and Marathi literature
Wikipedia - Nardos Chifra -- Ethiopian taekwondo practitioner
Wikipedia - Narendran Makan Jayakanthan Vaka -- 2001 film by Sathyan Anthikad
Wikipedia - Nasal concha -- Piece of bone in the breathing passage of humans and other animals
Wikipedia - Nasibu Zeamanuel -- Ethiopian general
Wikipedia - Nasmyth Bridge -- Road bridge in West Lothian, Scotland
Wikipedia - Nasr ibn 'Asim Al Laythi -- Arab grammarian
Wikipedia - Nathaniel Ames (third) -- American politician
Wikipedia - Nathicharami -- 2018 Kannada film directed by Mansore
Wikipedia - Nathif Jama Adam -- Kenyan banker, writer and politician
Wikipedia - National Archives of Ethiopia
Wikipedia - National Car Test -- Roadworthiness test in Ireland
Wikipedia - National Certificate -- Technological third level qualification in several countries
Wikipedia - National College of Ireland -- Third-level institution in Dublin, Ireland
Wikipedia - National Council on Teacher Quality -- Think tanks based in Washington, D.C.
Wikipedia - National Library of Ethiopia
Wikipedia - National Maritime Foundation -- Indian think-tank based in New Delhi, India
Wikipedia - National Museum of Ethiopia
Wikipedia - National Public Health Emergency Team (2020) -- A group within Ireland's Department of Health
Wikipedia - National Public Health Emergency Team -- A group within Ireland's Department of Health
Wikipedia - National Union of Ethical Citizens -- Political party in Paraguay
Wikipedia - Natu Gopal Narhar -- Marathi poet
Wikipedia - Natural environment -- All living and non-living things occurring naturally, generally on Earth
Wikipedia - Naturschutzgebiet -- Category of protected area within Germany's Federal Nature Conservation Act
Wikipedia - Nau (clothing retailer) -- American clothing company
Wikipedia - Naval Air Command Sub Aqua Club -- An organisation within the Royal Navy for recreational and technical diving training for British naval aviation and fleet units
Wikipedia - Naval Special Warfare Command (Thailand) -- Special operations force within the Military of Thailand
Wikipedia - Nayakanahatti Thipperudra Swamy
Wikipedia - Nazi human experimentation -- Unethical experiments on human subjects by Nazi Germany in its concentration camps
Wikipedia - Nazila Fathi -- Iranian-Canadian author
Wikipedia - N-Butyllithium -- Organolithium reagent
Wikipedia - Neal Clothing Building -- United States historic place
Wikipedia - Nebiy Mekonnen -- Ethiopian poet, journalist, playwright, and translator
Wikipedia - Needful Things -- Novel by Stephen King
Wikipedia - Needhikkuppin Paasam -- 1963 film by M. A. Thirumugam
Wikipedia - Need -- Thing that is necessary for an organism to live a healthy life
Wikipedia - Ne'er-do-well -- Derogatory term for a good-for-nothing person
Wikipedia - Neerthirai -- 2019 Indian drama film
Wikipedia - Neethi (1972 film) -- 1972 Tamil film by C. V. Rajendran
Wikipedia - Neethiyin Marupakkam -- 1985 film by S. A. Chandrasekhar
Wikipedia - Negus -- Royal title in Ethiopia
Wikipedia - Nehru Homeopathic Medical College -- Homeopathic medical college located in New Delhi
Wikipedia - Nehru jacket -- Item of clothing popularised by former Indian Prime Minister, Jawaharlal Nehru
Wikipedia - Neighbourhood -- Geographically localised community within a larger city, town or suburb
Wikipedia - Nekash -- Ethiopian theatrical drama
Wikipedia - Nellai Santhippu -- 2012 Tamil film
Wikipedia - Nemzeti Bajnoksag II (rugby union) -- Hungarian third-tier sports league
Wikipedia - Nenjam Marappathillai (upcoming film) -- Upcoming film by Selvaraghavan
Wikipedia - Nenjam Marappathillai -- 1963 film by C. V. Sridhar
Wikipedia - Neo-charismatic movement -- Movement within evangelical Protestant Christianity
Wikipedia - Neoerethistes -- Genus of beetles
Wikipedia - Neo-Gothic
Wikipedia - Neolithic architecture
Wikipedia - Neolithic British Isles -- British, Irish and Manx history c. 4000-2500 BCE
Wikipedia - Neolithic circular enclosures in Central Europe -- Neolithic earthworks
Wikipedia - Neolithic creolisation hypothesis -- Archaeological hypothesis
Wikipedia - Neolithic Dwellings Museum -- Museum in Stara Zagora, Bulgaria
Wikipedia - Neolithic Europe
Wikipedia - Neolithic flint mines of Spiennes -- Archaeological site in Belgium
Wikipedia - Neolithic founder crops -- Original agricultural crops
Wikipedia - Neolithic long house
Wikipedia - Neolithic Revolution -- transition from hunter-gatherer to settled peoples in human history
Wikipedia - Neolithic Tibet
Wikipedia - Neolithic -- Archaeological period, last part of the Stone Age
Wikipedia - Neoproterozoic -- Third and last era of the Proterozoic Eon
Wikipedia - Nepenthes northiana -- Species of pitcher plant from Borneo
Wikipedia - NE postcode area -- Postcode area within the United Kingdom
Wikipedia - Neranja Manasu -- 2004 film by Samuthirakani
Wikipedia - Netela -- two layered scarf-like cloth worn by Ethiopians and Eritreans, exclusively for women
Wikipedia - Netherlands Antilles -- Former Caribbean country within the Kingdom of the Netherlands
Wikipedia - Nethi Dhiyayas -- Maldivian television series
Wikipedia - Netsanet Mekonnen -- Ethiopian-Israeli Actor
Wikipedia - Nets within Nets
Wikipedia - Neuroethics (journal)
Wikipedia - Neuroethics
Wikipedia - Neurogenesis -- Generation of cells within the nervous system
Wikipedia - Neuromusculoskeletal medicine -- subspeciality within osteopathic medicine
Wikipedia - Neuropathic joint disease
Wikipedia - Never Knew Love Like This Before -- 1980 single by Stephanie Mills
Wikipedia - Never Steal Anything Small -- 1959 film by Charles Lederer
Wikipedia - Neville-Neville feud -- Fifteenth-century feud within an English noble family
Wikipedia - Nevisport -- Outdoor clothing and equipment retailer founded in Fort William
Wikipedia - New America (organization) -- Liberal American think tank
Wikipedia - New Apostolic Reformation -- Movement which seeks to establish a fifth branch within Christendom
Wikipedia - Newbyres Castle -- 16th-century tower house in Gorebridge, Midlothian, Scotland
Wikipedia - New Direction (think tank) -- European free market think tank
Wikipedia - New Gothic Art
Wikipedia - Newgrange cursus -- Neolithic ceremonial route typically found in Ireland and Great Britain
Wikipedia - Newgrange -- Neolithic monument in County Meath, Ireland
Wikipedia - New Mexico State Ethics Commission -- State agency of New Mexico
Wikipedia - New Rock -- Spanish shoe and clothing company
Wikipedia - News18 Lokmat -- Marathi-language news channel based in Mumbai, Maharashtra, India
Wikipedia - News Gothic
Wikipedia - New Thought -- Religious movement emphasizing accessible divine power, positive thinking, and faith healing
Wikipedia - Newton's third law
Wikipedia - New to This Town -- album by Kix Brooks
Wikipedia - New York City Directories -- The 1876 The New-York Directory was the first extant directory for New York City and the third published in the United States.
Wikipedia - New York State Thruway -- System of controlled-access highways within the U.S. state of New York
Wikipedia - New York-style pizza -- Large hand-tossed thin crust pizza
Wikipedia - New Zealand English -- Dialect within the English language
Wikipedia - Next-generation firewall -- Part of the third generation of firewall technology
Wikipedia - NgM-EM-)gM-DM-) wa Thiong'o -- Kenyan writer
Wikipedia - NG postcode area -- Postcode area within the United Kingdom
Wikipedia - NguyM-aM-;M-^En Chanh Thi -- South Vietnamese Army officer
Wikipedia - NguyM-aM-;M-^En Chi ThiM-aM-;M-^Gn -- Vietnamese-American dissident, activist and poet
Wikipedia - NguyM-aM-;M-^En ThM-aM-;M-^K ThiM-aM-:M-?t -- Vietnamese weightlifter
Wikipedia - NguyM-aM-;M-^En Van ThiM-aM-;M-^Gu -- President of South Vietnam from 1965-75
Wikipedia - Nhan Phan-Thien
Wikipedia - NHS foundation trust -- Semi-autonomous organisational unit within the National Health Service in England
Wikipedia - NHS Lothian -- One of 14 regions of NHS Scotland
Wikipedia - NHS trust -- Self-governing administrative body within the National Health Service
Wikipedia - Nichiren Buddhism -- Branch of Buddhism based on the teachings of the thirteenth century Japanese monk Nichiren
Wikipedia - Nickelodeon Movies -- Organisation that produces film within the company Nickelodeon
Wikipedia - Nick Fury, Agent of Nothing
Wikipedia - Nickname -- Informal name of a person, place, or thing
Wikipedia - Nicolas Dethier -- Belgian politician and trade unionist
Wikipedia - Nicolas Mathieu (writer) -- French novelist
Wikipedia - Nicole-Claude Mathieu -- French anthropologist
Wikipedia - Nicole Flagothier -- Belgian judoka
Wikipedia - Nicomachean Ethics -- Literary work by Aristotle
Wikipedia - Niels Mathias Rye -- Norwegian politician
Wikipedia - Niels Mathiesen -- Norwegian politician and merchant
Wikipedia - Niger Delta mangroves -- A mangrove forest within a deltaic depositional environment
Wikipedia - Nigger in the woodpile -- Expression indicating something suspicious or wrong
Wikipedia - Nightlife in Bangkok -- Things that people do Bangkok after 8:00 PM
Wikipedia - Nightlife (Thin Lizzy album)
Wikipedia - Night of the Murdered Poets -- Execution of thirteen Soviet Jews
Wikipedia - Nights Like This (Kehlani song) -- 2019 single by Kehlani
Wikipedia - Nihal Galappaththi -- Sri Lankan politician
Wikipedia - Nihon Ethics of Video Association -- Japanese video rating organization
Wikipedia - Nikarete of Corinth -- Corinthian madam
Wikipedia - Nikhil Rathi -- Senior executive in UK government financial overview organisations
Wikipedia - Nikola Biller-Andorno -- German bioethicist
Wikipedia - Nikos Gelestathis -- Greek lawyer and politician
Wikipedia - NiM-EM-! Constantine the Great Airport -- Serbia's third largest airport
Wikipedia - Nine Maidens stone row -- Neolithic stone row in Cornwall, England
Wikipedia - Nine Worthies
Wikipedia - Ningen (folklore) -- Mythical creature
Wikipedia - Ninon de l'Enclos -- French author, courtesan, freethinker, and patron of the arts
Wikipedia - Nintendo Research & Development 2 -- Former team within Nintendo that developed software and peripherals
Wikipedia - Nisa, Turkmenistan -- Ancient capital of the Parthian Empire
Wikipedia - Nithiazine -- Chemical compound
Wikipedia - Nithiin -- Indian film actor
Wikipedia - Nithin Sathya -- Indian actor
Wikipedia - Nitrox -- Breathing gas, mixture of nitrogen and oxygen
Wikipedia - Nivdung -- 1989 Marathi language film
Wikipedia - Nivedhithaa Sathish -- Indian actress
Wikipedia - Nizhalgal -- 1980 film by P. Bharathiraja
Wikipedia - NjorM-CM-0r -- One of the Vanir, a group of gods within Norse mythology
Wikipedia - Nkosilathi Nyathi -- Zimbabwean environmental activist
Wikipedia - NN postcode area -- Postcode area within the United Kingdom
Wikipedia - No 73, Shanthi Nivasa -- 2007 film directed by Sudeep
Wikipedia - Nobody Else But You -- 2011 film by GM-CM-)rald Hustache-Mathieu
Wikipedia - NoderabM-EM-^M -- Japanese mythical creatures
Wikipedia - Noel Lothian -- New Zealander botanist
Wikipedia - Nomathemba Mokgethi -- South African politician
Wikipedia - No Men Beyond This Point -- 2015 film
Wikipedia - Nominal fallacy -- Logical fallacy equating naming something with explaining it
Wikipedia - Non-essentialism -- The non-belief in an essence of things
Wikipedia - Noodle -- Staple food made from unleavened dough, commonly long and thin
Wikipedia - Noorda College of Osteopathic Medicine -- Medical school in Utah
Wikipedia - Norethisterone -- progestin medication
Wikipedia - Normative ethics -- branch of philosophical ethics that examines standards for the rightness and wrongness of actions
Wikipedia - Normcore -- Clothing style
Wikipedia - Norse cosmology -- Conception of everything that exists in Norse mythology
Wikipedia - North Berwick -- Town in East Lothian, Scotland
Wikipedia - Northern Region, Nigeria -- Former autonomous division within Nigeria
Wikipedia - Northiam railway station -- Railway station in England
Wikipedia - North Stradbroke Island -- Island that lies within Moreton Bay in the Australian state of Queensland
Wikipedia - North Third Street Historic District (Milwaukee, Wisconsin) -- Historic building in Milwaukee, Wisconsin
Wikipedia - Norway Debate -- 1940 debate within the British House of Commons
Wikipedia - Norwegian Wood (This Bird Has Flown) -- Original song written and composed by Lennon-McCartney
Wikipedia - No Such Thing (film) -- 2001 film by Hal Hartley
Wikipedia - No Such Thing (John Mayer song) -- 2002 single by John Mayer
Wikipedia - No symbol -- Red circle with a red diagonal line, indicating something is not permitted
Wikipedia - Nothing as It Seems -- Pearl Jam song
Wikipedia - Nothing at All (children's book) -- 1941 Picture book
Wikipedia - Nothing Bad Can Happen -- 2013 film
Wikipedia - Nothing Breaks Like a Heart -- 2018 single by Mark Ronson
Wikipedia - Nothing Broken but My Heart
Wikipedia - Nothing But Coincidence -- 1949 film
Wikipedia - Nothing But Lies -- 1991 film
Wikipedia - Nothing but the Truth (1929 film) -- 1929 film
Wikipedia - Nothing but the Truth (1941 film) -- 1941 film by Elliott Nugent
Wikipedia - Nothing but Thieves -- English rock band
Wikipedia - Nothing But Thirty -- 2020 Chinese drama television series
Wikipedia - Nothing but Trouble (1918 film) -- 1918 film
Wikipedia - Nothing But You -- 2003 single by Paul van Dyk
Wikipedia - Nothing by mouth
Wikipedia - Nothing comes from nothing -- Expression of a thesis first argued by Parmenides
Wikipedia - Nothing Compares 2 U -- 1990 single by SinM-CM-)ad O'Connor
Wikipedia - Nothing Else Matters (film) -- 1920 film
Wikipedia - Nothing Else Matters -- 1992 single by Metallica
Wikipedia - Nothing Fails -- 2003 single by Madonna
Wikipedia - Nothing Fancy (cookbook) -- 2019 cookbook by Alison Roman
Wikipedia - Nothing Feels Good: Punk Rock, Teenagers, and Emo -- Book by Andy Greenwald
Wikipedia - Nothing Gold Can Stay (poem) -- Poem by Robert Frost
Wikipedia - Nothing Hurts Like Love -- 2004 single by Daniel Bedingfield
Wikipedia - Nothing in Biology Makes Sense Except in the Light of Evolution
Wikipedia - Nothing in My Way -- 2006 single by Keane
Wikipedia - Nothing Is Impossible (Planetshakers Kids album) -- 2013 studio album by Planetshakers Kids
Wikipedia - Nothing Is True and Everything Is Possible -- 2014 book
Wikipedia - Nothing Lasts Forever (film) -- 1984 film
Wikipedia - Nothing Left (As I Lay Dying song) -- 2007 single by As I Lay Dying
Wikipedia - Nothing Left at All -- Extended play by The Cranberries
Wikipedia - Nothing Left to Lose (novel) -- 2017 horror novel by Dan Wells
Wikipedia - Nothing Like I Imagined -- Memoir by Mindy Kaling
Wikipedia - Nothing Like It in the World -- 2000 book by Stephen Ambrose
Wikipedia - Nothing Like Publicity -- 1936 film
Wikipedia - Nothing Like the Rain -- 1995 single by 2 Unlimited
Wikipedia - Nothing Makes Sense Without It -- album by Kind of Like Spitting
Wikipedia - Nothingman -- Song by Pearl Jam
Wikipedia - Nothing More (film) -- 2001 film
Wikipedia - Nothingness
Wikipedia - Nothing,Nowhere -- American rapper, singer, and songwriter from Vermont
Wikipedia - Nothing on You (Ed Sheeran song) -- 2019 song by Ed Sheeran featuring Paulo Londra and Dave
Wikipedia - Nothing (opera) -- Opera
Wikipedia - Nothing Painted Blue -- American indie rock band
Wikipedia - Nothing Personal (2007 film) -- 2007 film
Wikipedia - Nothing Really Matters -- 1999 single by Madonna
Wikipedia - Nothing Real
Wikipedia - Nothing Records -- American record label
Wikipedia - Nothing Sacred (film) -- 1937 film by William A. Wellman
Wikipedia - Nothing Serious (short story collection) -- 1950 short story collection by P.G. Wodehouse
Wikipedia - Nothing So Strange
Wikipedia - Nothing's Real but Love -- 2011 single by Rebecca Ferguson
Wikipedia - Nothing (The Script song) -- 2010 single by The Script
Wikipedia - Nothing to Hide (2018 film) -- 2018 film directed by Fred CavayM-CM-)
Wikipedia - Nothing to hide argument -- Argument that one doesn't need privacy unless they are doing something wrong
Wikipedia - Nothing to My Name -- 1986 song performed by Cui Jian
Wikipedia - Nothing to Regret -- 2018 single by Robinson
Wikipedia - Nothing to Wear -- 1928 film
Wikipedia - Nothing Underneath -- 1985 film by Carlo Vanzina
Wikipedia - Nothing-up-my-sleeve number -- Numbers used by cryptographers to show that they are working in good faith
Wikipedia - Nothing Was the Same -- 2013 studio album by Drake
Wikipedia - Nothing
Wikipedia - Nothin' My Love Can't Fix -- 1993 single by Joey Lawrence
Wikipedia - Nothin' on You -- 2009 single by B.o.B featuring Bruno Mars
Wikipedia - Nothognathini -- Tribe of beetles
Wikipedia - Not in This Lifetime... Tour -- Concert tour by American hard rock band Guns N' Roses
Wikipedia - Not of this World (film) -- 1999 Italian drama film
Wikipedia - Not (song) -- 2019 single by Big Thief
Wikipedia - NowThis News -- Media website
Wikipedia - NP postcode area -- Postcode area within the United Kingdom
Wikipedia - NS Kamporganisasjon -- Group within the fascist Nasjonal Samling party
Wikipedia - Nthikeng Mohlele -- South African novelist
Wikipedia - Ntoitha M'mithiaru -- Kenyan politician
Wikipedia - Ntwetwe Pan -- a large salt pan within the Makgadikgadi region of Botswana.
Wikipedia - Nuclear chain fiber -- Specialized sensory organ within a muscle
Wikipedia - Nuclear organization -- Spatial distribution of chromatin within a cell nucleus
Wikipedia - Nuclear Threat Initiative -- American foreign policy think tank
Wikipedia - Nucleoid -- Region within a prokaryotic cell containing genetic material
Wikipedia - Nudity -- State of wearing no clothing
Wikipedia - Nuffield Council on Bioethics
Wikipedia - Nuisance -- Something that causes inconvenience or damage
Wikipedia - Numerica Skate Ribbon -- A venue within Riverfront Park in Spokane, Washington
Wikipedia - Nunatak -- Exposed, often rocky element of a ridge, mountain, or peak not covered with ice or snow within an ice field or glacier
Wikipedia - Nursing ethics
Wikipedia - Nyawira Muthiga -- African conservation zoologist and researcher
Wikipedia - Oahu -- Third-largest of the Hawaiian Islands and site of the state capital Honolulu
Wikipedia - Oakley Court -- Victorian Gothic country house in Bray, Berkshire England
Wikipedia - Obadiah's Barrow -- Neolithic entrance grave on the Isles of Scilly
Wikipedia - Oberfeld (Winterthur) -- Location within Zurich, Switzerland
Wikipedia - Obervellach -- Place in Carinthia, Austria
Wikipedia - Obi (sash) -- Belt worn with traditional Japanese clothing and Japanese martial arts uniforms
Wikipedia - Observer Research Foundation -- Indian think-tank based in New Delhi, India
Wikipedia - Occupied Enemy Territory Administration (Ethiopia) -- British WWII military occupation administration
Wikipedia - Oceanic carbon cycle -- Processes that exchange carbon between various pools within the ocean and the atmosphere, Earth interior, and the seafloor.
Wikipedia - Ocean's Thirteen -- 2007 film by Steven Soderbergh
Wikipedia - Octavius Brooks Frothingham
Wikipedia - October 2019 Ethiopian clashes -- Deadly Ethiopian protests in the Oromo region
Wikipedia - Ocular neuropathic pain -- Spectrum of disorders
Wikipedia - Oda Nobutaka -- Samurai and member of Oda clan, third son of Oda Nobunaga
Wikipedia - Oedipus -- Mythical Greek king of Thebes
Wikipedia - Oeneus -- Ancient Greek mythical king
Wikipedia - O-Ethyl methylphosphonothioic acid -- A chemical often used in the creation of harmful substances.
Wikipedia - OfayM-CM-) language -- Language within the Macro-JM-CM-* stock
Wikipedia - Offensive Security Certified Professional -- Ethical hacking certification by Offensive Security
Wikipedia - Office of Administration -- U.S. federal organization within the Executive Office of the President
Wikipedia - Office of Chief Medical Examiner of the City of New York -- Department within the city government that investigates cases of persons who die within New York City
Wikipedia - Office of Management and Budget -- Office within the Executive Office of the President of the United States
Wikipedia - Officer Thirteen -- 1932 film
Wikipedia - Of the Surface of Things -- Poem by Wallace Stevens
Wikipedia - Of Time and Space and Other Things -- Book by Isaac Asimov
Wikipedia - Ogaden National Liberation Front -- Ethiopian political movement
Wikipedia - Ogaden War -- Territorial war between Ethiopia and Somalia over Ogaden in 1977
Wikipedia - Ohio Versus Everything -- Professional wrestling stable
Wikipedia - Oh! This Bavaria! -- 1960 film
Wikipedia - Oh, This Father -- West German television series
Wikipedia - Oileus -- Mythical father of Ajax the Lesser
Wikipedia - Okazaki-shuku -- Thirty-eighth of the 53 stations of the TM-EM-^MkaidM-EM-^M
Wikipedia - Okinawa Island -- Island within the Ryukyu Islands
Wikipedia - OkoliM-EM-!te (Neolithic site) -- Largest neolithic Butmir culture site
Wikipedia - Old Cathedral of Plasencia -- Romanesque/Gothic cathedral in Plasencia, Spain
Wikipedia - Old Navy -- American clothing and accessories retailer
Wikipedia - Old Stock Americans -- Americans who are descended from the original settlers of the Thirteen Colonies
Wikipedia - Old World Third Street Historic District -- Historic building in Milwaukee, Wisconsin
Wikipedia - Ole Marthinsen -- Norwegian bandy player
Wikipedia - Olfactory ensheathing cell -- Type of macroglia that ensheath unmyelinated olfactory neurons
Wikipedia - Oligocene -- Third epoch of the Paleogene period
Wikipedia - Oliver Smithies
Wikipedia - Olivette Thibault -- Canadian actress
Wikipedia - Olivia Thirlby -- American actress
Wikipedia - Omega-3 fatty acid -- 1=Fatty acids with a double bond (C=C) at the third carbon atom from the end of the carbon chain
Wikipedia - Omega Point -- Spiritual belief and a scientific speculation that everything in the universe is fated to spiral towards a final point of unification
Wikipedia - Omethidae -- Family of beetles
Wikipedia - Omniscience -- Capacity to know everything
Wikipedia - Omnishambles -- Neologism from BBC political satire The Thick of It
Wikipedia - Omo River -- River in southwestern Ethiopia
Wikipedia - Om The Battle Within -- upcoming film by Kapil Verma
Wikipedia - On a Night Like This (Bob Dylan song)
Wikipedia - On a Night Like This -- 2000 single by Kylie Minogue
Wikipedia - Once on This Island -- 1990 musical by Lynn Ahrens and Stephen Flaherty
Wikipedia - Oncius -- Mythical son of Poseidon
Wikipedia - One Day Son, This Will All Be Yours -- 2007 studio album by Fightstar
Wikipedia - Oneironautics -- Consciously travelling within a dream
Wikipedia - One Last Thing... -- 2005 film
Wikipedia - One-Thing-at-a-Time O'Day -- 1919 silent film directed by John Ince
Wikipedia - One True Thing -- 1998 American drama film
Wikipedia - On Marvellous Things Heard
Wikipedia - Onopordum acanthium -- Species of flowering plant in the daisy family Asteraceae
Wikipedia - On Something -- 2000 single by The Crocketts
Wikipedia - On the Nature of Things
Wikipedia - On Things Heard
Wikipedia - On Thin Ice (1925 film) -- 1925 film
Wikipedia - Open circuit breathing apparatus -- Breathing apparatus where the exhaled gas is lost to the environment
Wikipedia - Opening Ceremony (brand) -- American clothing brand
Wikipedia - Open sesame -- Magical phrase in the story of "Ali Baba and the Forty Thieves"
Wikipedia - Open theism -- Theological movement de-emphasizing God's meticulous control of all things
Wikipedia - Operation Moses -- 1984 Israeli covert evacuation of Ethiopian Jews from Sudan during a civil war
Wikipedia - Operations manual -- Authoritative document of how things should be done in an organisation
Wikipedia - Operation Solomon -- Covert Israeli military operation to airlift Ethiopian Jews to Israel in 1991
Wikipedia - Operation Unthinkable -- 1945 plan for war between Western Allies and Soviet Union
Wikipedia - Ophryotrocha craigsmithi -- Species of annelid
Wikipedia - Opisthius -- Genus of beetles
Wikipedia - Opisthoteuthis bruuni -- Species of mollusc
Wikipedia - Opisthoteuthis depressa -- Octopus found near Japan
Wikipedia - Opisthoteuthis dongshaensis -- Species of mollusc
Wikipedia - Opisthoteuthis mero -- species of octopus
Wikipedia - Opostegoides menthinella -- Species of moth
Wikipedia - O Prithibi Ebar Ese Bangladesh Nao Chine -- Ibrar Tipu song
Wikipedia - Optical sectioning -- Imaging of focal planes within a thick sample
Wikipedia - Option (finance) -- Right to buy or sell a certain thing at a later date at an agreed price
Wikipedia - Oral-nasal mask -- Breathing mask that covers the mouth and the nose only.
Wikipedia - Order and Chaos -- Variant of tic-tac-toe on a 6M-CM-^W6 board, invented by S. Sniderman in 1981, in which the player Order tries to create a 5-in-a-row (either X or O); the opponent Chaos tries to stop this
Wikipedia - Order of Interbeing -- International Buddhist community founded by Thich NhM-aM-:M-%t HM-aM-:M-!nh
Wikipedia - Order of the Thistle -- Order of chivalry associated with Scotland
Wikipedia - Ordination of women and the Catholic Church -- Overview of ordination of women within the Catholic Church
Wikipedia - Ore genesis -- How the various types of mineral deposits form within the Earth's crust.
Wikipedia - Organelle -- Specialized subunit within a cell
Wikipedia - Organizational ethics
Wikipedia - Orianthi -- Australian musician, singer and songwriter
Wikipedia - Oriental Orthodoxy in Ethiopia
Wikipedia - Origenist Crises -- Two major theological controversies in early Christianity involving the teachings of followers of the third-century theologian Origen of Alexandria
Wikipedia - Origma -- Genus of birds in the family Acanthizidae
Wikipedia - Orinasal mask -- Breathing mask that covers the mouth and the nose only.
Wikipedia - Ormiston -- village in East Lothian, Scotland
Wikipedia - Ornithine decarboxylase
Wikipedia - Ornithine transcarbamylase deficiency -- Urea cycle disorder
Wikipedia - Ornithine
Wikipedia - Ornithischia -- Order of dinosaurs
Wikipedia - Orodes III of Parthia
Wikipedia - Orodes I of Parthia
Wikipedia - Orodes of Armenia -- Parthian Prince who served as a Roman Client King of Armenia in 35 AD and from 37 AD until 42 AD
Wikipedia - Oromo Federalist Democratic Movement -- Political party in Ethiopia
Wikipedia - Oromo language -- Cushitic language spoken in Ethiopia and Kenya
Wikipedia - Oromo Liberation Front -- Political party seeking Oromo nationalism in Ethiopia
Wikipedia - Oromo migrations -- 16-17th century northerly expansions of Oromo people in Ethiopia
Wikipedia - Oromo People's Congress -- Political party in Ethiopia
Wikipedia - Oromo people -- Cushitic language speaking ethnic group in Ethiopia and Kenya
Wikipedia - Orosirian -- Third period of the Paleoproterozoic Era
Wikipedia - Orthicon
Wikipedia - Orthilia -- Genus of flowering plants in the heath family Ericaceae
Wikipedia - Orthodox Tewahedo biblical canon -- biblical canon used by Ethiopian and Eritrean Orthodox Tewahedo Church
Wikipedia - Orthodox Tewahedo -- collective term for Oriental Orthodox Churches in Eritrea and Ethiopia
Wikipedia - Orthognathini -- Tribe of beetles
Wikipedia - Oru Desathinte Katha -- 1971 novel
Wikipedia - Orville Gibson -- American luthier
Wikipedia - O Saathi -- 2018 Ballad song performed by Arko
Wikipedia - Osagie Obasogie -- American bioethicist and law professor
Wikipedia - Oscar Mathisen -- Norwegian speed skater
Wikipedia - Oshodi-Isolo -- Local Government Area within Lagos State, Nigeria
Wikipedia - Osiris Shoes -- American skateboarding clothing company
Wikipedia - Oskar Thiede -- Austrian sculptor
Wikipedia - Osteoporosis -- Bone resorption disease characterized by the thinning of bone tissue and decreased mechanical strength
Wikipedia - Ostrogothic Kingdom
Wikipedia - Ostrogothic Papacy
Wikipedia - Ostrogothic
Wikipedia - OTB Group -- Italian clothing company
Wikipedia - Other Truths -- 2009 studio album by Do Make Say Think
Wikipedia - Othippia -- Genus of beetles
Wikipedia - Oththa Seruppu Size 7 -- 2019 Indian thriller film directed by R. Parthiepan
Wikipedia - Otto I, Duke of Carinthia
Wikipedia - Ottoman clothing -- Style and design of clothing worn by the Ottoman Turks.
Wikipedia - Our Farewell -- 2001 single by Within Temptation
Wikipedia - Outdoor Voices -- American clothing company
Wikipedia - Outer Islands High School -- Secondary school in Ulithi, Yap State, Federated States of Micronesia
Wikipedia - Outline of ethics
Wikipedia - Outline of sexual ethics
Wikipedia - Out of the Silent North -- 1922 film by William Worthington
Wikipedia - Out of This World Adventures -- US pulp science fiction magazine
Wikipedia - Out of This World (TV series) -- American fantasy sitcom
Wikipedia - Out of This World (UK TV series)
Wikipedia - Outriders (video game) -- Upcoming 2021 third-person RPG shooter video game developed by People Can Fly
Wikipedia - Outsourcing -- Contracting out of an internal business process to a third-party organization
Wikipedia - Oviparity -- Animals that lay their eggs, with little or no other embryonic development within the mother
Wikipedia - Oxenfoord Castle -- Country house in Midlothian, Scotland
Wikipedia - Oxford Centre for Animal Ethics
Wikipedia - Oxidized glutathione
Wikipedia - OX postcode area -- Postcode area within the United Kingdom
Wikipedia - Oxybismuthides -- Class of chemical compounds
Wikipedia - Oxygen cycle -- The biogeochemical cycle of oxygen within its four main reservoirs: the atmosphere, the biosphere, the hydrosphere, and the lithosphere
Wikipedia - Oxygen toxicity -- Toxic effects of breathing in oxygen at high concentrations
Wikipedia - Oyda language -- Language spoken in Ethiopia
Wikipedia - Paayum Puli (2015 film) -- 2015 film by Suseenthiran
Wikipedia - Pachyderma -- Thickening of the skin
Wikipedia - Pachystruthio -- Extinct genus of birds
Wikipedia - Pacificanthia -- Genus of beetles
Wikipedia - Pacific hurricane -- Mature tropical cyclone that develops within the eastern and central Pacific Ocean
Wikipedia - Pacific Research Institute -- California-based free-market think tank
Wikipedia - Pacorus II -- King of Kings of the Parthian Empire (ruled 78-110)
Wikipedia - Pacorus of Armenia -- Parthian Prince
Wikipedia - Pacorus of Media Atropatene -- 1st century AD Parthian prince who ruled Media Atropatene
Wikipedia - Padding -- Thin cushioned material in clothing
Wikipedia - Paddy the Next Best Thing (1923 film) -- 1923 film
Wikipedia - Paddy the Next Best Thing (1933 film) -- 1933 film by Harry Lachman
Wikipedia - Padma Bhushan -- Third highest civilian award of India
Wikipedia - Padma Vasanthi -- Indian film actress
Wikipedia - Padutirupathi -- Temple in Karnataka, India
Wikipedia - Pagal Panthis
Wikipedia - Pain in crustaceans -- Ethical debate
Wikipedia - Paint thinner
Wikipedia - Pair distribution function -- Describes the distribution of distances between pairs of particles contained within a given volume
Wikipedia - Paisa Paisa (2016 film) -- 2016 Marathi film directed by Joji Raechal
Wikipedia - Pakistani clothing -- Ethnic clothing worn by people of Pakistan.
Wikipedia - Pakit Santhisiri -- Thai judoka
Wikipedia - Palaeolithic
Wikipedia - Palazzo Foscari (Giudecca 795) -- Gothic-style palace on the Giudecca island, Venice, Italy
Wikipedia - Paleo Foundation -- Organization that certifies food products related to the Paleolithic diet
Wikipedia - Paleolithic diet -- Fad diet based on the presumed diet of Paleolithic humans
Wikipedia - Paleolithic Europe
Wikipedia - Paleolithic flutes
Wikipedia - Paleolithic lifestyle
Wikipedia - Paleolithic religion -- Religions thought to have appeared during the Paleolithic time period
Wikipedia - Paleolithic -- Prehistoric period, first part of the Stone Age
Wikipedia - Palestinian costumes -- Traditional clothing of the Palestinians
Wikipedia - Palmetto Promise Institute -- Conservative think tank
Wikipedia - Pamela Nomvete -- An Ethiopian-born South African actress
Wikipedia - Panam Panthiyile -- 1961 film by Krishna Rao
Wikipedia - Panaspis tancredi -- Ethiopian snake-eyed skink
Wikipedia - Panaspis wahlbergi -- Ethiopian snake-eyed skink
Wikipedia - Panathinaikos Movement -- Greek political party
Wikipedia - Panathinaikos People with Disabilities -- Greek parasports team
Wikipedia - Panathinaikos women's volleyball -- Greek women's volleyball team
Wikipedia - Pancake -- Thin, round cake made of eggs, milk and flour
Wikipedia - Panchatanthiram -- 2002 film by K. S. Ravikumar
Wikipedia - Pancha Tirtha of Puri -- five sacred bathing spots of Puri, Odisha
Wikipedia - Pandorus -- Greek mythical figure
Wikipedia - Panguni Uthiram -- Full moon of Panguni month
Wikipedia - Pangu -- Chinese mythical figure
Wikipedia - Panithirai -- 1961 film by Muktha Srinivasan
Wikipedia - Pankaj Tripathi -- Indian Actor
Wikipedia - Pan Lakshat Kon Gheto -- 1890 Marathi novel by Hari Narayan Apte
Wikipedia - Panneer Pushpangal -- 1981 film by Santhana Bharathi and P. Vasu
Wikipedia - Panusaya Sithijirawattanakul -- Thai student political activist
Wikipedia - Papadum -- A thin, crisp, round flatbread from the Indian subcontinent.
Wikipedia - Paper clothing -- 1960s U.S. fashion trend
Wikipedia - Paper lantern -- East Asian style of lantern made of thin, brightly colored paper
Wikipedia - Paper Thin (Illenium, Tom DeLonge and Angels & Airwaves song) -- 2020 song by Illenium, Tom DeLonge and Angels & Airwaves
Wikipedia - Paper Thin -- 1988 single by Mc Lyte
Wikipedia - Paper -- Thin material for writing, printing, etc.
Wikipedia - PA postcode area -- Postcode area within the United Kingdom
Wikipedia - Paradiso (Dante) -- Third part of Dante's Divine Comedy
Wikipedia - Paramapadham Vilayattu -- Indian Tamil political thriller film directed by K. Thirugnanam
Wikipedia - Paramathi-Velur taluk -- Town in Tamil Nadu, India
Wikipedia - Paramblesthidopsis -- Genus of beetles
Wikipedia - Parami Wasanthi Maristela -- Sri Lankan track and field athlete
Wikipedia - Paramythia Hoard -- Greco-Roman hoard of bronze figurines
Wikipedia - Paranthropus aethiopicus -- Extinct species of hominin of East Africa
Wikipedia - Parapatric speciation -- Speciation within a population where subpopulations are reproductively isolated
Wikipedia - Parapolyacanthia -- Genus of beetles
Wikipedia - Paraprofessional educator -- Teaching-related position within a school
Wikipedia - Parasakthi (film) -- 1952 film by Krishnan-Panju
Wikipedia - Paraxanthine
Wikipedia - Parechthistatus -- Genus of beetles
Wikipedia - Parenthis -- Genus of beetles
Wikipedia - Parinirvana -- concept within Buddhism
Wikipedia - Paris quadrifolia -- Species of flowering plant in the family Melanthiaceae
Wikipedia - Parmeet Sethi -- Indian film actor, director, producer and writer
Wikipedia - Parmotrema awasthii -- Species of lichen
Wikipedia - Paropisthius -- Genus of beetles
Wikipedia - Parthamaspates of Parthia
Wikipedia - Parthian Empire -- Ancient Iranian political and cultural empire from 247 BC to 224 AD
Wikipedia - Parthian language
Wikipedia - Parthian shot -- Expert mounted archery while fleeing
Wikipedia - Parthian war of Caracalla -- Campaign by the Roman Empire against the Parthian Empire
Wikipedia - Parthia
Wikipedia - Parthiv Patel -- Indian cricketer (born 1985)
Wikipedia - Party of the Third Age -- Luxembourgish political party
Wikipedia - Parumala Thirumeni
Wikipedia - Paruthippara -- Village in Kerala, India
Wikipedia - Paruthiveeran -- 2007 film by Ameer
Wikipedia - Parvathi Kalyana -- 1967 Indian Kannada film
Wikipedia - Parvathi Krishnan -- Indian politician
Wikipedia - Parvathi Nenmenimangalam -- Social reformer
Wikipedia - Parvathy Thiruvothu -- Indian actress
Wikipedia - Pashons 3 (Coptic Orthodox liturgics) -- Third day of the ninth Coptic month
Wikipedia - Pashtun clothing -- Clothing of Pashtun people from Afghanistan
Wikipedia - Passage grave -- Type of megalithic tomb
Wikipedia - Passage tombs in Ireland -- Megalithic monument category
Wikipedia - Passion (emotion) -- Feeling of intense enthusiasm towards or compelling desire for someone or something
Wikipedia - Pass This On -- 2003 single by The Knife
Wikipedia - Pasupatheesvarar Temple, Thinnakkonam -- Temple in Tamil Nadu, India
Wikipedia - Patagonia, Inc. -- American clothing company
Wikipedia - Patan Thi Pakistan -- 2013 Gujarati film
Wikipedia - Pathetic fallacy -- Attribution of human emotion and conduct to non-human things
Wikipedia - Pathhead, Midlothian -- Conservation village in Midlothian, Scotland
Wikipedia - Pathi Bhakthi -- 1936 film by P. Y. Altekar
Wikipedia - Pathik Vats -- Indian film maker and writer
Wikipedia - Pathinettam Padi -- 2019 film directed by Shanker Ramakrishnan
Wikipedia - Pathini Penn -- Tamil drama film
Wikipedia - Pathin -- A wrap around
Wikipedia - Pathirakalam -- 2018 Malayalam film directed by Priyanandanan
Wikipedia - Patriarch Eustathius of Constantinople
Wikipedia - Patrice de MacMahon -- Third President of the French Republic (1808-1893)
Wikipedia - Patricia Thiel -- American chemist
Wikipedia - Patrick Eggle -- British guitar designer and luthier
Wikipedia - Pattanathil Bhootham -- 1967 film by M. V. Raman
Wikipedia - Paul Henri Thiry d'Holbach
Wikipedia - Paul Jr. Designs -- American motorcycle customizer and clothing company in Montgomery, NY
Wikipedia - Paul Moreau-Vauthier -- French sculptor
Wikipedia - Paul of Narbonne -- Third century Gallo-Roman saint
Wikipedia - Paulo Thiago -- Brazilian mixed martial arts fighter
Wikipedia - Paul Ramsey (ethicist)
Wikipedia - Paul Reed Smith -- American luthier
Wikipedia - Paul Thieme
Wikipedia - Paul Thijs -- Belgian athlete
Wikipedia - Paul Thiry (architect) -- American architect
Wikipedia - Payanangal Mudivathillai -- 1982 film by R. Sundarrajan
Wikipedia - Peacekeeping Operations Center -- Unit within Serbian Armed Forces
Wikipedia - Peace of Prague (1635) -- Saxony makes peace with Emperor Ferdinand and exits the Thirty Years War
Wikipedia - Peace of Westphalia -- Peace treaty ending the European Thirty and Eighty Years' Wars
Wikipedia - Pearl -- Hard object produced within a living shelled mollusc
Wikipedia - Pectineus muscle -- Adductor of the thigh
Wikipedia - Pediculosis pubis -- Disease caused by the pubic louse, Pthirus pubis, a parasitic insect notorious for infesting human pubic hair
Wikipedia - Peerage of France -- Title of honor within the French nobility
Wikipedia - Pegasides -- Nymphs of Greek mythology connected with wells and springs, specifically those that the mythical horse Pegasus created by striking the ground with his hooves
Wikipedia - Peignoir -- Long, usually thin, woman's garment worn as a dressing gown
Wikipedia - Peleus -- Mythical character
Wikipedia - Pellegrino Micheli -- Italian luthier
Wikipedia - Pelvis -- Lower part of the trunk of the human body between the abdomen and the thighs
Wikipedia - Pembarthi -- Village in Jangaon district, Telangana, India
Wikipedia - Pencaitland -- Village in East Lothian, Scotland
Wikipedia - Pencil Thin Mustache -- 1974 song by Jimmy Buffett
Wikipedia - Penicuik-Dalkeith Walkway -- Route in Midlothian in the east of Scotland
Wikipedia - Penicuik House -- Grand estate house in Penicuik, Midlothian, Scotland
Wikipedia - Penicuik -- Town in Midlothian, Scotland
Wikipedia - Penitent thief -- Christian saint
Wikipedia - Penny-farthing -- Bicycle
Wikipedia - Penshoppe -- Clothing brand based in the Philippines
Wikipedia - Pentagon Force Protection Agency -- Ederal law enforcement agency within the U.S. Department of Defense
Wikipedia - Pentamidine isethionate
Wikipedia - Pentecostalism in Ethiopia
Wikipedia - Pentecostalism -- Renewal movement within Protestant Christianity
Wikipedia - Penthides -- Genus of beetles
Wikipedia - Penthievre station -- Railway station in Saint-Pierre-Quiberon, France
Wikipedia - Penthilus of Messenia -- King of Messenia in Greek mythology
Wikipedia - Pentre Ifan -- Neolithic dolmen in the civil parish of Nevern, Pembrokeshire, Wales
Wikipedia - Penwithick and Boscoppa (electoral division) -- Electoral division of Cornwall in the UK
Wikipedia - People for the Ethical Treatment of Animals -- American animal rights organization
Wikipedia - People of Ethiopia -- Citizens or residents of Ethiopia
Wikipedia - People's Democratic Republic of Ethiopia -- 1987-1991 socialist state in East Africa
Wikipedia - People's Policy Project -- US think tank advocating socialist and social democratic economic ideas
Wikipedia - Pepi I Meryre -- Egyptian pharaoh, third ruler of the Sixth Dynasty of Egypt in the late 24th century BC
Wikipedia - PE postcode area -- Postcode area within the United Kingdom
Wikipedia - Peptoniphilus methioninivorax -- Bacterium
Wikipedia - Perambalur Buddhas -- Set of historic Buddhist images found in Thiyaganur, Tamil Nadu, India
Wikipedia - Percy Jackson & the Olympians: The Lightning Thief -- 2010 film by Chris Columbus
Wikipedia - Perform This Way -- Song by 'Weird Al' Yankovic from Alpocalypse
Wikipedia - Pericles with the Corinthian helmet
Wikipedia - Perigea xanthioides -- Species of insect
Wikipedia - Perilymph -- Extracellular fluid located within the inner ear
Wikipedia - Perinthina -- Subtribe of beetles
Wikipedia - Periodic breathing
Wikipedia - Permanent private hall -- Educational institution within the University of Oxford
Wikipedia - Per Mathias Jespersen -- Norwegian gymnast
Wikipedia - Per Mathiesen -- Norwegian artistic gymnast
Wikipedia - Perpendicular Gothic -- Third historical division of English Gothic architecture
Wikipedia - Pershing (tree) -- Giant sequoia located within the Giant Forest Grove of Sequoia National Park, California
Wikipedia - Persian clothing -- The clothing developed by Persians from near Achaemenid period
Wikipedia - Persianism -- Process of transforming something to have Persian attributes
Wikipedia - Persianization -- Sociological process of cultural change and cultural assimilation in which something non-Persian becomes "Persianate"
Wikipedia - Persicaria lapathifolia -- Species of plant
Wikipedia - Personification -- An anthropomorphic metaphor in which a thing or abstraction is represented as a person
Wikipedia - Peruvian thick-knee -- Species of bird
Wikipedia - Petals of Blood -- book by NgM-EM-)gM-DM-) wa Thiong'o
Wikipedia - Peta Mathias -- New Zealand food writer
Wikipedia - Peter Adolf Thiessen -- German physical chemist
Wikipedia - Peter and the Shadow Thieves
Wikipedia - Peter Blundell -- English clothier
Wikipedia - Peterborough railway station -- Railway station serving the city of Peterborough, within Cambridgeshire, England
Wikipedia - Peter Gabriel (1980 album) -- Third of four eponymous solo albums
Wikipedia - Peter Mathiesen (clockmaker) -- Danish clockmaker
Wikipedia - Peter Matthiessen
Wikipedia - Peter Mbithi -- Kenyan academic and veterinarian
Wikipedia - Peter Sainthill (died 1571) -- English politician
Wikipedia - Peter Thiel
Wikipedia - Peter Voss, Thief of Millions (1921 film) -- 1921 film
Wikipedia - Peter Voss, Thief of Millions (1932 film) -- 1932 film
Wikipedia - Peter Voss, Thief of Millions (1946 film) -- 1946 film
Wikipedia - Peter Voss, Thief of Millions (1958 film) -- 1958 film
Wikipedia - Pethidine
Wikipedia - Petrognathini -- Tribe of beetles
Wikipedia - Petrophile cyathiforma -- Species of shrub endemic to Western Australia
Wikipedia - Petrophile shuttleworthiana -- Species of flowering plant in the family Proteaceae from the south-west of Western Australia
Wikipedia - Petta (film) -- 2019 Indian Tamil-language film by Karthik Subbaraj
Wikipedia - Pettigarths Field Cairns -- Neolithic archaeological site
Wikipedia - Petty officer third class -- military rank
Wikipedia - Pew Research Center -- Nonpartisan American think tank based in Washington, D.C.
Wikipedia - Pfyn culture -- Neolithic archaeological culture in Central Europe
Wikipedia - P. G. Muthiah -- Indian director
Wikipedia - P. G. Sethi -- Indian golfer
Wikipedia - Phacelia calthifolia -- Species of plant
Wikipedia - Phagocyte -- Cells that ingest harmful matter within the body
Wikipedia - Phahonyothin 24 BTS station -- BTS Skytrain station in Bangkok
Wikipedia - Phahonyothin Road -- Road in Thailand
Wikipedia - Phantom Thief Jeanne -- Manga and television anime
Wikipedia - Pheidole spathifera -- Species of ant
Wikipedia - Phenothiazine -- Heterocyclic compound containing a ring of four carbon, one nitrogen and one sulfur atom
Wikipedia - Phialo -- Greek mythical character
Wikipedia - Philippine Drug Enforcement Agency -- Law enforcement agency tasked with combating drug smuggling and distribution within the Philippines
Wikipedia - Philippine House Committee on Ethics and Privileges -- Standing committee of the House of Representatives of the Philippines
Wikipedia - Philippine Senate Committee on Ethics and Privileges -- Standing committee of the Senate of the Philippines
Wikipedia - Philippine Senate Committee on Sustainable Development Goals, Innovation and Futures Thinking -- Standing committee of the Senate of the Philippines
Wikipedia - Phil Lynott -- Irish singer-songwriter and musician, founding member of Thin Lizzy
Wikipedia - Philomelos of Phocis -- General of the Phocians in the Third Sacred War; brother of Onomarchus and son of Theotimus
Wikipedia - Philosophy, Ethics, and a Common Humanity -- 2011 book edited by Christopher Cordner
Wikipedia - Philosophy of self -- Defines, among other things, the conditions of identity that make one subject of experience distinct from all others
Wikipedia - Philz Coffee -- US coffee company and coffeehouse chain, considered a major player in third wave coffee
Wikipedia - Phoenix (son of Amyntor) -- Greek mythical figure
Wikipedia - Phoracanthini -- Tribe of beetles
Wikipedia - Phorcys of Phrygia -- Greek mythical figure
Wikipedia - Photoimageable thick-film technology
Wikipedia - Phoutlamphay Thiamphasone -- Laotian archer
Wikipedia - PH postcode area -- Postcode area within the United Kingdom
Wikipedia - Phraates V -- King of Kings of the Parthian Empire from 2 BC to 4 AD
Wikipedia - Phrurolithidae -- Family of spiders
Wikipedia - Phthia -- In Greek mythology city or district in ancient Thessaly
Wikipedia - Phthirusa pyrifolia -- Species of plant
Wikipedia - Phthisiatrist
Wikipedia - Phthisis bulbi -- Shrunken, non-functional eye
Wikipedia - Phthius of Arcadia -- Greek mythological figure
Wikipedia - Phthius of Argos -- Greek mythological figure
Wikipedia - Phyllagathis -- Genus of Melastomataceae plants
Wikipedia - Phymaspermum -- Genus of plants in the chamomile tribe within the daisy family
Wikipedia - Physical oceanography -- The study of physical conditions and physical processes within the ocean
Wikipedia - Physical system -- Portion of the physical universe chosen for analysis; everything outside the system is known as the environment
Wikipedia - Picture thinking
Wikipedia - Pieniny Klippen Belt -- Zone in the Western Carpathians, with a very complex geological structure
Wikipedia - Pierre Authier -- French car designer
Wikipedia - Pierre Berthier
Wikipedia - Pierre Courthial -- French pastor and theologian (1914-2009)
Wikipedia - Pierre Matthieu -- French writer, poet, historian and dramatist (1563-1621)
Wikipedia - Pierre Thierry -- 17th century French organ builder
Wikipedia - Pierre Thiriar -- Belgian gymnast
Wikipedia - Pierre Van Thielt -- Belgian archer
Wikipedia - Pierson-Moskowitz spectrum -- An empirical relationship that defines the distribution of energy with frequency within the ocean
Wikipedia - Pietism -- Movement within Lutheranism
Wikipedia - Pietroasele Treasure -- Gothic treasure
Wikipedia - Pilbara Minerals -- Australian lithium mining company
Wikipedia - Pindar's First Pythian Ode -- Ancient Greek poem by Pindar
Wikipedia - Pine Creek Subdivision -- Railroad line wholly within Omar in the U.S. state of West Virginia.
Wikipedia - Pinstripes -- Recurring pattern of thin, widely-spaced stripes
Wikipedia - Piran Viseh -- Iranian mythical figure
Wikipedia - Pithing
Wikipedia - Pithiviers internment camp -- Transit camp for Jewish deportees in Occupied France
Wikipedia - Pity this busy monster, manunkind -- poem by E. E. Cummings
Wikipedia - Pixiu -- Chinese mythical hybrid creature
Wikipedia - P. K. Sethi
Wikipedia - Place in This World -- Single by singer Michael W. Smith
Wikipedia - Plague doctor costume -- Clothing worn by plague doctors that was intended to protect them from infection
Wikipedia - Planchonia -- Genus of trees and shrubs in the family Lecythidaceae
Wikipedia - Planetary science -- Science of astronomical objects apparently in orbit around one or more stellar objects within a few light years
Wikipedia - Plants vs. Zombies: Battle for Neighborville -- 2019 third-person shooter video game
Wikipedia - Plants vs. Zombies: Garden Warfare -- 2014 third-person shooter video game
Wikipedia - Plasma frozen within 24 hours -- Human blood plasma product
Wikipedia - Plasmid -- Small DNA molecule within a cell that is physically separated from a chromosomal DNA and can replicate independently
Wikipedia - Plastic bag -- Type of container made of thin, flexible, plastic film, nonwoven fabric, or plastic textile
Wikipedia - Plastic wrap -- Thin plastic film typically used for sealing food
Wikipedia - Platyctenida -- An order of benthic ctenophores
Wikipedia - Platyptilia thiosoma -- Species of plume moth
Wikipedia - Playing God (ethics)
Wikipedia - PlayStation 3 -- Seventh-generation and third home video game console developed by Sony
Wikipedia - Playthings of Desire -- 1924 film by Burton L. King
Wikipedia - Playthings of Destiny -- 1921 film
Wikipedia - Please, Don't Touch Anything -- Puzzle video game
Wikipedia - Pleurothallis schweinfurthii -- Species of plant
Wikipedia - Pliensbachian -- Third age of the Early Jurassic
Wikipedia - Plurinationalism -- Coexistence of two or more sealed or preserved national groups within a polity
Wikipedia - Plusidia cheiranthi -- Species of moth
Wikipedia - Pneumatosis -- Abnormal presence of air or other gas within tissues
Wikipedia - Poetical Essay on the Existing State of Things
Wikipedia - Point Loma, San Diego -- Community within San Diego in California
Wikipedia - Point Mugu -- promontory within Point Mugu State Park in Ventura County, California
Wikipedia - Pokekea Megalithic Site -- Archaeological site in Indonesia
Wikipedia - Polarn O. Pyret -- Swedish childrenswear clothing brand
Wikipedia - Policy Exchange -- UK think tank
Wikipedia - Political Animals and Animal Politics -- Collection of papers about animal ethics
Wikipedia - Political ethics
Wikipedia - Polonaise (clothing)
Wikipedia - Polyacanthia -- Genus of beetles
Polytunnel - A polytunnel (also known as a polyhouse, hoop greenhouse or hoophouse, grow tunnel or high tunnel) is a tunnel typically made from steel and covered in polyethylene, usually semi-circular, square or elongated in shape. The interior heats up because incoming solar radiation from the sun warms plants, soil, and other things inside the building faster than heat can escape the structure. Air warmed by the heat from hot interior surfaces is retained in the building by the roof and wall.
Wikipedia - Polygala xanthina -- Plant species in the family Polygalaceae
Wikipedia - Polynya -- An area of unfrozen sea within ice pack
Wikipedia - Polyphony (literature) -- Simultaneity of points of view and voices within a particular narrative plane
Wikipedia - Polyrhachis xanthippe -- Species of ant
Wikipedia - Pompeia (wife of Caesar) -- Second or third wife of Julius Caesar
Wikipedia - Ponnar Shankar (film) -- 2011 film by Thiagarajan
Wikipedia - Ponthieu -- Feudal county in what is now France
Wikipedia - Pontiac Firebird (third generation) -- 1981 by car model by Pontiac
Wikipedia - Poomulli -- Namboothiri family closely associated with the culture and heritage of Kerala, India
Wikipedia - Poo Poova Poothirukku -- 1987 film directed by V. Azhagappan
Wikipedia - Poor Things -- Book by Alasdair Gray
Wikipedia - Poor tithe -- Tenth of produce grown in the third and sixth years of the seven-year sabbatical cycle
Wikipedia - Poovukkul Boogambam -- 1988 film by Thiagarajan
Wikipedia - Poppintree -- Locality within Ballymun, Dublin, Ireland
Wikipedia - Popular Meeruthi -- |Indian poet
Wikipedia - Population ethics
Wikipedia - Population genetics -- Study of genetic differences within and between populations including the study of adaptation, speciation, and population structure
Wikipedia - Porlock Stone Circle -- Neolithic stone circle in Somerset, England
Wikipedia - PorM-DM-^Yby Wolskie -- Village in Subcarpathian Voivodeship, Poland
Wikipedia - Porsche 981 -- Third generation of the Boxster and second generation of the Cayman sports cars
Wikipedia - Portal:Clothing
Wikipedia - Portal:History/Things you can do
Wikipedia - Portal vein -- Short thick vein formed by union of the superior mesenteric vein and the splenic vein
Wikipedia - Porth Hellick Down -- Neolithic entrance grave on the Isles of Scilly
Wikipedia - Portrait of a Thirty-Seven-Year-Old Gentleman -- c. 1543 painting by Lorenzo Lotto
Wikipedia - Portrait of the Artist Holding a Thistle -- Self-portrait by Albrecht Durer in the Louvre
Wikipedia - Poshlost -- A Russian word for a particular negative human character trait or man-made thing or idea
Wikipedia - Positive Christianity -- Movement within Nazi Germany which mixed ideas of racial purity and Nazi ideology with elements of Christianity
Wikipedia - Positive mental attitude -- The importance of positive thinking as a contributing factor of success
Wikipedia - Positive pressure personnel suit -- Totally encapsulating, industrial protection garments worn within special biocontainment or maximum containment laboratory facilities
Wikipedia - Possum-skin cloak -- Clothing worn by Aboriginal people in the south-east of Australia
Wikipedia - Posterior compartment of thigh -- One of the fascial compartments that contains the knee flexors and hip extensors
Wikipedia - Potamia, Xanthi -- Human settlement in Greece
Wikipedia - Potemkin village -- Structure built solely to deceive others into thinking that a situation is better than it really is
Wikipedia - Pothiyahi -- Village development committee in Narayani Zone, Nepal
Wikipedia - Prabhavathi -- 1944 film by T. R. Raghunath
Wikipedia - Prachee Avasthi -- Researcher
Wikipedia - Prachi Save Saathi -- Indian dancer, actress, and voice-dubbing actress
Wikipedia - Practical Ethics -- 1979 book by Peter Singer
Wikipedia - Pragmatic ethics
Wikipedia - Praia das Macas Prehistoric Monument -- Neolithic site near Sintra, Portugal
Wikipedia - Praia do Evaristo -- beach within the Municipality of Albufeira, in the Algarve, Portugal
Wikipedia - Prakash Chandra Sethi -- Indian politician
Wikipedia - Prakash Mani Tripathi -- Indian politician
Wikipedia - Prakash Narain Tripathi -- Indian politician
Wikipedia - Prathiba M. Singh -- Judge of Delhi High Court
Wikipedia - Prathibhavam -- Newspaper
Wikipedia - Prathi Poovankozhi -- 2019 Indian Malayalam language thriller film
Wikipedia - Prati Roju Pandage -- 2019 film directed by Maruthi Dasari
Wikipedia - Pravin Thipsay -- Indian chess grandmaster
Wikipedia - Prawaas -- Indian Marathi language film
Wikipedia - Precision Monolithics -- American semiconductor company
Wikipedia - Preethi Asrani -- Indian Telugu actress
Wikipedia - Preethi Madu Thamashe Nodu -- 1979 film by C. V. Rajendran
Wikipedia - Preferred gender pronoun -- Third person pronouns preferred by individuals to describe their gender
Wikipedia - Preferred number -- Standard guidelines for choosing exact product dimensions within a given set of constraints
Wikipedia - Prehistoric Rock Art Sites in the Coa Valley -- Paleolithic archaeological site in Portugal
Wikipedia - Preon star -- Hypothetical type of compact star composed of something other than electrons, protons, and neutrons
Wikipedia - Pre-Pottery Neolithic -- Early Neolithic in the Levantine and upper Mesopotamian region of the Fertile Crescent
Wikipedia - Presbyornithidae -- Extinct family of birds
Wikipedia - Presidency of Franklin D. Roosevelt, third and fourth terms -- U.S. presidential administration from 1941 to 1945
Wikipedia - President of Sinn FM-CM-)in -- most senior position within the Irish political party
Wikipedia - President's Council on Bioethics
Wikipedia - President Thiers Bank -- A broad guyot, northwest of Rapa, southeast of Raivavae, in the Austral Islands
Wikipedia - Prester John -- Mythic king
Wikipedia - PrettyLittleThing -- UK-based fashion retailer
Wikipedia - Pretty Things (2001 film) -- 2001 film by Gilles Paquet-Brenner
Wikipedia - Pretty Things -- English rock band
Wikipedia - Prewrath -- Concept of a rapture within premillennial Christian eschatology
Wikipedia - Priapatius -- Arsacid king of Parthia from 191 BC to 176 BC
Wikipedia - Priestly Code -- Body of laws expressed in the Torah which do not form part of the Holiness Code, the Covenant Code, the Ritual Decalogue, or the Ethical Decalogue
Wikipedia - Primary and secondary legislation -- Law made by the legislative branch of government, and by persons or groups delegated for this purpose by the legislature
Wikipedia - Primary care ethics
Wikipedia - Princess Romanework -- Ethiopian princess
Wikipedia - Principia Ethica -- 1903 book by G. E. Moore
Wikipedia - Principle -- Rule that has to be followed or is an inevitable consequence of something, such as the laws observed in nature
Wikipedia - Prison commissary -- A store within a prison
Wikipedia - Prison gang -- Gang operating within a prison system
Wikipedia - Prithipal Chatterjee -- Indian sports shooter
Wikipedia - Prithipal Singh Maini
Wikipedia - Prithivi Nath Kaul Bamzai
Wikipedia - Prithivivallabh -- 1921 Gujarati novel by Kanaiyalal Munshi
Wikipedia - Prithvi Raj Abasthi -- Nepalese politician
Wikipedia - Privatization -- Transferring something from the public sphere to the private
Wikipedia - Priya Bathija -- Indian television actress
Wikipedia - Probainognathia -- Clade of cynodonts
Wikipedia - Probainognathidae -- Extinct family of probainognathian cynodonts
Wikipedia - Probainognathus -- Genus of probainognathian cynodonts
Wikipedia - Probelesodon -- Genus of probainognathian cynodonts
Wikipedia - Problematization -- Process in critical thinking
Wikipedia - Problem of Hell -- Ethical problem in religion
Wikipedia - Problem of why there is anything at all
Wikipedia - Probus (consul 525) -- 6th century Consul of the Ostrogothic Kingdom
Wikipedia - Proceroblesthis prolata -- Genus of beetles
Wikipedia - Product (business) -- Anything that can be offered to a market
Wikipedia - Proetus (son of Abas) -- Mythical Greek king at Tiryns
Wikipedia - Professional ethics
Wikipedia - Prognathism -- Protrusion of the upper or lower human jaw
Wikipedia - Progressive Dawoodi Bohra -- A reform movement within the Dawoodi Bohra subsect of Mustaali Ismai'li Shi'a Islam
Wikipedia - Progressive Party (United States, 1912) -- American third party founded by Theodore Roosevelt
Wikipedia - Prohibited airspace -- Airspace within which flight of aircraft is not allowed, usually due to security concerns
Wikipedia - Project 2049 Institute -- Think tank
Wikipedia - Project for the New American Century -- Former American neoconservative think tank
Wikipedia - Promachoteuthis sulcus -- Species of cephalopod
Wikipedia - Promecognathinae -- Subfamily of beetles
Wikipedia - Promethium -- chemical element with atomic number 61
Wikipedia - Promise Her Anything -- 1965 film by Arthur Hiller
Wikipedia - Promise Me This -- 2007 film by Emir Kusturica
Wikipedia - Promise This -- 2010 single by Cheryl Cole
Wikipedia - Propanedithiol -- chemical name
Wikipedia - Propertarianism -- ethical philosophy of property rights
Wikipedia - Property (philosophy) -- Predominant differentiating feature that characterizes a being, a thing, a phenomenon
Wikipedia - Propoetides -- Greek mythical characters
Wikipedia - Prosciutto -- An Italian dry-cured ham that is thinly sliced and served uncooked
Wikipedia - Prosperity Party -- Ethiopian political party founded in 2019
Wikipedia - Prosper-Mathieu Henry
Wikipedia - Prostitution in the United Kingdom -- Sex work within the United Kingdom
Wikipedia - Protecting power -- Country that represents a second country to a third country
Wikipedia - Proterozoic -- Third eon of the geologic timescale, last eon of the Precambrian Supereon
Wikipedia - Protestant work ethic -- Social-theologic concept
Wikipedia - Proton decay -- Hypothetical decay process of a nucleon (proton or neutron) into non-nucleons (anything else)
Wikipedia - Province -- A major administrative subdivision within a country or sovereign state
Wikipedia - Prozostrodontia -- Clade of probainognathian cynodonts
Wikipedia - PR postcode area -- Postcode area within the United Kingdom
Wikipedia - Prussian virtues -- Ethical code associated with Prussian society
Wikipedia - Psamathini -- Family of annelids
Wikipedia - Pseudochorthippus curtipennis -- Species of grasshopper
Wikipedia - Pseudochorthippus parallelus -- Species of grasshopper
Wikipedia - Pseudochorthippus -- Genus of grasshoppers
Wikipedia - Pseudoechthistatus -- Genus of beetles
Wikipedia - Pseudomethia -- Genus of beetles
Wikipedia - Psiadia schweinfurthii -- Species of plant
Wikipedia - Psychological behaviorism -- Theory within psychology
Wikipedia - Psychopathia Sexualis
Wikipedia - Psychopathic Personality Inventory
Wikipedia - Psychopathic Records -- American independent record label
Wikipedia - Psychopathic
Wikipedia - Public criminology -- Academic tendency within criminology
Wikipedia - Public editor -- Person who supervises implementation of journalism ethics at news organization
Wikipedia - Public holidays in Ethiopia -- Wikipedia list article
Wikipedia - Public sector ethics
Wikipedia - Public service obligation -- Obligation imposed on an organisation by legislation / contract to provide a service within the EU
Wikipedia - Puccinia erianthi -- Species of fungus
Wikipedia - Puccinia helianthi -- Species of fungus
Wikipedia - Puccinia xanthii -- Species of fungus
Wikipedia - Pudhea Paadhai -- 1989 film by R. Parthiepan
Wikipedia - Pudhumai Penn (1984 film) -- 1984 film by P. Bharathiraja
Wikipedia - Puerto Rico Joint Forces of Rapid Action -- Agency within the Puerto Rico Police
Wikipedia - Puerto Rico Office of Management and Budget -- Cabinet-level office within the Office of the Governor of Puerto Rico
Wikipedia - Pukazhenthi -- Indian composer
Wikipedia - Pulayanarkotta -- Suburb in Thiruvananthapuram
Wikipedia - Puletasi -- Traditional item of clothing worn by Samoan, Tongan, and Fijian women
Wikipedia - Pulitzer Prize -- Award for achievements in journalism, literature, and musical composition within the United States
Wikipedia - Pulmonary hypertension -- Condition causing increased blood pressure within the arteries of the lungs
Wikipedia - Puma (brand) -- German clothing and consumer goods manufacturer
Wikipedia - Punarjani Guha -- A natural tunnel in a rocky cliff in Thiruvilwamala in Kerala state
Wikipedia - Punjabi bhathi -- A type of oven
Wikipedia - Punjabi clothing -- Clothing style associated with punjabi people
Wikipedia - Pure Church of Christ -- Schismatic organization within the Latter Day Saint movement
Wikipedia - Purity in Buddhism -- An important concept within much of Theravada and Mahayana Buddhism
Wikipedia - Pursed-lip breathing -- Act of exhaling through tightly pressed, pursed lips
Wikipedia - Purushottam Karandak -- Marathi inter-collegiate one-act play competition
Wikipedia - Puthimari River -- River in India
Wikipedia - Puthir -- 1986 film by Siddalingaiah
Wikipedia - Puthi -- Book of Bengali fairy tales
Wikipedia - Puthiya Bruce Lee -- 2018 Indian Tamil-language film
Wikipedia - Puthiya Paravai -- 1964 film directed by Dada Mirasi
Wikipedia - Putthipong Assaratanakul -- Thai actor and singer
Wikipedia - PVH (company) -- American clothing company
Wikipedia - Pycnocline -- Layer where the density gradient is greatest within a body of water
Wikipedia - Pyramus and Thisbe (opera)
Wikipedia - Pyramus and Thisbe
Wikipedia - Pythagorean triple -- Three positive integers, the squares of two of which sum to the square of the third
Wikipedia - Pythiaceae -- Family of water moulds
Wikipedia - Pythian Apollo
Wikipedia - Pythian Games -- One of the Panhellenic Games of Ancient Greece
Wikipedia - Pythias -- Greek biologist and embryologist
Wikipedia - Pythia -- Priestess of the Temple of Apollo at Delphi
Wikipedia - Pythium aphanidermatum -- Species of oomycete
Wikipedia - Pythium oligandrum -- Species of oomycete that parasitizes fungi
Wikipedia - Pythium porphyrae -- parasitic species of oomycete that causes red rot disease in seaweed
Wikipedia - Qarano River -- River in the Tembien highlands of Ethiopia
Wikipedia - Qashabiya -- Algerian clothing
Wikipedia - Qemant people -- small ethnic group in Northwestern Ethiopia particularly in Gondar
Wikipedia - Qianlima -- Mythical creature
Wikipedia - Qigong -- Chinese system of coordinated posture and movement, breathing, and meditation
Wikipedia - Qila Mubarak -- Fort in Bathinda
Wikipedia - Qilin -- Mythical East Asian creature
Wikipedia - Qortem Zer'a -- River in the Tembien highlands of Ethiopia
Wikipedia - Quaker wedding -- Traditional ceremony of marriage within the Religious Society of Friends
Wikipedia - Quarter-life crisis -- Anxiety over the direction of one's life experienced in the twenties to thirties
Wikipedia - Quaternary -- Third and current period of the Cenozoic Era 2.59-0 million years ago
Wikipedia - Queen Inwon -- Queen Consort of Korea, King Sukjong's third queen consort
Wikipedia - Queen Mathilde of Belgium -- Belgian royal
Wikipedia - Queen of Mahishmathi -- Historical fiction novel
Wikipedia - Quick Thinker -- Australian thoroughbred racehorse
Wikipedia - Quiddity -- Essence or inherent nature of a person or thing
Wikipedia - Quid pro quo -- Latin phrase meaning "something for something"
Wikipedia - Quintana Roo Speleological Survey -- A data repository for explored sites within the state of Quintana Roo
Wikipedia - QuM-CM-)bM-CM-)cois nation motion -- Motion introduced by Prime Minister Stephen Harper recognizing the QuM-CM-)bM-CM-)cois as a nation within Canada
Wikipedia - R12 (cemetery) -- Middle Neolithic cemetery in modern Sudan
Wikipedia - Raavan: Enemy of Aryavarta -- 2019 novel by Amish Tripathi
Wikipedia - Racial inequality in the United States -- Identifies the social advantages and disparities that affect different races within the US
Wikipedia - Radagaisus -- Gothic king
Wikipedia - Radhika Thilak -- Indian playback singer (born 1969)
Wikipedia - Radon mitigation -- Any process used to reduce radon gas concentrations in the breathing zones of occupied buildings, or radon from water supplies
Wikipedia - Rafael Ithier -- Puerto Rican musician
Wikipedia - Rafay Baloch -- Pakistani ethical hacker
Wikipedia - Rafiath Rashid Mithila -- Bangladeshi singer, songwriter, model, actress, dancer, and teacher
Wikipedia - Raft (algorithm) -- Consensus algorthim
Wikipedia - Raghavan Thirumulpad
Wikipedia - Rag painting -- Form of faux painting using paint thinned out with glaze and old rags to create a lively texture on walls and other surfaces
Wikipedia - Rag-stone -- Work done with stones that are quarried in thin pieces
Wikipedia - Rahul Dev -- Indian film actor and former model GUJARATI & MARATHI FILMS
Wikipedia - Railway stations in Ethiopia -- Wikipedia list article
Wikipedia - Rainbow Ethiopia: Movement for Democracy and Social Justice -- Political party in Ethiopia
Wikipedia - Raja Krishnamoorthi -- American lawyer and politician
Wikipedia - Rajapattai -- 2011 film by Suseenthiran
Wikipedia - Raja Shivchatrapati -- Marathi television program
Wikipedia - Raj Bhavan, Thiruvananthapuram -- Official residence of the Governor of Kerala
Wikipedia - Rajeev Sethi
Wikipedia - Rajesh Lilothia -- Indian politician
Wikipedia - Rajuvula -- Indo-Scythian king who ruled the Mathura region in northern India (c. 10 CE)
Wikipedia - Rakesh Sethi (chef) -- Indian celebrity chef
Wikipedia - Rakshasa -- Mythical beings, demons in Indian religions
Wikipedia - Ralengnao Khathing -- Indian diplomat
Wikipedia - Ralfinamide -- Antalgic drug under investigation for the treatment of neuropathic pain
Wikipedia - Ralph Anthony Thicknesse -- British Whig politician, died 1854
Wikipedia - Ralph Thicknesse -- British Member of Parliament
Wikipedia - Ramabai Bhimrao Ambedkar (film) -- 2011 Indian Marathi-language film by Prakash Jadhav
Wikipedia - Ramapati Ram Tripathi -- Indian politician
Wikipedia - Ramathipadi I -- King of Cambodia
Wikipedia - Ramesh Pathirana -- Sri Lankan politician
Wikipedia - Ramesses IV -- The third pharaoh of the Twentieth Dynasty of the New Kingdom of Ancient Egypt
Wikipedia - Ram in a Thicket -- Sculptures excavated in Ur, in southern Iraq
Wikipedia - Ram Pothineni -- Indian film actor
Wikipedia - Ramswaroop Verma -- Political Thinkar of India
Wikipedia - Ramu kaka (character) -- This article is about Hindi literary character.
Wikipedia - RAND Corporation -- American global policy think tank founded in 1948
Wikipedia - Ranganathittu Bird Sanctuary -- Bird sanctuary in the Mandya District of Karnataka, India
Wikipedia - Rangu (film) -- 2018 film by Karthikeya varikallu
Wikipedia - Rani Kuthir Baki Itihash -- 2006 film by Samia Zaman
Wikipedia - Ranjodh Singh Majithia -- Indian Sikh Warrior
Wikipedia - Raoshan Jahan Sathi -- Bangladeshi politician
Wikipedia - RaphaM-CM-+l Mathieu -- French curler
Wikipedia - Rasaathi -- 2019 Tamil-language TV series
Wikipedia - Ras Dashen -- Mountain in Ethiopia
Wikipedia - Rashid Buttar -- American osteopathic physician
Wikipedia - Rat & Boa -- Online women's clothing retailer (e. 2015)
Wikipedia - Ratatoskr -- Norse mythical animal
Wikipedia - Ratchayothin BTS station -- BTS Skytrain station in Bangkok
Wikipedia - Rathi Arumugam -- Indian film actress
Wikipedia - Rathika Ramasamy -- Indian wildlife photographer
Wikipedia - Rathin Datta -- Indian physician
Wikipedia - Rathindranath Tagore -- First Vice President of Visva Varati University
Wikipedia - Rathin Ghosh -- Indian politician
Wikipedia - Ratio decompression -- Rule of thumb for estimating a decompression schedule for a given set of breathing gases
Wikipedia - Ravi Jadhav -- Marathi film director
Wikipedia - Ravi Sethi
Wikipedia - Raya Oromo people -- Oromo subgroup of northern Ethiopia
Wikipedia - Ray Brown (designer) -- Australian tailor and clothing designer
Wikipedia - Raygun Gothic -- Retrofuturist visual style
Wikipedia - Raymond Smythies -- English cricketer, clergyman, and educator
Wikipedia - Raymond Thiry -- Dutch actor
Wikipedia - R. B. Braithwaite -- English philosopher and ethicist
Wikipedia - R. Dhanuskodi Athithan -- Indian Politician
Wikipedia - Ready-made garment -- Ready-made garments are mass-produced finished textile products of the clothing industry.
Wikipedia - Ready-to-wear -- Mass-produced clothing in standard sizes
Wikipedia - Realpolitik -- Politics based primarily on considerations of given circumstances and factors, rather than explicit ideological notions or moral and ethical premises
Wikipedia - Real Thing (Ruel song) -- 2019 single by Ruel
Wikipedia - Rear admiral (Pakistan) -- Third-highest rank in Pakistan navy
Wikipedia - Reasons of the Supreme Court of Canada by Justice Gonthier -- opinions
Wikipedia - Reason -- Capacity for consciously making sense of things
Wikipedia - Rebecca Mbithi -- Kenyan lawyer and banker
Wikipedia - Rebirthing (breathwork)
Wikipedia - Rebirthing-breathwork
Wikipedia - Rebreather diving -- Underwater diving using self contained breathing gas recycling apparatus
Wikipedia - Rebreather -- Apparatus to recycle breathing gas
Wikipedia - Rebuttable presumption -- In law, something assumed to be true without proof to the contrary
Wikipedia - Reccared I -- Visigothic King
Wikipedia - Reconstruction Amendments -- Thirteenth, Fourteenth, and Fifteenth amendments to the United States Constitution
Wikipedia - Rector of the University of Glasgow -- Senior post within the University of Glasgow
Wikipedia - Recursive islands and lakes -- Island or lake that is itself within an island or lake
Wikipedia - Red Dress Boutique -- Women's clothing store
Wikipedia - Rediet Abebe -- Ethiopian computer scientist
Wikipedia - Redintegration -- Reconstruction of the whole of something, from a part
Wikipedia - Red-Letter Christians -- A non-denominational movement within Christianity
Wikipedia - Red Mango -- American frozen yogurt and smoothie brand
Wikipedia - Red Terror (Ethiopia) -- Political repression campaigned by the Derg in Ethiopia
Wikipedia - Redwan Hussein -- Ethiopian politician
Wikipedia - Reebok -- American footwear and clothing company since 1985
Wikipedia - Reeyot Alemu -- Ethiopian journalist
Wikipedia - Referent -- Person or thing to which a linguistic expression or other symbol refers
Wikipedia - Reformation -- Schism within the Western Christian Church in the 16th century
Wikipedia - Regional organization -- International organizations that act within a specific region
Wikipedia - Regional power -- State wielding power within a geographic region
Wikipedia - Region of interest -- Samples within a data set identified for a particular purpose
Wikipedia - Regions of Ethiopia -- Territorial subdivisions of Ethiopia
Wikipedia - Registrar (education) -- Official within an academic institution
Wikipedia - Regulator freeze -- Underwater breathing apparatus malfunction
Wikipedia - Reich Music Examination Office -- Music censorship office operated within Nazi Germany
Wikipedia - Rekka (film) -- 2016 Indian Tamil-language film by Rathina Siva
Wikipedia - Religion and Nothingness -- 1961 book by Keiji Nishitani
Wikipedia - Religion within the Bounds of Bare Reason
Wikipedia - Religious experience -- Experience which is interpreted within a religious framework
Wikipedia - Religious law -- Ethical and moral codes taught by religious traditions
Wikipedia - Religious philosophy -- Philosophical thinking that is inspired and directed by a particular religion
Wikipedia - Renato Scrollavezza -- Italian luthier
Wikipedia - Repatriation and reburial of human remains -- Ethical considerations in archaeology regarding repatriation of human remains
Wikipedia - Representation (arts) -- Signs that stand in for and take the place of something else
Wikipedia - Reproduction auto part -- Independently manufactured part to meet OEM specifications by a third party manufacturer
Wikipedia - Republican Federation -- Political party in the French Third Republic
Wikipedia - Republican Guard (Ethiopia) -- Protective security unit in Ethiopia
Wikipedia - Republic within the Commonwealth
Wikipedia - Rer Bare people -- Ethnic group of eastern Ethiopia
Wikipedia - Research ethics
Wikipedia - Reserved -- Clothing retailer based in Gdansk
Wikipedia - Reserve gas supply (diving) -- Surface breathing gas supply for diving use if main supply is compromised
Wikipedia - Reservoir fluids -- Fluid mixture contained within the petroleum reservoir rock
Wikipedia - Reshit Chochmah -- 16th-century book of Kabbalah, ethics and morality
Wikipedia - Resident Evil 4 -- 2005 third-person shooter game
Wikipedia - Res ipsa loquitur -- Legal term - Latin for "the thing speaks for itself"
Wikipedia - Respect -- Feeling of regard for someone or something
Wikipedia - Respiratory droplet -- Type of particle formed by breathing
Wikipedia - Respiratory rate -- Breathing frequency; rate at which breathing occurs, usually measured in breaths per minute
Wikipedia - ResPublica -- British think tank
Wikipedia - Rethink Food -- New York based food collective
Wikipedia - Rethinking Innateness -- 1996 book about gene-environment interaction
Wikipedia - Rethinking Marxism
Wikipedia - Rethink Robotics -- robotics company headquartered in Germany
Wikipedia - Retrievability -- The property of being able to access something
Wikipedia - Revathi filmography -- List of films featuring Revathi
Wikipedia - Revathi -- Indian actress
Wikipedia - Revenge -- reactional harmful act against someone or something in response to perceived mistreatment or grievance
Wikipedia - Reverse breathing
Wikipedia - Reverse engineering -- Process of extracting design information from anything man-made
Wikipedia - Revolutionary Command Council (Iraq) -- Governing body in Ba'athist Iraq
Wikipedia - Revolutionary Socialist Workers' Party (France) -- Defunct socialist party of the French Third Republic
Wikipedia - Revolutionary wave -- Series of revolutions occurring in various locations within a similar time span, generally favouring similar ideologies
Wikipedia - RFL League 1 -- Third level of British rugby league
Wikipedia - RG postcode area -- Postcode area within the United Kingdom
Wikipedia - Rhizomelia -- Abnormal shortness of the upper arms and thighs
Wikipedia - Rhomos -- Mythical character
Wikipedia - RH postcode area -- Postcode area within the United Kingdom
Wikipedia - Riadino-5 Site -- Paleolithic arhaeological site in Russia
Wikipedia - Ria Thiele -- German actress, dancer and choreographer
Wikipedia - Rice vermicelli -- Thin dried noodles made of rice
Wikipedia - Richard Dawkins: How a Scientist Changed the Way We Think -- Biography and festschrift for biologist Richard Dawkins
Wikipedia - Richard Thirkeld
Wikipedia - Richard Tobin (luthier) -- Irish luthier
Wikipedia - Richard Trevithick -- British inventor and mining engineer (1771-1833)
Wikipedia - Richard Wingfield, 1st Viscount Powerscourt (third creation) -- Irish politician and peer
Wikipedia - Rifling -- Gunsmithing technique
Wikipedia - Rigas Efstathiadis -- Greek pole vaulter
Wikipedia - Rights -- Fundamental legal, social, or ethical principles of freedom or entitlement according to some legal system, social convention, or ethical theory
Wikipedia - Right This Minute -- American television series
Wikipedia - Rina Thieleke -- German ice dancer
Wikipedia - Ring deutscher PfadfinderverbM-CM-$nde -- German national Scouting organization within the World Organization of the Scout Movement
Wikipedia - Ring expansion and contraction -- Chemical phenomenon within ring systems
Wikipedia - Ring finger -- The third from thumb finger of a human hand
Wikipedia - Ring of Gyges -- Mythical magical artifact in Plato's Republic
Wikipedia - Risalah Ramadaniyya -- Treatise within Islam by Da'i al-Mutlaq
Wikipedia - Rise and Decline of the Third Reich -- 1974 grand strategy wargame set during World War II
Wikipedia - Rishad Bathiudeen -- Sri Lankan politician
Wikipedia - Risk of Rain 2 -- 2019 third-person roguelike video game
Wikipedia - Risk -- The probability of loss of something of value
Wikipedia - River island -- Exposed land within a river.
Wikipedia - Riwat Site 55 -- Upper Palaeolithic archaeological site
Wikipedia - RM-CM-)mi Mathis -- French historian and librarian
Wikipedia - RM postcode area -- Postcode area within the United Kingdom
Wikipedia - R. M. Williams (company) -- Australian footwear and clothing brand
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 Benedetto -- American luthier of archtop jazz guitars
Wikipedia - Robert Davis (inventor) -- English inventor and manufacturer of underwater breathing apparatus
Wikipedia - Robert Duthil -- French pole vaulter
Wikipedia - Robert Joseph Pothier
Wikipedia - Robert Thieme -- American Christian clergy
Wikipedia - Robert Thirsk -- Canadian engineer and physician, and former CSA astronaut
Wikipedia - Robe (woreda) -- District in Arsi, Oromia, Ethiopia
Wikipedia - Robin A Thirumala -- Indian film director
Wikipedia - Robin Hood: Prince of Thieves -- 1991 film by Kevin Reynolds
Wikipedia - Robin Thicke discography -- artist discography
Wikipedia - Robin Thicke production discography -- Wikimedia list article
Wikipedia - Robin Thicke -- American-Canadian musician, dancer, record producer, and actor
Wikipedia - Robot ethics
Wikipedia - Rob "The Bass Thing" Jones -- British musician
Wikipedia - Rockefeller Republican -- Political ideology within the US Republican Party
Wikipedia - Rockford Institute -- American paleoconservative think tank
Wikipedia - Rock glacier -- Landform of angular rock debris frozen in interstitial ice, former "true" glaciers overlain by a layer of talus, or something in between
Wikipedia - Rock of Gibraltar -- Monolithic limestone promontory located in the British overseas territory of Gibraltar
Wikipedia - Rock This Party (Everybody Dance Now) -- 2006 single by Bob Sinclar & Cutee B featuring Dollarman, Big Ali and Makedah
Wikipedia - Rocky De La Fuente 2016 presidential campaign -- Third-party campaign for President of the United States
Wikipedia - Roger Gonthier -- French architect
Wikipedia - Roger Williams Park Zoo -- Zoo in Providence, Rhode Island; third oldest in the US
Wikipedia - Rogue Company -- free-to-play third-person shooter video game
Wikipedia - Rohan Pethiyagoda
Wikipedia - Rohan-Rohan -- Indian music director duo of Hindi and Marathi films
Wikipedia - Role ethics
Wikipedia - Rolf Thielecke -- German bobsledder
Wikipedia - Rolf Thiele -- German film director
Wikipedia - Rollright Stones -- Neolithic stone complex in Oxfordshire, England
Wikipedia - Roman Catholicism in Ethiopia
Wikipedia - Roman-Parthian War of 58-63 -- Roman / Parthian war over control of Armenia (AD 58-63)
Wikipedia - Roman relations with the Parthians and Sassanids
Wikipedia - Ronald Frank Thiemann -- American political theologian
Wikipedia - Ronald F. Thiemann
Wikipedia - Ronald Mathias -- Welsh trade union leader
Wikipedia - Ronnie Biggs -- English thief - Great Train Robber
Wikipedia - Roos/Atkins -- American chain of men's clothing stores
Wikipedia - Rorschach test -- Psychological test in which subjects' perceptions of inkblots are recorded and analyzed using psychological interpretation and/or complex algorithims
Wikipedia - Rosalinde Hurley -- 20th-century British physician, administrator, ethicist, barrister
Wikipedia - Rosemary's Daughter -- 1976 film by Rolf Thiele
Wikipedia - Rossberg (Winterthur) -- Location within Zurich, Switzerland
Wikipedia - Rothilde -- A French princess and countess
Wikipedia - Rotwelsch -- A cant or thieves' argot, spoken by covert groups primarily in southern Germany and Switzerland
Wikipedia - Roundabout (play) -- Flat disk with bars on it that act as both hand-holds and something to lean against while riding
Wikipedia - Round Loaf -- Late-Neolithic or Bronze Age tumulus on Anglezarke Moor, England
Wikipedia - Routhian mechanics -- Formulation of classical mechanics
Wikipedia - Royal S. Copeland -- American academic, homeopathic physician, and politician
Wikipedia - Roy Thinnes -- American actor
Wikipedia - R. S. Durai Senthilkumar -- Indian film director and writer
Wikipedia - R.S. Thanenthiran -- Malaysian politician
Wikipedia - Ruba Bich'i River -- River in the Tembien highlands of Ethiopia
Wikipedia - Rubbernecking -- Staring at something of interest
Wikipedia - Rudolf Miethig -- German World War II flying ace
Wikipedia - Rudrasena II (Western Satrap) -- Third-century king in the Indian sub-continent
Wikipedia - Ruff (clothing) -- Tightly gathered collar set into formal or informal pleats
Wikipedia - Rule of thirds (diving) -- Rule of thumb for scuba gas management
Wikipedia - Run This Town (film) -- 2019 film directed by Ricky Tollman
Wikipedia - Run This Town -- 2009 single by Jay-Z
Wikipedia - RuPaul's Drag Race All Stars (season 3) -- Third season of RuPaul's Drag Race All Stars
Wikipedia - RuPaul's Drag Race (season 13) -- Thirteenth season of RuPaul's Drag Race
Wikipedia - Rupert Gethin
Wikipedia - Rutgers School of Environmental and Biological Sciences -- Constituent school within Rutgers
Wikipedia - Ruthie Foster -- American blues musician, singer, and songwriter
Wikipedia - Ruthie Morris -- Guitarist and songwriter for alternative rock band Magnapop
Wikipedia - Ruthie Tompson -- American animator
Wikipedia - Ruthilda, Saskatchewan -- Unincorporated in Saskatchewan, Canada
Wikipedia - Ruthild Engert-Ely -- German mezzo-soprano
Wikipedia - Ruthild Winkler -- Austrian biochemist
Wikipedia - Ru Thing -- Japanese voice actress
Wikipedia - Ruthiyai Junction railway station -- Railway station in Madhya Pradesh, India
Wikipedia - Ruth Negga -- Ethiopian-Irish actress
Wikipedia - Saalumarada Thimmakka -- Indian environmentalist
Wikipedia - Saam TV -- Indian Marathi language news channel
Wikipedia - Saarathi -- 2011 film by Dinakar Thoogudeepa
Wikipedia - Saas Bhi Kabhi Bahu Thi -- 1970 film directed by V. Madhusudhan Rao
Wikipedia - Saathiya (film) -- 2002 film by Shaad Ali
Wikipedia - Saath Nibhaana Saathiya 2 -- Indian 2020 Hindi television drama series
Wikipedia - Saath Nibhaana Saathiya -- Indian television series
Wikipedia - Sabagadis Woldu -- Ethiopian governor
Wikipedia - Sabari Karthik -- Indian karateka
Wikipedia - Sabarimala -- Temple dedicated to Ayyappan in the Pathanamthitta District of Kerala, India
Wikipedia - Sabbatarianism -- View within Christianity that advocates the observation of the Sabbath
Wikipedia - Sabine Thillaye -- French politician
Wikipedia - Sack Full of Silver -- 1990 album by Thin White Rope
Wikipedia - Sack Man -- Type of mythical character said to carry naughty children away in bags
Wikipedia - S-adenosyl-methionine
Wikipedia - Sadri (clothing) -- Vest-jacket worn by men in South Asia
Wikipedia - Safe, sane and consensual -- Precept for ethical BDSM play
Wikipedia - Sagan River -- River in Ethiopia
Wikipedia - Sageretia brandrethiana -- Species of plant
Wikipedia - Sagwora -- Ethiopian healer
Wikipedia - Sahle Selassie -- King of Shewa in Ethiopian Empire
Wikipedia - Sahle-Work Zewde -- President of Federal Democratic Republic of Ethiopia
Wikipedia - Sailor Moon S -- Third season of the Sailor Moon anime series
Wikipedia - Saint Abraham (Ethiopian)
Wikipedia - Saint Cajetan of Thiene
Wikipedia - Sainthill Eardley-Wilmot -- Forestry officer in India and Burma
Wikipedia - Saint Matthias -- Apostle died circa AD 80
Wikipedia - Saint Patrick's Day Parade (Utica, NY) -- Third largest St. Patrick's Day parade in New York State
Wikipedia - Saint Pothinus
Wikipedia - Saints Row: The Third -- 2011 action-adventure game
Wikipedia - Saint-Thibault, Aube -- Commune in Grand Est, France
Wikipedia - Saint-Thibault, Cte-d'Or
Wikipedia - Saint-ThiM-CM-)baud -- Commune in Bourgogne-Franche-ComtM-CM-), France
Wikipedia - Saint-Vallier-de-Thiey -- Commune in Provence-Alpes-Cote d'Azur, France
Wikipedia - Saivar Thirumeni -- 2001 film by Shajoon Karyal
Wikipedia - Sakthi (2011 film) -- 2011 film by Meher Ramesh
Wikipedia - Sakthi Arulanandam -- Indian poet
Wikipedia - Salale Oromo people -- Oromo subgroup of north-central Ethiopia
Wikipedia - Salius -- Mythical character
Wikipedia - Salt pannes and pools -- Water retaining depressions located within salt and brackish marshes
Wikipedia - Samantha Mathis -- American actress and trade union leader
Wikipedia - Samarth Ramdas -- Marathi Hindu saint and poet in Maharashtra, India
Wikipedia - Sam (Book of Mormon) -- Third son of Lehi in the Book of Mormon
Wikipedia - Same-sex marriage in the United States -- Marriage between members of the same gender within the United States of America
Wikipedia - Samia cynthia -- Species of moth
Wikipedia - Samping -- Malay traditional clothing
Wikipedia - Samthing Soweto -- South African Singer
Wikipedia - Samuel Assefa -- Ethiopian academic and diplomat
Wikipedia - Samuel Gathimba -- Kenyan racewalker
Wikipedia - Samuel Gyarmathi
Wikipedia - Samue -- Work clothing of Japanese Zen Buddhist monks
Wikipedia - Samuthirakani -- Indian film actor and director
Wikipedia - Sam Worthington -- Australian actor, model, and writer
Wikipedia - Sanathana Sarathi
Wikipedia - Sanat Kumara Chakravarti -- character within Jain cosmology
Wikipedia - Sanat Kumara -- character within the beliefs of theosophy
Wikipedia - Sanctuary of Artemis Orthia -- Sanctuary at Sparta
Wikipedia - Sandra Wachter -- Data Ethics, Artificial Intelligence, robotics researcher
Wikipedia - Sangeet Marathi -- Indian music television channel
Wikipedia - Sang-i Chakmak -- Neolithic archaeological site in Iran
Wikipedia - Sangihe Plate -- A microplate within the Molucca Sea Collision Zone of eastern Indonesia
Wikipedia - Sanjaya Belatthiputta
Wikipedia - Sankaran Embranthiri -- Indian singer
Wikipedia - Sansuma Khunggur Bwiswmuthiary -- Indian politician
Wikipedia - San Tan Foothills High School -- High school in San Tan Valley, Arizona
Wikipedia - Santhana Bharathi -- Indian actor and director
Wikipedia - Santhi Nivasam -- 1962 film by C. S. Rao
Wikipedia - Santhi Soundarajan -- Indian athlete
Wikipedia - Sapna Awasthi -- Indian playback singer
Wikipedia - Sapovirus -- Monotypic genus of single-stranded positive-sense RNA, non-enveloped viruses within the family Caliciviridae
Wikipedia - Sarah Fortune -- American phthisiatrit
Wikipedia - Sarah Whitehead -- Mythical ghost that haunts the Bank of England
Wikipedia - Sarah Worthington -- British legal academic and barrister
Wikipedia - Saraswathi Sabatham -- 1966 film by A. P. Nagarajan
Wikipedia - Saraswathi Vishveshwara -- Indian scientist
Wikipedia - Saraswatichandra (novel) -- Gujarati novel by Govardhanram Tripathi
Wikipedia - Sarat Chandra Kuthi -- House of Sarat Chandra Chattopadhyay in Samta, Howrah district
Wikipedia - Sarathiel
Wikipedia - Saravana Sakthi -- Indian actor
Wikipedia - Sardine -- Common names used to refer to various small, oily forage fish within the herring family of Clupeidae
Wikipedia - Sarimanok -- Philippine mythical creature
Wikipedia - Sarmatian Craton -- The southern part of the East European Craton or Baltica, also known as Scythian Plateau
Wikipedia - Sarmistha Sethi -- Politician from Odisha, India
Wikipedia - Sasan (Apraca) -- Indo-Scythian king (45-50 CE)
Wikipedia - Sathi Geetha -- Indian sprint athlete (born 1983)
Wikipedia - Sathi Leelavathi (1936 film) -- 1936 film by Ellis R. Dungan
Wikipedia - Sathi Leelavathi (1995 film) -- 1995 film by Balu Mahendra
Wikipedia - Sathi Savithri
Wikipedia - Sathish Perera -- Sri Lankan singer
Wikipedia - Sathish Sivalingam -- Indian weightlifter
Wikipedia - Sathish -- Indian actor
Wikipedia - SathiyamTV -- Indian Tamil-language television channel
Wikipedia - Satish Alekar -- Indian Marathi playwright, actor and theatre director
Wikipedia - Saturation diving -- Diving for periods long enough to bring all tissues into equilibrium with the partial pressures of the inert components of the breathing gas
Wikipedia - Saturn C-3 -- Third rocket in the Saturn C series studied from 1959 to 1962
Wikipedia - Satyabhama -- Third queen-consort of the Hindu god Krishna
Wikipedia - Savatthi
Wikipedia - Saveray Wali Gaadi -- 1986 film by P. Bharathiraja
Wikipedia - Savita Damodar Paranjpe -- 2018 Marathi film
Wikipedia - Savu Sea -- A small sea within Indonesia between the islands Savu, Rai Jua, Rote, Timor and Sumba
Wikipedia - Say Anything (band) -- American rock band
Wikipedia - Say Nothing (book) -- 2019 book by Patrick Radden Keefe
Wikipedia - Say Nothing (film) -- 2001 film
Wikipedia - Say Nothing (song) -- 2012 single by Example
Wikipedia - Say Something (A Great Big World song) -- 2013 single by A Great Big World
Wikipedia - Say Something (Justin Timberlake song) -- 2018 single by Justin Timberlake ft. Chris Stapleton
Wikipedia - Scabbling -- A process to remove a thin layer of stone or concrete by rapid impacts with a small hard tool tip
Wikipedia - Schinus terebinthifolia -- Species of flowering plant in the cashew and mango family Anacardiaceae
Wikipedia - Schipper naast Mathilde -- Television series
Wikipedia - Schizognathina -- Subtribe of beetles
Wikipedia - School library -- Library within a school
Wikipedia - Schools of economic thought -- Group of economic thinkers who share or shared a common perspective on the way economies work
Wikipedia - Science and Engineering Ethics
Wikipedia - Science education -- Teaching and learning of science to non-scientists within the general public
Wikipedia - Scientific misconduct -- Violation of codes of scholarly conduct and ethical behavior in scientific research
Wikipedia - Scientific temper -- The Scientific temper is a way of Free Thinking
Wikipedia - Scion of Ikshvaku -- 2015 novel by Amish Tripathi
Wikipedia - Scopula prosthiostigma -- Species of geometer moth in subfamily Sterrhinae
Wikipedia - Scotch & Soda (clothing) -- Dutch fashion retail company
Wikipedia - Scowle -- Landscape features which range from amorphous shallow pits to irregular labyrinthine hollows up to several metres deep
Wikipedia - Scrap Book (diary) -- diary written by Govardhanram Tripathi
Wikipedia - Scuba configuration -- The arrangement of self contained breathing apparatus carried by a diver
Wikipedia - Scuba cylinder valve -- Valve controlling flow of breathing gas into and out of a scuba cylinder
Wikipedia - Scuba diving skills -- The skills required to dive safely using self-contained underwater breathing apparatus
Wikipedia - Scuba diving -- Swimming underwater breathing gas carried by the diver
Wikipedia - Scuba gas planning -- Estimation of breathing gas mixtures and quantities required for a planned dive profile
Wikipedia - Scuba set -- Self contained underwater breathing apparatus
Wikipedia - Scuba skills -- The skills required to dive safely using self-contained underwater breathing apparatus
Wikipedia - Scuithin
Wikipedia - Scythia Films -- Canadian entertainment company
Wikipedia - Scythia Minor
Wikipedia - Scythian archers -- A supposed police force of Classical Athens
Wikipedia - Scythian campaign of Darius I -- Military expedition into European Scythia by Achaemenid king Darius I in 513 BC.
Wikipedia - Scythian monks
Wikipedia - Scythian religion -- Ancient religion of the Scythians
Wikipedia - Scythians
Wikipedia - Scythian
Wikipedia - Scythia
Wikipedia - SDBA -- Special duty oxygen breathing apparatus, a military rebreather.
Wikipedia - Seabird -- Birds that have adapted to life within the marine environment
Wikipedia - Sea goat -- Mythical goat-fish hybrid
Wikipedia - Sea ice microbial communities -- Groups of microorganisms living within and at the interfaces of sea ice
Wikipedia - Sean Mathias -- British actor
Wikipedia - Sea of Marmara -- Inland sea, entirely within the borders of Turkey, between the Mediterranean Sea and the Black Sea
Wikipedia - Sea of Thieves -- 2018 action-adventure game
Wikipedia - Se'are Mekonnen -- Ethiopian army officer
Wikipedia - Seated Woman of M-CM-^Gatalhoyuk -- Neolithic sculpture found in Turkey
Wikipedia - Sebastian Thiel -- Zambian filmmaker (born 1990)
Wikipedia - Sebile -- Mythical medieval figure
Wikipedia - Seble Wongel -- Empress of Ethiopia
Wikipedia - Sebsebe Demissew -- Ethiopian botanist (born 1953)
Wikipedia - Second Battle of Krithia -- Battle of the Gallipoli Campaign in WWI
Wikipedia - Second-class citizen -- Individual within a group of people that are systematically being discriminated against within a state
Wikipedia - Second Epistle to the Corinthians -- Book of the New Testament
Wikipedia - Second Italo-Ethiopian War -- 1935-1936 war between Italy and Ethiopia
Wikipedia - Second messenger system -- System of signaling molecules within a cell
Wikipedia - Second Thirty Years' War -- Periodization scheme encompassing European wars from 1914 to 1945
Wikipedia - Secretary of State (England) -- appointed position within the government of England
Wikipedia - Secretary of State for Energy (Spain) -- Senior official within the Ministry for the Ecological Transition of the Government of Spain
Wikipedia - Secret Things -- 2002 film by Jean-Claude Brisseau
Wikipedia - Section Thirty, Minnesota -- Unincorporated community in Minnesota, United States
Wikipedia - Secular ethics
Wikipedia - Secular humanism -- Non-religious ethical descriptor; contemporary meaning of humanism
Wikipedia - See America Thirst -- 1930 film
Wikipedia - Seein' Things (1924 film) -- 1924 film
Wikipedia - Seelawathie Gopallawa -- Former First Lady of Sri Lanka
Wikipedia - Seemanthini -- 1936 film by Ellis R. Dungan
Wikipedia - Seeru -- 2020 Indian film directed by Rathina Siva
Wikipedia - Seething Lane -- Street in the City of London, England
Wikipedia - Sega AM1 -- Japanese development team within Sega
Wikipedia - Segenet Kelemu -- Ethiopian plant pathologist
Wikipedia - Segeric -- Visigothic king
Wikipedia - Selam Tesfaye -- Ethiopian actress
Wikipedia - Self-contained breathing apparatus -- Emergency breathing air supply system carried by the user
Wikipedia - Self-loathing
Wikipedia - Self-uniting marriage -- Marriage without the presence of a third-party officiant
Wikipedia - Selimiye Mosque, Nicosia -- Gothic-style mosque in Northern Cyprus.
Wikipedia - Sembaruthi -- 2017 Indian television series
Wikipedia - Semi-Charmed Life -- 1997 single by Third Eye Blind
Wikipedia - Semi-formal wear -- Subset of clothing
Wikipedia - Senait Fisseha -- Ethiopian endocrinologist
Wikipedia - Senathipathi -- 1996 film by M. Rathnakumar
Wikipedia - Senedu Gebru -- Ethiopian educator, writer and politician
Wikipedia - Senegal thick-knee -- Species of bird
Wikipedia - SENE -- American clothing brand
Wikipedia - Sentenced -- Finnish gothic metal band
Wikipedia - Sentetsu Mikasa-class locomotive -- Third class of Korean 2-8-2 locomotives
Wikipedia - Senthi Kumari -- Indian television actress
Wikipedia - Sentience Institute -- Effective altruism think tank
Wikipedia - Sentience Politics -- anti-speciesist political think tank
Wikipedia - Septum pellucidum -- Thin membrane between the lateral ventricles of the brain
Wikipedia - Sequence alignment -- Process in bioinformatics that identifies equivalent sites within molecular sequences
Wikipedia - Serenade -- musical performance delivered in honor of someone or something
Wikipedia - Serotype -- Distinct variation within a species of bacteria or virus or among immune cells
Wikipedia - Serpopard -- Mythical animal known from ancient Egyptian and Mesopotamian art
Wikipedia - Serpukhovian -- Third stage of the Carboniferous
Wikipedia - Sethianism
Wikipedia - Sethians
Wikipedia - Sethi-Ullman algorithm
Wikipedia - Seth -- Third son of Adam and Eve
Wikipedia - Set the Fire to the Third Bar -- 2006 single by Snow Patrol and Martha Wainwright
Wikipedia - Sevanthi (TV series) -- Indian Kannada-language soap opera
Wikipedia - Seventh German Inner Africa Research Expedition -- German espionage mission to Ethiopia, 1915
Wikipedia - Sewing needle -- Elongated, thin tool used for sewing, made of hard material
Wikipedia - Sex Therapy (song) -- 2009 R&B single by Robin Thicke
Wikipedia - Sex Type Thing -- 1993 single by Stone Temple Pilots
Wikipedia - Sexual ethics -- The study of ethical conduct in human sexuality, and sexual behavior
Wikipedia - Sexual identity -- How a person thinks of oneself with regard to romantic and sexual orientation and behaviour
Wikipedia - Sexualization -- to make something sexual or aware of sexuality
Wikipedia - Sex Workers' Rights Movement -- Movement to improve working conditions, increase benefits and eliminate discrimination on behalf of individuals working within the sex industry, whether legal or criminalized
Wikipedia - Seyoum Mesfin -- Ethiopian politician and diplomat
Wikipedia - S. Gnanathiraviam -- Indian politician
Wikipedia - Shadow of the Thin Man -- 1941 film by W. S. Van Dyke
Wikipedia - Shaheed Vijay Singh Pathik Sports Complex -- Cricket stadium
Wikipedia - Shahrokh (mythical bird) -- Mythical bird in Iranian literature
Wikipedia - Shaivism -- One of the major traditions within Hinduism, and reveres Shiva as the Supreme Being
Wikipedia - Shakespeare's Will (play) -- 2005 play by Vern Thiessen
Wikipedia - Shake Your Groove Thing -- 1978 single by Peaches & Herb
Wikipedia - Shakthi (cinematographer) -- Indian cinematographer
Wikipedia - Shakthisree Gopalan -- Indian singer
Wikipedia - Shambhala -- Mythical kingdom mentioned in Kalachakra Tantra text
Wikipedia - Shanawdithit -- Beothuk woman
Wikipedia - Shandong Normal University -- Institutions of higher learning established in Shandong Province since thI founding of the People's Republic of China.
Wikipedia - Shanelle Nyasiase -- Ethiopian-born South Sudanese fashion model
Wikipedia - Shangchen -- Paleolithic archaeological site in Shangchen village, Yushan town, Lantian County, Shaanxi, China
Wikipedia - Shangri-La -- Synonym of an earthly paradise, particularly a mythical Himalayan utopia
Wikipedia - Shanthi Ameratunga -- New Zealand public health academic
Wikipedia - Shanthi Chandrasekar -- American artist of Indian ancestry
Wikipedia - Shanthi Krishna -- Indian actress
Wikipedia - Shanthi Lekha -- Sri Lankan actress
Wikipedia - Shanthi Pavan
Wikipedia - Shanthi Ranganathan
Wikipedia - Shanthi Williams -- Indian actress
Wikipedia - Shape of Things to Come (song) -- Single by Max Frost and the Troopers
Wikipedia - Shap Stone Avenue -- Neolithic stone complex in Cumbria, England
Wikipedia - Sharad Kumar Awasthi -- Indian politician
Wikipedia - Sharamurunian -- Period of geologic time within the Middle Eocene epoch of the Paleogene
Wikipedia - Shared nothing architecture
Wikipedia - Shared-nothing architecture
Wikipedia - Shargacucullia prenanthis -- Species of moth
Wikipedia - Sharism -- Social movement around sharing within a community
Wikipedia - Sharon Pratt -- Third Mayor of the District of Columbia
Wikipedia - Shashthi -- Hindu folk goddess of children
Wikipedia - Shawl -- Simple item of clothing, loosely worn over the shoulders, upper body and arms
Wikipedia - Shawn Thierry -- Texas politician
Wikipedia - She Fell Among Thieves (film) -- 1978 film by Clive Donner
Wikipedia - She Fell Among Thieves -- 1935 adventure novel by Dornford Yates
Wikipedia - Sheikh Ahmad Rouhi -- Iranian writer, political thinker, and libertarian
Wikipedia - Sheko and Mezenger People's Democratic Unity Organization -- Political party in Ethiopia
Wikipedia - Shemsu Hassan -- Ethiopian racewalker
Wikipedia - She Must Be Seeing Things -- 1987 film by Sheila McLaughlin
Wikipedia - Shepherd Neolithic -- Style of ancient industry in Lebanon
Wikipedia - Sheraro -- Town in Tigray Region, Ethiopia
Wikipedia - Sheridan Le Fanu -- Irish Gothic and mystery writer (1814-1873)
Wikipedia - She's Got Everything (film) -- 1937 film directed by Joseph Santley
Wikipedia - She Thinks His Name Was John -- Single by Reba McEntire
Wikipedia - She Thinks My Tractor's Sexy -- 1999 single by Kenny Chesney
Wikipedia - Shettihalli Rosary Church -- Gothic church ruins
Wikipedia - Shewa -- Historical region of Ethiopia
Wikipedia - Shilaidaha Kuthibadi
Wikipedia - Shimada-juku -- Twenty-third of the 53 stations of the TM-EM-^MkaidM-EM-^M in Japan
Wikipedia - Shimbula -- River in the Tembien highlands of Ethiopia
Wikipedia - Shimelis Abdisa -- Ethiopian politician
Wikipedia - Shim (spacer) -- Thin piece of material used to fill small gaps or spaces
Wikipedia - Shirasuka-juku -- Thirty-second of the 53 stations of the TM-EM-^MkaidM-EM-^M in Japan
Wikipedia - ShM-CM-"n Cothi -- Welsh singer-songwriter, television and radio presenter
Wikipedia - Shock (comics) -- Character within Marvel Comics
Wikipedia - Shortness of breath -- Feeling of difficulty breathing
Wikipedia - Shotel -- Type of curved sword originating in Ethiopia
Wikipedia - Shoulder dystocia -- Birthing obstruction complication
Wikipedia - Shoyoroll -- American clothing brand
Wikipedia - Shrek the Third (video game) -- 2007 video game
Wikipedia - Shrek the Third -- 2007 film by Chris Miller
Wikipedia - Shreya Tripathi -- Indian health activist
Wikipedia - Shri Bhadriya Lathi railway station -- Railway station in Rajasthan
Wikipedia - Shrimadh Bhagvad Gita Rahasya -- 1915 Marathi book by Bal Gangadhar Tilak
Wikipedia - Shripathi Ravindra Bhat -- Judge of Supreme Court of India
Wikipedia - Shriram Krishnamurthi
Wikipedia - Shrubbery -- Wide border to a garden where shrubs are thickly planted
Wikipedia - Shrug (clothing) -- Short jacket, generally worn open in front
Wikipedia - Shruthi Raj -- Indian actress
Wikipedia - Shukraneeti -- Indian book on ethics
Wikipedia - Shulaveri-Shomu culture -- Late Neolithic/Eneolithic culture that existed on the territory of Transcaucasia
Wikipedia - Shweta Tripathi -- Indian actress
Wikipedia - Sidama Liberation Front -- Rebel group in Ethiopia
Wikipedia - Sidama Region -- Region of Ethiopia
Wikipedia - Siddhanth Thingalaya -- Indian hurdler
Wikipedia - Sidehill gouger -- Mythical creature from American folklore
Wikipedia - Siege of Ariminum (538) -- Engagement during JustinianM-bM-^@M-^Ys Gothic War
Wikipedia - Siege of Auximus -- Siege during Justinian's Gothic War
Wikipedia - Siege of Dresden -- Siege during Third Silesian War
Wikipedia - Siege of Glatz -- Siege during Third Silesian War
Wikipedia - Siege of Marienburg (1457) -- Siege in the Thirteen Years' War
Wikipedia - Siege of Olomouc -- Siege during Third Silesian War
Wikipedia - Siege of Panormus -- Byzantine siege during the Gothic War (535-554)
Wikipedia - Siege of Stralsund (1628) -- Unsuccessful siege (1628) on Stralsund by Albrecht von Wallenstein's Imperial Army during the Thirty Years' War
Wikipedia - Siege of Thionville (1792)
Wikipedia - Siege of Urbinus -- Siege during JustinianM-bM-^@M-^Ys Gothic War
Wikipedia - Siege of Urviventus -- Siege during JustinianM-bM-^@M-^Ys Gothic War
Wikipedia - Siegfried Thiele -- German composer
Wikipedia - Siemomysl -- Third Duke of the Polans
Wikipedia - Sif -- Mythical wife of Thor
Wikipedia - Sigappukkal Mookkuthi -- 1979 film by Valampuri Somanathan
Wikipedia - Sigappu Rojakkal -- 1978 film by P. Bharathiraja
Wikipedia - Sigbin -- Philippine mythical creature
Wikipedia - Significant figures -- Any digit of a number within its measurement resolution, as opposed to spurious digits
Wikipedia - Significant wave height -- The mean wave height of the highest third of the waves
Wikipedia - Sigurd Mathisen -- Norwegian speed skater
Wikipedia - Sigyn -- Mythical wife of Loki
Wikipedia - Sihanouk International Airport -- Cambodia's third international airport, located in Preah Sihanouk Province
Wikipedia - Silbury Hill -- Monumental Neolithic mound west of the River Kennet and south of Avebury village
Wikipedia - Silentlambs -- Non-profit that assists victims of child abuse within the Jehovah's Witnesses
Wikipedia - Silicone grease -- Waterproof grease made by combining a silicone oil with a thickener
Wikipedia - Silurian -- Third period of the Paleozoic Era 444-419 million years ago
Wikipedia - Simbi -- Mythical serpents in Haitian Vodou
Wikipedia - Simon Desthieux -- French biathlete
Wikipedia - Simon Straub -- German violinmaker and luthier
Wikipedia - Simrithi Bathija -- Indian model and beauty pageant titleholder
Wikipedia - Simulacrum -- Representation or imitation of a person or thing
Wikipedia - Simultaneous localization and mapping -- computational problem of constructing a map while tracking an agent's location within it
Wikipedia - Simurgh -- Mythical bird in Iranian mythology and literature
Wikipedia - Sinar (clothing) -- Russian clothing manufacturer
Wikipedia - Sinatruces II of Parthia
Wikipedia - Sinatruces of Parthia
Wikipedia - Sindhi clothing -- Clothing style of Sindh province
Wikipedia - Sindri (mythology) -- Norse mythical character
Wikipedia - Sinknesh Ejigu -- Ethiopian politician
Wikipedia - Sirai -- 1984 film by R. C. Sakthi
Wikipedia - Sirimathi Rasadari -- Sri Lankan actress
Wikipedia - Sir James Lighthill
Wikipedia - Sissa (mythical brahmin)
Wikipedia - Sisters of St. Joseph of the Third Order of St. Francis
Wikipedia - Sisters of the Third Order of St. Francis
Wikipedia - Sitara-e-Jurat -- Third-highest military award of Pakistan
Wikipedia - Sita: Warrior of Mithila -- 2017 novel by Amish Tripathi
Wikipedia - Sithiphol Kunaksorn -- Thai ten-pin bowling player
Wikipedia - Sithi
Wikipedia - Sitthisak Suphalak -- Thai weightlifter
Wikipedia - Situated ethics
Wikipedia - Situational ethics -- Takes into account the particular context of an act when evaluating it ethically
Wikipedia - Sivakarthikeyan -- Indian film actor and producer
Wikipedia - Siva Manasula Sakthi (TV series) -- Tamil-language family drama
Wikipedia - Siva Manasula Sakthi -- 2009 film by M. Rajesh
Wikipedia - Siva Manasulo Sruthi -- 2012 film by Tatineni Satya
Wikipedia - Sivasakthi Movie Makers -- Indian film company
Wikipedia - Six Acres and a Third -- 19th-century Oriya-language novel
Wikipedia - Six Thinking Hats
Wikipedia - Siyokoy (Philippine mythology) -- Philippine mythical creature
Wikipedia - Skara Brae -- Neolithic archaeological site in Scotland
Wikipedia - Skin-tight garment -- Clothing that hugs the body
Wikipedia - Skirt -- Clothing worn from the waist or hips
Wikipedia - Ski suit -- Clothing for skiing
Wikipedia - Skoptsy -- Sect within the larger Spiritual Christianity movement in the Russian Empire, best known for practicing castration of men and the mastectomy of women
Wikipedia - SK postcode area -- Postcode area within the United Kingdom
Wikipedia - S. K. Senthivel -- Sri Lankan political activist
Wikipedia - Skufia -- Clothing item worn by Christian monastics
Wikipedia - Slattenpatte -- Danish mythical creature
Wikipedia - Slavery in Ethiopia
Wikipedia - Slayers Great -- 1997 third film to be released in the Slayers saga directed by Hiroshi Watanabe and Kunihiko Yuyama
Wikipedia - Sleep apnea -- Disorder involving pauses in breathing during sleep
Wikipedia - Sleeveless shirt -- T-shirt without sleeves, sometimes cut back far at the shoulders, used both as summer clothing as well as athletic gear
Wikipedia - Sliding (motion) -- Relative motion of two surfaces in contact or separated by a thin film of fluid
Wikipedia - Slieve na Calliagh -- Hilly area, with megalithic tombs, in County Meath, Ireland
Wikipedia - Slip Inside This House -- 1967 song by the 13th Floor Elevators
Wikipedia - Slogan of the Houthi movement -- Houthi movement motto
Wikipedia - SL postcode area -- Postcode area within the United Kingdom
Wikipedia - Sly 2: Band of Thieves -- 2004 platform stealth video game
Wikipedia - Sly 3: Honor Among Thieves -- 2005 platform stealth video game
Wikipedia - Sly Cooper and the Thievius Raccoonus -- 2002 platform stealth video game
Wikipedia - Smart Common Input Method -- Input method software platform containing support for more than thirty languages
Wikipedia - Smarthistory -- Internet properties established in 2005
Wikipedia - Smartwrap -- ultra-thin polymer-based technical fabrics material
Wikipedia - SM-CM-)bastien Thibault -- French hurdler
Wikipedia - Smelly socks -- Clothing
Wikipedia - Smoothie King Center -- Multi-purpose indoor arena in New Orleans, Louisiana, United States
Wikipedia - Smoothing plane -- A woodworking tool used to make a workpiece smooth
Wikipedia - SMS Tiger -- Third member of the Iltis class
Wikipedia - Smythe's Megalith -- Neolithic monument in Kent, England
Wikipedia - Snake case -- words_joined_with_underscores_like_this
Wikipedia - Snallygaster -- Mythical creature from American folklore
Wikipedia - Snana Yatra -- A divine bathing festival.
Wikipedia - Sneathiella chinensis -- Genus of bacteria
Wikipedia - Sneathiella chungangensis -- Genus of bacteria
Wikipedia - Sneathiella glossodoripedis -- Genus of bacteria
Wikipedia - Sneathiella -- Genus of bacteria
Wikipedia - Snipe hunt -- a practical joke in which an unwitting victim is sent in pursuit of something that doesn't exist
Wikipedia - S-Nitrosoglutathione
Wikipedia - Snorkeling -- Swimming while breathing through a snorkel
Wikipedia - Snorkel (swimming) -- Short, curved tube for breathing face down at the surface of the water
Wikipedia - Snow snake (folklore) -- Mythical creature from American folklore
Wikipedia - SNS-related allegations of crime and corruption -- Allegations of crime and corruption within the Serbian Progressive Party
Wikipedia - Snuba -- Limited depth airline breathing apparatus towed by the diver
Wikipedia - Soap bubble -- Thin film of soapy water enclosing air
Wikipedia - Soap film -- Thin layers of liquid surrounded by air
Wikipedia - Soba -- Thin Japanese noodle made from buckwheat flour
Wikipedia - Social consciousness -- Consciousness shared by individuals within a society
Wikipedia - Social conservatism -- Political ideology within conservatism
Wikipedia - Social democracy -- political ideology within the socialist movement
Wikipedia - Socialist Campaign Group -- Left-wing grouping within Labour Party
Wikipedia - Social liberalism -- Political ideology within liberalism
Wikipedia - Social relation -- Relationship between two people or groups in which their thinking, acting or feeling is related mutually
Wikipedia - Social status -- Position within social structure
Wikipedia - Socialthing
Wikipedia - Society of Christian Ethics -- Academic society
Wikipedia - Society of the Guardians -- Order within Western esotericism
Wikipedia - Sociopathic personality disorder
Wikipedia - Sock -- Item of clothing for the feet
Wikipedia - Sodium diethyldithiocarbamate -- Chemical compound
Wikipedia - Sodium thiopental
Wikipedia - Soe Thiha -- Burmese politician
Wikipedia - Soft target -- Person or thing that is relatively unprotected or vulnerable
Wikipedia - Soil-transmitted helminthiasis -- A type of helminth infection caused by different species of roundworms
Wikipedia - Solaris IP network multipathing
Wikipedia - Solar phenomena -- Natural phenomena occurring within the magnetically heated outer atmospheres in the Sun
Wikipedia - Solokha -- Scythian burial mound in Ukraine
Wikipedia - Solomon Areda Waktolla -- Deputy Chief Justice/Vice President of the Federal Supreme Court of Ethiopia
Wikipedia - Solomon Demse -- Ethiopian taekwondo practitioner
Wikipedia - Solomonic dynasty -- Medieval Period monarchical dynasty in the present day of Ethiopia and Eritrea
Wikipedia - Somali Region -- Region of Ethiopia
Wikipedia - Somchai Thingpakdee -- Thai sports shooter
Wikipedia - Some Kind of Nothingness -- Song by Manic Street Preachers
Wikipedia - Somethin' 4 da Honeyz -- 1995 single by Montell Jordan
Wikipedia - Something About Love (film) -- 1988 film
Wikipedia - Something About the Way You Look Tonight -- 1997 single by Elton John
Wikipedia - Something About Us (Daft Punk song) -- 2003 single by Daft Punk
Wikipedia - Something Always Happens (1928 film) -- 1928 film
Wikipedia - Something Awful -- US internet culture website
Wikipedia - Something (Beatles song) -- 1969 Beatles song by George Harrison
Wikipedia - Something Beautiful for God
Wikipedia - Something Deep Inside -- 2000 single by Billie Piper
Wikipedia - Something Deeply Hidden -- 2019 non-fiction book by Sean M. Carroll
Wikipedia - Something Different (1920 film) -- 1920 film by Roy William Neill
Wikipedia - Something Different (1963 film) -- 1963 film by Vera Chytilova
Wikipedia - Something Else Press
Wikipedia - Something Fishy -- 1957 novel by P.G. Wodehouse
Wikipedia - Something for a Lonely Man -- 1968 television film directed by Don Taylor
Wikipedia - Something for Everybody (Devo album) -- Album by Devo
Wikipedia - Something for Joey -- 1977 television film directed by Lou Antonio
Wikipedia - Something for Kate -- Australian alternative rock band
Wikipedia - Something for the Pain -- 1995 single by Bon Jovi
Wikipedia - Something Fresh -- 1915 novel by P.G. Wodehouse
Wikipedia - Something from Nothing (song) -- 2014 single by Foo Fighters
Wikipedia - Something Goin' On (In Your Soul) -- 1997 single by Todd Terry
Wikipedia - Something Good (Richard Rodgers song) -- Song with lyrics by Richard Rodgers
Wikipedia - Something Good (Utah Saints song) -- 1992 single by Utah Saints
Wikipedia - Something Got Me Started -- 1991 single by Simply Red
Wikipedia - Something Happened in Bali -- Television program
Wikipedia - Something He Can Feel -- 1976 single by Aretha Franklin
Wikipedia - Something I Need -- 2013 single by OneRepublic
Wikipedia - Something in Her Eye -- 1915 film
Wikipedia - Something in the Air (2002 film) -- 2002 film directed by HelvM-CM-)cio Ratton
Wikipedia - Something in the City -- 1950 film
Wikipedia - Something in the Water (Brooke Fraser song) -- 2010 single by Brooke Fraser
Wikipedia - Something in Your Eyes (Jenny Silver song) -- 2011 song by Jenny Silver
Wikipedia - Something Is Killing the Children -- horror comic
Wikipedia - Something Kinda Ooooh -- 2006 single by Girls Aloud
Wikipedia - Something Leather -- Book by Alasdair Gray
Wikipedia - Something Like Happiness -- 2005 Czech film by Bohdan Slama
Wikipedia - Something Like Love -- 1968 film
Wikipedia - Something Necessary -- 2013 film
Wikipedia - Something New (film) -- 2006 American romantic comedy drama film by Sanaa Hamri
Wikipedia - Something New (Girls Aloud song) -- 2012 single by Girls Aloud
Wikipedia - Something of Myself -- Autobiography of Rudyard Kipling
Wikipedia - Something of Value -- 1957 film by Richard Brooks
Wikipedia - Something Right -- 2008 Westlife song
Wikipedia - Something Rotten (Gratz)
Wikipedia - Something Rotten!
Wikipedia - Something's Always Wrong -- 1994 single by Toad the Wet Sprocket
Wikipedia - Something's Goin' On -- 2004 studio album by Cliff Richard
Wikipedia - Something's Gotta Give (film) -- 2003 American romantic comedy by Nancy Meyers
Wikipedia - Something's Got to Give -- 1962 unfinished film
Wikipedia - Something's Happening -- Long-format radio program airing four nights a week on Pacifica Radio-owned KPFK 90.7 FM. Most of the content consists of pre-recorded tapes of lectures, interviews, and rebroadcasts from other audio sources.
Wikipedia - Some Things Never Change (Dallas Smith song) -- 2020 song by Dallas Smith
Wikipedia - Something Something Soup Something -- 2017 browser video game
Wikipedia - Something So Strong -- 1987 single by Crowded House
Wikipedia - Something Special (song) -- 2020 song by Pop Smoke
Wikipedia - Something to Believe In (Poison song) -- 1990 single by Poison
Wikipedia - Something to Do -- 1919 film by Donald Crisp
Wikipedia - Something to Remind Me -- 2001 film
Wikipedia - Something to Sing About (1937 film) -- 1937 film by Victor Schertzinger
Wikipedia - Something to Talk About (Bonnie Raitt song) -- 1991 single by Bonnie Raitt
Wikipedia - Something to Think About -- 1920 film
Wikipedia - Something to Wrestle with Bruce Prichard -- Professional wrestling podcast
Wikipedia - Something Ventured (film)
Wikipedia - Something Ventured
Wikipedia - Something Weird Video -- American film distributor company based in Seattle, Washington
Wikipedia - Something Wicked This Way Comes (film) -- 1983 film by Jack Clayton
Wikipedia - Something Wild (1961 film) -- 1961 film by Jack Garfein
Wikipedia - Somethin' Stupid -- Song written by C. Carson Parks
Wikipedia - Sondergotik -- Style of Late Gothic architecture
Wikipedia - Song of the Thin Man -- 1947 film by Edward Buzzell
Wikipedia - Soor Rahu De -- Marathi play
Wikipedia - Soosthi -- 2020 Sri Lankan drama film
Wikipedia - Soothill -- Village in West Yorkshire, England
Wikipedia - Sopa de Gato -- A thick soup from southern Spain
Wikipedia - SO postcode area -- Postcode area within the United Kingdom
Wikipedia - Sothic cycle
Wikipedia - So This Is Africa -- 1933 film by Edward F. Cline
Wikipedia - So This Is Arizona -- 1931 film
Wikipedia - So This Is College -- 1929 film
Wikipedia - So This Is Harris -- 1933 film
Wikipedia - So This Is London (1930 film) -- 1930 film
Wikipedia - So This Is London (play) -- Play written by Arthur Goodrich
Wikipedia - So This Is Love? (film) -- 1928 film by Frank Capra
Wikipedia - So This Is Marriage -- 1924 film by Hobart Henley
Wikipedia - So This Is Paris (1926 film) -- 1926 film by Ernst Lubitsch
Wikipedia - Soubanh Srithirath -- Laotian politician
Wikipedia - Soukphaxay Sithisane -- Laotian judoka
Wikipedia - Sounthirajan Kumaraswamy -- Indian mechanical engineer
Wikipedia - Southern Esoteric Buddhism -- Esoteric practices, views and texts within Theravada Buddhism
Wikipedia - Southern Gothic
Wikipedia - Southern Nations, Nationalities, and Peoples' Region -- Region in southernmost Ethiopia
Wikipedia - Southern Ontario Gothic
Wikipedia - Southill railway station -- Former railway station in Bedfordshire, England
Wikipedia - South Lawn -- Location within the White House campus in Washington, DC
Wikipedia - South Park and Philosophy: You Know, I Learned Something Today
Wikipedia - South Place Ethical Society
Wikipedia - So You Think You Can Dance (American season 16) -- Sixteenth (2019) season of the American reality show dance competition
Wikipedia - So You Think You Can Dance (American season 3) -- Season of television series
Wikipedia - So You Think You Can Dance (American TV series) -- Reality television dance competition show that airs on Fox in the US
Wikipedia - So You Think You Can Dance (Greek TV series) -- Greek TV series
Wikipedia - So You Think You Can Dance -- TV show franchise
Wikipedia - So You Think You're Funny -- Annual stand-up comedy competition
Wikipedia - Sozin's Comet -- Finale of the third season of ''Avatar: The Last Airbender''
Wikipedia - Space trade -- Hypotethical exchange of capital, goods and services between planets and natural satellites
Wikipedia - Sparganosis -- Helminthiasis
Wikipedia - Sparganothina inbiana -- Species of moth
Wikipedia - Sparganothis pilleriana -- Long-palped tortrix moth
Wikipedia - Spathiphyllum cochlearispathum -- Species of plant
Wikipedia - Spathiphyllum floribundum -- Species of plant
Wikipedia - Spathiphyllum
Wikipedia - Spathius -- Genus of insects
Wikipedia - Sphere Within Sphere -- Sculpture by Arnaldo Pomodoro, of which several versions exist
Wikipedia - Spidia smithi -- Species of hook-tip moth
Wikipedia - Spinoblesthis acuta -- Genus of beetles
Wikipedia - Spiritist practice -- Religious practice within Spiritism
Wikipedia - Spiritual body -- In Christianity, a concept mentioned in the New Testament (1 Corinthians 15:44)
Wikipedia - Spirit -- Vital principle or animating force within all living things
Wikipedia - Spiro Nikolouzos case -- American medical ethics case
Wikipedia - Splatoon 2 -- 2017 third-person shooter video game for the Nintendo Switch
Wikipedia - Splintercat -- Mythical creature from American folklore
Wikipedia - Split attention effect -- Learning effect inherent within some poorly designed instructional materials
Wikipedia - Sport Club Corinthians Paulista Under-23s and Academy -- Corinthians soccer academy
Wikipedia - Sport Club Corinthians Paulista -- Multisport club based in Sao Paulo, Brazil
Wikipedia - Sport in Morocco -- Sports played within Morocco
Wikipedia - Sport in South Korea -- Overview of sports activities within South Korea
Wikipedia - Sports in Canada -- Overview of sports within Canada
Wikipedia - Sportsshoes.com -- Online sports clothing store
Wikipedia - Sportswear -- Clothing worn for sport or physical exercise
Wikipedia - S postcode area -- Postcode area within the United Kingdom
Wikipedia - Spotted thick-knee -- Species of bird
Wikipedia - SP postcode area -- Postcode area within the United Kingdom
Wikipedia - Spruha Joshi -- Marathi film, television and theater actress, and poet
Wikipedia - SQL CLR -- Technology for hosting of the Microsoft .NET common language runtime engine within SQL Server.
Wikipedia - SQLJ -- Combination of SQL and Java within programs
Wikipedia - Squonk -- Mythical creature from American folklore
Wikipedia - Sreekrishnapuram VT Bhattathiripad College -- General degree college located in Sreekrishnapuram, Palakkad district, Kerala
Wikipedia - Sreekrishnapurathe Nakshathrathilakkam -- 1998 film by Rajasenan
Wikipedia - Sri Moolam Thirunal Palace -- Building in India
Wikipedia - Sri Raja Rajeshwari -- 2001 film by Bharathi Kannan
Wikipedia - Sri Sravanthi Movies -- Indian film production company
Wikipedia - S. R. Parthiban -- Indian politician
Wikipedia - SR postcode area -- Postcode area within the United Kingdom
Wikipedia - Sruthi Hariharan -- Indian actress
Wikipedia - Sruthi Lakshmi -- Actress
Wikipedia - SSENSE -- Canadian clothing retailer
Wikipedia - S. Senthilkumar (Dharmapuri) -- Indian politician
Wikipedia - SS Gari -- Third ship of the B-class oil tankers
Wikipedia - SS Thistlegorm
Wikipedia - Staffordshire Potteries -- Historic ceramic-producing region within the present Stoke-on-Trent, Staffordshire, England
Wikipedia - Stalking horse -- A figure used to test a concept or mount a challenge on behalf of an anonymous third party
Wikipedia - Stalldown Barrow -- Megalithic site in Devon, England
Wikipedia - Stamata Revithi -- Greek athlete
Wikipedia - Standard time -- The synchronization of clocks within a geographical area or region
Wikipedia - Standing cell -- Special cell constructed so as to prevent the prisoner from doing anything but stand
Wikipedia - Stand Up (Cynthia Erivo song) -- 2019 single by Cynthia Erivo
Wikipedia - Stargate (device) -- Portal device within the Stargate fictional universe
Wikipedia - Star in the Hood (company) -- International clothing company based in Norwich, England
Wikipedia - Star Trek: Discovery (season 3) -- Third season of Star Trek: Discovery
Wikipedia - Star Wars: Battlefront -- Series of first- and third-person shooter video games
Wikipedia - Star Wars sequel trilogy -- Third film trilogy in the Star Wars franchise
Wikipedia - State of Things -- 1995 film
Wikipedia - Stathi Katsidis -- Australian jockey
Wikipedia - Stathis Damianakos -- Greek sociologist
Wikipedia - Stathis Giallelis -- Greek actor
Wikipedia - Stathis Psillos
Wikipedia - Statilia Messalina -- Third wife to Roman Emperor Nero
Wikipedia - St. Boethius
Wikipedia - Steal This Book
Wikipedia - Steal This Film -- 2006 short film
Wikipedia - Steal This Movie!
Wikipedia - Stefan Lochner -- German late Gothic style painter (c. 1410-1451)
Wikipedia - Stegenagapanthia -- Genus of beetles
Wikipedia - Steinke hood -- Submarine escape breathing apperatus
Wikipedia - Stele of the Vultures -- Historical and mythical limestone account / depiction
Wikipedia - Stelis cyathiflora -- Species of plant
Wikipedia - Stellar nucleosynthesis -- Process by which the natural abundances of the chemical elements within stars change due to nuclear fusion reactions
Wikipedia - Stem cell controversy -- Ethical controversy over the use of embryonic stem cells
Wikipedia - Stenanthium densum -- Species of wildflower
Wikipedia - Stenarctia rothi -- Species of moth
Wikipedia - Stencil -- Thin sheet of material, with letters or a design cut from it, used to produce the letters or design on an underlying surface
Wikipedia - Stenian -- Third and last period of the Mesoproterozoic Era
Wikipedia - Stenoptilia aethiopica -- Species of plume moth
Wikipedia - Stenoptilodes duckworthi -- Species of plume moth
Wikipedia - Stephen Gethins -- Scottish politician
Wikipedia - St. Euthimius monastery
Wikipedia - Steve Berthiaume -- American television sportscaster
Wikipedia - Steve Harrington -- Fictional character from the television series Stranger Things
Wikipedia - Sthennis -- Olynthian sculptor
Wikipedia - Sthiramati
Wikipedia - Sthiti
Wikipedia - Stichomythia -- Technique in verse drama
Wikipedia - Sticthippus -- Genus of grasshoppers
Wikipedia - Stimulation -- Providing something that rouses the recipient to activity
Wikipedia - Stirlingia anethifolia -- Species of Australian shrub in the family Proteaceae
Wikipedia - Stithians Show -- Annual agricultural show in Cornwall, United Kingdom
Wikipedia - St Lythans burial chamber -- Megalithic dolmen in Wales
Wikipedia - St. Mathias, Minnesota -- Unincorporated community in Minnesota, United States
Wikipedia - St. Mathias Township, Crow Wing County, Minnesota -- Township in Minnesota, United States
Wikipedia - St. Matthias
Wikipedia - StM-CM-)phane Bouthiaux -- French biathlete
Wikipedia - Stoic ethics
Wikipedia - Stonehenge -- Neolithic henge monument in Wiltshire, England
Wikipedia - Stoney Littleton Long Barrow -- Neolithic chambered tomb in England
Wikipedia - Stop at Nothing (1924 film) -- 1924 silent film
Wikipedia - Stop Thief! (1920 film) -- 1920 film
Wikipedia - Stop This Flame -- 2020 single by Celeste
Wikipedia - Store-within-a-store
Wikipedia - Story within a story -- Technique in which one narrative is embedded inside another narrative
Wikipedia - ST postcode area -- Postcode area within the United Kingdom
Wikipedia - Strabismus -- Eyes not aligning when looking at something
Wikipedia - Stranger on the Third Floor -- 1940 film by Boris Ingster
Wikipedia - Strangers Within -- 2015 film
Wikipedia - Stranger Things (film) -- 2010 film directed by Eleanor Burke and Ron Eyal
Wikipedia - Stranger Things (season 1) -- Season of television series
Wikipedia - Stranger Things (season 2) -- Season of television series
Wikipedia - Stranger Things (season 3) -- Third season of American science fiction television series
Wikipedia - Stranger Things (season 4) -- Season Four of Horror/Sci-Fi television series, streaming on Netflix in 2021
Wikipedia - Stranger Things -- American science fiction horror streaming television series
Wikipedia - Strange Things Happening Every Day -- 1944 single by Sister Rosetta Tharpe
Wikipedia - Strap -- Strip of flexible material, especially leather, used for fastening or holding things together
Wikipedia - Strategic thinking
Wikipedia - Strawberry Thief (William Morris) -- 1883 textile pattern by William Morris
Wikipedia - Strepsicrates smithiana -- Species of insect
Wikipedia - Strigogyps -- Extinct genus of birds in the familie Ameghinornithidae
Wikipedia - Strings (2004 film) -- 2004 mythic fantasy film
Wikipedia - Stri Purush Tulana -- 1882 Marathi-language feminist pamphlet
Wikipedia - StrM-CM-)py-Thieu boat lift -- Architectural structure, Belgium
Wikipedia - Stroma (fluid) -- In plants, the colorless fluid surrounding the grana within the chloroplast
Wikipedia - Strong interaction -- Force binding particles within the atomic nucleus
Wikipedia - Strongly interacting massive particle -- Hypothetical particles that interact strongly with ordinary matter, but could form the inferred dark matter despite this
Wikipedia - Stroopwafel -- Thin waffle made with caramel syrup filling
Wikipedia - Struthiomimus
Wikipedia - Struthionidae -- Family of birds
Wikipedia - Struthio orlovi -- Extinct species of bird
Wikipedia - Struthio wimani -- Extinct species of bird
Wikipedia - St Sepulchre (parish) -- St Sepulchre was an ancient parish partly within the City of London and partly within Middlesex, England
Wikipedia - St Swithin, London Stone
Wikipedia - St Swithin's Church, Lincoln
Wikipedia - Sturgeon's law -- "Ninety percent of everything is crap"
Wikipedia - Stylolite -- Serrated surface within a rock mass
Wikipedia - Sub-Carpathian Reformed Church
Wikipedia - Subcarpathian Voivodeship
Wikipedia - Subculture -- Group of people within a culture that differentiates themselves from the larger culture to which they belong
Wikipedia - Sub Ka Saathi -- 1972 film directed by A. Bhimsingh
Wikipedia - Subramanya Bharathi
Wikipedia - Substituted cathinone
Wikipedia - Suburban Gothic
Wikipedia - Sudbury Basin -- Third largest verified astrobleme on earth, remains of an Paleoproterozoic Era impact
Wikipedia - Suffering-focused ethics
Wikipedia - Suffering -- Pain, mental, or emotional unhappiness caused by bad things happening
Wikipedia - Sufi poetry -- Poetry within Islamic mysticism
Wikipedia - Suhai Aziz Talpur -- Pakistani police officer, who is the third Sindhi woman to serve in the police force of the country
Wikipedia - Suicidal ideation -- Thinking about, considering, or planning for suicide
Wikipedia - Suja Karthika -- Indian actress
Wikipedia - Sulluh -- River in the Tigray highlands of Ethiopia
Wikipedia - Sultanate of Harar -- Ancient kingdom centered in Harar, Ethiopia
Wikipedia - Sultanate of Nejd -- Third Saudi State
Wikipedia - Sumathi Best Upcoming Teledrama Actor Award -- Annual award for Sri Lankan upcoming actor
Wikipedia - Sumathi Murthy -- Hindustani classic vocalist and civil rights activist
Wikipedia - Sumathi Rao -- Indian theoretical physicist
Wikipedia - Summer Things -- 2002 French-Italian-British romantic comedy-drama film
Wikipedia - Sunday Mathias -- Nigerian weightlifter
Wikipedia - Sungir -- Upper Paleolithic archaeological site in Russia
Wikipedia - Sunil Tripathi -- American student
Wikipedia - Super Deluxe (film) -- 2019 film directed by Thiagarajan Kumararaja
Wikipedia - Super Duper (film) -- Tamil-language comedy thriller film directed by Arun Karthik
Wikipedia - Superior medullary velum -- Thin layer between the superior cerebellar peduncles
Wikipedia - Supernatural -- Realms or domains that transcend the observable universe and things that do not follow natural laws
Wikipedia - Superscalar processor -- CPU that implements instruction-level parallelism within a single processor
Wikipedia - Supratisthitacaritra
Wikipedia - Supreme Political Council -- Houthi executive body
Wikipedia - Supriya Pilgaonkar -- Indian Hindi and Marathi actress
Wikipedia - Suresh P. Sethi -- American mathematician
Wikipedia - Surface-supplied breathing apparatus -- Equipment to supply a diver with breathing gas at ambient pressure from the surface
Wikipedia - Surface supplied diver -- Underwater diver breathing gas supplied from the surface
Wikipedia - Surface-supplied diver -- Underwater diver breathing gas supplied from the surface
Wikipedia - Surfer's ear -- The common name for an abnormal bone growth within the external ear canal
Wikipedia - Surtr -- Norse mythical character
Wikipedia - Suruchi Adarkar -- Indian Marathi actress
Wikipedia - Suryakant Tripathi -- Indian poet, novelist, essayist and story-writer
Wikipedia - Susannah Buckler -- Irish thief and prostitute
Wikipedia - Susanna Moorehead -- British diplomat. Ambassador to Ethiopia 2016
Wikipedia - Susan Smythies -- Britisk writer (1720 - 1799 or before)
Wikipedia - Susenyos of Ethiopia
Wikipedia - Suspension of disbelief -- Intentional avoidance of critical thinking to enjoy a work
Wikipedia - Suspensory muscle of duodenum -- A thin muscle connecting the junction between the duodenum, jejunum, and duodenojejunal flexure to connective tissue surrounding the superior mesenteric artery and coeliac artery
Wikipedia - Su. Thirunavukkarasar -- Indian politician
Wikipedia - Suthita Chanachaisuwan -- Thai singer
Wikipedia - Sutthisak Singkhon -- Thai decathlete
Wikipedia - Suvarilladha Chiththirangal -- 1979 film by K. Bhagyaraj
Wikipedia - Svatantrika-PrasaM-aM-9M-^Egika distinction -- doctrinal distinction within Tibetan Buddhism
Wikipedia - Sven Gerner-Mathisen -- Norwegian sailor
Wikipedia - Swami Keshwanand Satyarthi
Wikipedia - Swamp Thing (1990 TV series) -- Television series
Wikipedia - Swamp Thing (2019 TV series) -- American horror web television series
Wikipedia - Swamp Thing (comic book) -- Five comic book series by DC Comics
Wikipedia - Swamp Thing (film) -- 1982 film by Wes Craven
Wikipedia - Swamp Thing (song) -- 1994 single by The Grid
Wikipedia - Swamp Thing (video game) -- Video game of 1992
Wikipedia - Swamp Thing -- Fictional character, an elemental creature in the DC Comics Universe
Wikipedia - Swathi Chinukulu (TV series) -- Indian television series
Wikipedia - Swathi Deekshith -- Indian actress
Wikipedia - Swathi Kiranam -- 1992 Telugu film directed by Kasinathuni Viswanath
Wikipedia - Swathi murder case -- Murder case in Tamil Nadu, India
Wikipedia - Swathi Muthu -- 2003 Indian Kannada-language film by D. Rajendra Babu
Wikipedia - Swathi Nakshatram Chothi -- Malyalam tv series
Wikipedia - Swathi, Nepal -- Village development committee in Lumbini Zone, Nepal
Wikipedia - Swathi Reddy -- Indian actress
Wikipedia - Swati Avasthi -- American writer of fiction and a teacher
Wikipedia - Swati Thiyagarajan -- Indian conservationist, documentary filmmaker and environmental journalist
Wikipedia - Sweater -- A piece of clothing made out of knit or crocheted material
Wikipedia - Swedish intervention in the Thirty Years' War -- Swedish Phase of the Thirty Years' War
Wikipedia - Sweetest Thing -- 1998 single by U2
Wikipedia - Sweet Nothing -- 2012 single by Calvin Harris
Wikipedia - Sweet Thing (Keith Urban song) -- 2008 song by Keith Urban
Wikipedia - Sweet Thing (Mick Jagger song) -- Song by Mick Jagger
Wikipedia - Swim cap -- Tight fitting cap worn while swimming or bathing
Wikipedia - Swimsuit -- Clothing worn for swimming
Wikipedia - Swinthin Maxwell Arko -- Ghanaian politician
Wikipedia - SwissGear -- Clothing, luggage and accessory company
Wikipedia - Sylvia Dethier -- Belgian hurdler
Wikipedia - Sylviornithidae -- Extinct family of birds
Wikipedia - Symbol -- Something that represents an idea, a process, or a physical entity
Wikipedia - Symmerus vockerothi -- Species of fly
Wikipedia - Symphytognathidae -- Family of spiders
Wikipedia - Synanthedon loranthi -- Species of moth
Wikipedia - Syngrapha hochenwarthi -- Species of moth
Wikipedia - Syn-Propanethial-S-oxide
Wikipedia - Synthesis (clothing) -- Clothing in ancient Rome
Wikipedia - SY postcode area -- Postcode area within the United Kingdom
Wikipedia - Syrinx (medicine) -- Rare, fluid-filled neuroglial cavity within the spinal cord (syringomyelia), in the brain stem (syringobulbia), or in the nerves of the elbow, usually in a young age.
Wikipedia - Syrup -- Thick, viscous liquid consisting primarily of a solution of sugar in water
Wikipedia - Systematics -- The study of the diversification and relationships among living things through time
Wikipedia - Systems theory in archaeology -- Application of systems theory and systems thinking in archaeology
Wikipedia - Systems Thinking
Wikipedia - Systems thinking
Wikipedia - T-90 -- Russian third-generation main battle tank
Wikipedia - Tabbaard -- Item of Dutch clothing
Wikipedia - Tabernaemontana donnell-smithii -- Species of flowering plant in the dog bane family Apocynaceae
Wikipedia - Tabernanthine
Wikipedia - Table Mountain Sandstone -- A group of rock formations within the Cape Supergroup sequence of rocks
Wikipedia - Tabot -- Replica of the Tablets of Law or the Ark of the Covenant in the Ethiopian Orthodox Church
Wikipedia - Tabula Cortonensis -- Third most extensive etruscan text
Wikipedia - Tabulaephorus parthicus -- Species of plume moth
Wikipedia - Tach Gayint -- Political district of Ethiopia
Wikipedia - Taddasa Liban -- Ethiopian writer
Wikipedia - Tadesse Birru -- Ethiopian general of Ethiopian Imperial Army and Oromo nationalist
Wikipedia - Tadesse Werede Tesfay -- Ethiopian general
Wikipedia - Taffeta -- Crisp, smooth, plain woven fabric of silk or rayon, sometimes with a fine crosswise rib formed by thick weft yarns
Wikipedia - Tagesse Chafo -- Ethiopian politician
Wikipedia - Tailor -- Person who makes, repairs, or alters clothing professionally
Wikipedia - Takarabune -- Mythical ship in Japanese folklore
Wikipedia - Takele Uma Banti -- Ethiopian politician
Wikipedia - Take This Heart -- 1992 single by Richard Marx
Wikipedia - Take This Lollipop -- 2011 film by Jason Zada
Wikipedia - Take This Waltz (song)
Wikipedia - Ta Kyawt Hna Kyawt Tay Ko Thi -- 1971 Burmese film
Wikipedia - Talaash: The Answer Lies Within -- 2012 Indian psychological crime thriller film
Wikipedia - Talithia Williams -- American mathematician and statistician
Wikipedia - TaM-aM-9M-^Gha -- Concept in Buddhism, referring to thirst, craving, desire, longing, greed
Wikipedia - Tambun rock art -- Neolithic rock art in Malaysia
Wikipedia - Tamiko Thiel
Wikipedia - Tamiru Demisse -- Ethiopian Paralympic athlete
Wikipedia - Tamrat Desta -- Ethiopian singer and songwriter
Wikipedia - Tamrat Layne -- Ethiopian politician
Wikipedia - Tania Mathias -- British Conservative politician
Wikipedia - Tanqwa -- River in the Tigray highlands of Ethiopia
Wikipedia - Tapinesthis -- Genus of spiders
Wikipedia - Tapinoma simrothi -- Species of ant
Wikipedia - TA postcode area -- Postcode area within the United Kingdom
Wikipedia - Tapout (clothing brand) -- American clothing brand
Wikipedia - Tapu (Polynesian culture) -- Polynesian traditional concept denoting something holy or sacred
Wikipedia - Tariku Girma -- Ethiopian taekwondo practitioner
Wikipedia - Tarnanthi -- Festival of Contemporary Aboriginal and Torres Strait Islander Art held in Adelaide, South Australia
Wikipedia - Tartessos -- Semi-mythical harbor city and the surrounding culture on the south coast of the Iberian Peninsula
Wikipedia - Task (project management) -- Activity that needs to be accomplished within a defined period of time
Wikipedia - Tasmanian Gothic
Wikipedia - Tassilo Thierbach -- German pair skater
Wikipedia - Taversoe Tuick -- Neolithic cairn on Rousay, Orkney, Scotland
Wikipedia - Tax Foundation -- Washington, D.C.-based non-profit taxation think tank
Wikipedia - Taxonomy (general) -- The classification of discrete things, concepts, or groups, and the principles underlying such a classification
Wikipedia - Taytu Betul -- Ethiopian Empress
Wikipedia - TD postcode area -- Postcode area within the United Kingdom
Wikipedia - Teaching and learning center -- independent academic units within colleges and universities
Wikipedia - Teakettler -- Mythical creature from American folklore
Wikipedia - Team Ball Player Thing
Wikipedia - Tear down this wall! -- Speech by US president Ronald Reagan
Wikipedia - Technoethics
Wikipedia - Teddy Afro -- Ethiopian singer-songwriter and record producer
Wikipedia - Ted Halstead -- American think tank executive
Wikipedia - Tedros Adhanom -- Director-General of the World Health Organization, former Minister in Ethiopia
Wikipedia - Teen dating violence -- Abuse by one partner against another within a dating relationship among adolescents
Wikipedia - Teespring -- Custom clothing merchandise platform
Wikipedia - Tej -- Ethiopian or Eritrean honey wine
Wikipedia - Tekeste Mitiku -- Ethiopian racewalker
Wikipedia - Teketel Forsido -- Ethiopian politician and diplomat
Wikipedia - TekezM-CM-) River -- River in Ethiopia
Wikipedia - Tekle Hawaryat -- Ethiopian politician
Wikipedia - Tekle Haymanot -- thirteenth century Ethiopian monk and hermit
Wikipedia - Telangana Rashtra Samithi -- Political party in India
Wikipedia - Teleiopsis terebinthinella -- Species of moth
Wikipedia - Teleological ethics
Wikipedia - Teleology -- Philosophical study of nature by attempting to describe things in terms of their apparent purpose, directive principle, or goal
Wikipedia - Telephone numbers in Ethiopia -- Wikipedia list article
Wikipedia - Telephone tapping -- Third-party monitoring of electronic communications
Wikipedia - Telepsychology -- The use of telemedicine within the practice of psychotherapy
Wikipedia - Tell Me Everything You Don't Remember -- Memoir of a 33 year old stroke victim
Wikipedia - Tell Me Something I Don't Know (Selena Gomez song) -- Song performed by Selena Gomez
Wikipedia - Tell Them of Battles, Kings, and Elephants -- Novel by Mathias Enard
Wikipedia - Tellus Institute -- American environmental think tank founded in 1976
Wikipedia - Telychian -- Third stage of the Silurian and last stage of the Llandovery
Wikipedia - Temesgen Desalegn -- Ethiopian journalist
Wikipedia - Template talk:Christian virtue ethics
Wikipedia - Template talk:Ethics-stub
Wikipedia - Template talk:Ethics
Wikipedia - Template talk:Ethiopian saints by feast day
Wikipedia - Template talk:Much Ado About Nothing
Wikipedia - Temple robes -- Ceremonial clothing worn in a temple
Wikipedia - Temporary Things Taking Up Space -- 2018 EP by Dead Sara
Wikipedia - Ten Commandments -- Set of biblical principles relating to ethics and worship, which play a fundamental role in the Abrahamic religions
Wikipedia - Tensor fasciae latae muscle -- A muscle of the thigh
Wikipedia - Terminal hair -- Thick, long, and dark hair, as compared with vellus hair
Wikipedia - Terminal tractor -- Truck that moves semi trailers within a cargo yard
Wikipedia - Termination type -- Characteristic in lithic reduction
Wikipedia - Terminus post quem -- Earliest date possible for something
Wikipedia - Tesfaye Dinka -- Ethiopian politician
Wikipedia - Tesfaye Sahlu -- Ethiopian author and comedian
Wikipedia - Teshome Dirirsa -- Ethiopian athlete
Wikipedia - Teshome Toga -- Ethiopian politician
Wikipedia - Tesla Powerwall -- Rechargeable lithium-ion battery stationary energy storage products manufactured by Tesla, Inc.
Wikipedia - Tether -- A cord, fixture, or flexible attachment that anchors something movable to a reference point which may be fixed or moving
Wikipedia - Teucer -- Greek mythical figure
Wikipedia - Tewodros Ashenafi -- Ethiopian entrepreneur
Wikipedia - Tewodros II of Ethiopia
Wikipedia - Text (literary theory) -- Any object that can be "read", whether this object is a work of literature, a street sign, an arrangement of buildings on a city block, or styles of clothing
Wikipedia - Tezeta Abraham -- Italian-Ethiopian model and actress
Wikipedia - TF postcode area -- Postcode area within the United Kingdom
Wikipedia - Thaai Sollai Thattadhe -- 1961 film by M. A. Thirumugam
Wikipedia - Thaayin Madiyil -- 1964 film by Adurthi Subba Rao
Wikipedia - Thacker Pass lithium deposit -- The most significant lithium- hectorite clay deposit in the US
Wikipedia - Thadam -- 2018 film directed by Magizh Thirumeni
Wikipedia - Thaeme & Thiago -- Brazilian singing duo
Wikipedia - Thagamthirtthapurisvarar Temple, Eraiyur -- Temple in Tamil Nadu, India
Wikipedia - Thai Meethu Sathiyam -- 1978 film directed by R. Thyagarajan
Wikipedia - Thalapathi -- 1991 film by Mani Ratnam
Wikipedia - Thamphthis
Wikipedia - Thanetian -- Third and last age of the Paleocene Epoch
Wikipedia - Thanjavur Marathi dialect -- A dialect of Marathi spoken by Thanjavur Maharashtrians
Wikipedia - Thanks for Everything (1938 film) -- 1938 comedy film
Wikipedia - Thanks for Everything (2019 film) -- 2019 Canadian comedy-drama film
Wikipedia - Thanthi TV -- Indian Tamil-language television news channel
Wikipedia - Thapthim krop -- Thai dessert
Wikipedia - Tharathip Sukdarunpat -- Thai model
Wikipedia - That Certain Thing -- 1928 film by Frank Capra
Wikipedia - That Demon Within -- 2014 film directed by Dante Lam
Wikipedia - That Thing with Rich Appel -- Weekly three-hour radio program
Wikipedia - That Thing You Do! (song) -- 1996 single
Wikipedia - That Thing You Do! -- 1996 film
Wikipedia - Thavamani Jegajothivel Pandian -- Indian geneticist and ecologist (born 1939)
Wikipedia - The Alien Within -- 1995 film
Wikipedia - The Animals of Farthing Wood (TV series) -- British-French television series
Wikipedia - The Ape-Man Within -- Book by Lyon Sprague de Camp
Wikipedia - The Apprentice (British series 13) -- Thirteenth season of UK television series
Wikipedia - The Apprentice (British series 3) -- Third season of UK television series
Wikipedia - The Art of This Century
Wikipedia - The Bathing Pool -- Hubert Robert painting
Wikipedia - The Beggar Prince -- 1920 film by William Worthington
Wikipedia - The Benthin Family -- 1950 film
Wikipedia - The Best Damn Thing (song) -- Single by Avril Lavigne
Wikipedia - The Best of Everything (film) -- 1959 film by Jean Negulesco
Wikipedia - The Best Thing (Savage Garden song) -- 2001 single by Savage Garden
Wikipedia - The Best Things in Life Are Free -- 1992 single by Luther Vandross and Janet Jackson
Wikipedia - The Best Things in the World -- 2010 film directed by Lais Bodanzky
Wikipedia - The Big Thief -- 1922 film
Wikipedia - The Bill Murray Stories: Life Lessons Learned from a Mythical Man -- 2018 documentary film directed by Tommy Avallone
Wikipedia - The Blum Store -- Former clothing store in Philadelphia
Wikipedia - The Bookseller Gave Up Bathing -- 1969 film
Wikipedia - The Book Thief (film) -- 2013 drama film
Wikipedia - The Book Thief -- Novel by Markus Zusak
Wikipedia - The Boomer Bible -- Book about things that are believed
Wikipedia - The Bothie of Toper-na-fuosich -- 1848 poem by Arthur Hugh Clough
Wikipedia - The Boy Does Nothing -- 2008 single by Alesha Dixon
Wikipedia - The Bridestones -- Neolithic chambered cairn in Cheshire, England
Wikipedia - The Bull Ring -- Neolithic henge monument in Derbyshire
Wikipedia - The Callisto Protocol -- Upcoming third-person survival horror video game
Wikipedia - The Castle of Otranto -- Gothic novel
Wikipedia - The Cattle Thief -- 1936 film by Spencer Gordon Bennet
Wikipedia - The Children Thief -- 1991 film
Wikipedia - The Child Thief
Wikipedia - The Cold Within -- Poem
Wikipedia - The Colgate Thirteen -- A cappella group
Wikipedia - The Consolation of Philosophy -- Philosophical work by Boethius
Wikipedia - The Cook, the Thief, His Wife & Her Lover -- 1989 film by Peter Greenaway
Wikipedia - The Corinthian (novel) -- 1940 book by Georgette Heyer
Wikipedia - The Courageous Coward -- 1919 film by William Worthington
Wikipedia - The Damned Thing (short story) -- Short story by Ambrose Bierce
Wikipedia - The Design of Everyday Things
Wikipedia - The Devil's Plaything -- 1973 film
Wikipedia - The Dragon Painter -- 1919 film directed by William Worthington
Wikipedia - The Dressmaker (Ham novel) -- Gothic novel by Australian Rosalie Ham
Wikipedia - The Earth Is Thirsty -- 1930 film
Wikipedia - The Economics and Ethics of Private Property -- 1993 book by Hans-Hermann Hoppe
Wikipedia - The Encyclopedia of the Third Reich -- 1985 two-volume encyclopedia of Nazi Germany
Wikipedia - The Endless Summer Tour -- Third concert tour by Lana Del Rey
Wikipedia - The End of Animal Farming -- 2018 book by Jacy Reese Anthis
Wikipedia - The Enemy Within (TV series) -- Television series
Wikipedia - The Ethical Slut -- Book by Dossie Easton and Janet Hardy
Wikipedia - The Ethics of Ambiguity
Wikipedia - The Ethics of Diet
Wikipedia - The Ethics of Immigration
Wikipedia - The Ethics of Liberty -- 1982 book by Murray Rothbard
Wikipedia - The Evil Within 2 -- 2017 third-person survival horror video game
Wikipedia - The Expanding Circle: Ethics and Sociobiology
Wikipedia - The Exquisite Thief -- 1919 film
Wikipedia - The Father-Thing (collection)
Wikipedia - The Father-thing
Wikipedia - The Favourite -- 2018 film by Yorgos Lanthimos
Wikipedia - The Fire This Time (book) -- 2016 poetry and essay collection edited by Jesmyn Ward
Wikipedia - The Fire Within -- 1963 French drama film
Wikipedia - The First Beautiful Thing -- 2010 film
Wikipedia - The Flame Within (film) -- 1935 film by Edmund Goulding
Wikipedia - The Flowers of Romance (Greek band) -- Punk and gothic rock band
Wikipedia - The Forbidden Thing -- 1920 film by Allan Dwan
Wikipedia - The Four Marriages of Matthias Merenus -- 1924 film
Wikipedia - The Freethinker (journal)
Wikipedia - The Game (mind game) -- Mental game where the objective is to avoid thinking about The Game itself
Wikipedia - The Gay Corinthian -- 1924 film
Wikipedia - The Girl from the Third Row -- 1949 film
Wikipedia - The God of Small Things -- Debut novel of Indian writer Arundhati Roy
Wikipedia - The God Within -- 1912 film
Wikipedia - The Good for Nothing (1917 film) -- 1917 film directed by Carlyle Blackwell
Wikipedia - The Good Things (film)
Wikipedia - The Gray Horizon -- 1919 film by William Worthington
Wikipedia - The Great British Bake Off (series 3) -- Third series of The Great British Bake Off
Wikipedia - The Great Derangement: Climate Change and the Unthinkable -- 2016 book by Amitav Ghosh
Wikipedia - The Greatest Thing in Life -- 1918 film
Wikipedia - The Grim Adventures of Billy & Mandy (season 3) -- Third season of American animated television series The Grim Adventures of Billy & Mandy
Wikipedia - The Groove Thing -- Swedish electronic dance music record label
Wikipedia - The Happy Thieves -- 1961 American crime/comedy-drama film by George Marshall
Wikipedia - The Heart Is Deceitful Above All Things -- 2004 film by Asia Argento
Wikipedia - The Heart Thief -- 1927 film
Wikipedia - The Heritage Foundation -- American conservative think tank founded in 1973
Wikipedia - The Honor of Thieves -- 1909 film
Wikipedia - The Hour We Knew Nothing of Each Other -- One-act play written by Peter Handke
Wikipedia - The Illustrious Prince -- 1919 film by William Worthington
Wikipedia - The Immortals of Meluha -- 2010 novel by Amish Tripathi
Wikipedia - The Journalist and the Murderer -- 1990 study by Janet Malcolm about the ethics of journalism
Wikipedia - The Judgement of Solomon (Stom, Houston) -- Painting by Matthias Stom
Wikipedia - The Judgement of Solomon (Stom, Manchester, New Hampshire) -- Painting by Matthias Stom
Wikipedia - The Jungle Princess -- 1936 film by Wilhelm Thiele
Wikipedia - The Keys of This Blood -- Book by Malachi Martin
Wikipedia - The Killing of a Sacred Deer -- 2017 psychological thriller film by Yorgos Lanthimos
Wikipedia - The Kingdom of God is Within You
Wikipedia - The Kingdom of God Is Within You -- Philosophical non-fiction treatise written by Leo Tolstoy
Wikipedia - The Kingdom Within -- 1922 film
Wikipedia - Thekkethil Kochandy Alex
Wikipedia - The lady doth protest too much, methinks -- quote from Hamlet
Wikipedia - The Lake of Thinking -- 1958 film
Wikipedia - The Last Man Who Knew Everything -- Book by W. Andrew Robinson
Wikipedia - The Last Thing He Wanted (film) -- 2020 film
Wikipedia - The Lays of Beleriand -- Third volume of the 12-volume series 'The History of Middle-earth'
Wikipedia - The Lesser Evil: Political Ethics in an Age of Terror -- 2005 book by Michael Ignatieff
Wikipedia - The Lies Within -- 2019 South Korean television series
Wikipedia - The Lightning Thief
Wikipedia - The Little Thing (1923 film) -- 1923 film
Wikipedia - The Little Things (2021 film) -- 2021 film directed by John Lee Hancock
Wikipedia - The Lobster -- 2015 film by Yorgos Lanthimos
Wikipedia - The Long Haul (1988 film) -- 1982 film directed by Paulo Thiago
Wikipedia - The Longstone, Mottistone -- Neolithic standing stones on the Isle of Wight, England
Wikipedia - The Love of a Thief -- 1920 German silent adventure film
Wikipedia - The Love Thief -- 1926 film
Wikipedia - The Mafu Cage -- A 1978 gothic thriller film
Wikipedia - The Malcolm H. Kerr Carnegie Middle East Center -- Think tank and research center
Wikipedia - The Man Beneath -- 1919 film by William Worthington
Wikipedia - The Man Who Wanted Nothing -- 1968 film
Wikipedia - The Meaning of Everything: The Story of the Oxford English Dictionary
Wikipedia - The Megalithic European -- Book by Julian Cope
Wikipedia - The Merry Thoughts -- German Gothic rock band
Wikipedia - The Methods of Ethics
Wikipedia - The Millennium Project -- Think tank which focuses on the future
Wikipedia - The Miracle of Mindfulness -- Manual on meditation by Thich NhM-aM-:M-%t HM-aM-:M-!nh in 1975
Wikipedia - The Mission (band) -- English gothic rock band
Wikipedia - The Most Precious Thing in Life -- 1934 film by Lambert Hillyer
Wikipedia - The Mummy: Tomb of the Dragon Emperor -- 2008 American adventure film, third installment in the "Mummy" series directed by Rob Cohen
Wikipedia - The Mysteries of Udolpho -- 18th century gothic novel
Wikipedia - The Mystery of the Third Planet -- 1981 sci-fi animated film
Wikipedia - The Mythical Detective Loki Ragnarok -- Manga by Sakura Kinoshita and its adaptations
Wikipedia - The Mythical Man Month
Wikipedia - The Mythical Man-Month
Wikipedia - The Nature of Things -- Canadian television series
Wikipedia - The Need of Being Versed in Country Things -- Poem written by Robert Frost
Wikipedia - Thene Manasulu -- 1965 film by Adurthi Subba Rao
Wikipedia - The New Adventures of Snow White -- 1969 film directed by Rolf Thiele
Wikipedia - The Newcassel Worthies -- Song performed by William M-bM-^@M-^\WillieM-bM-^@M-^] Armstrong
Wikipedia - The Next Best Thing -- 2000 film by John Schlesinger
Wikipedia - The Next Big Thing (film) -- 2001 film by P.J. Posner
Wikipedia - The Next Right Thing (Disney song) -- 2019 song by Kristen Bell
Wikipedia - The Nicomachean Ethics
Wikipedia - The Nothing Factory -- 2017 film
Wikipedia - The Oath of the Vayuputras -- 2013 novel by Amish Tripathi
Wikipedia - Theobromine poisoning -- Overdose reaction to the xanthine alkaloid theobromine
Wikipedia - The Occult History of the Third Reich -- 1991 television documentary
Wikipedia - Theodros Teshome -- Ethiopian filmmaker
Wikipedia - The Old English Boethius
Wikipedia - The Only Journey of His Life -- 2001 film by Lakis Papastathis
Wikipedia - The Only Thing That Looks Good on Me Is You -- 1996 single by Bryan Adams
Wikipedia - The Only Thing -- 1925 film by Jack Conway
Wikipedia - The Order of Things
Wikipedia - The order of things
Wikipedia - Theory (clothing retailer) -- New York-based contemporary fashion label
Wikipedia - Theory of everything (philosophy)
Wikipedia - Theory of everything -- Hypothetical single, all-encompassing, coherent theoretical framework of physics
Wikipedia - Theory -- Supposition or system of ideas intended to explain something
Wikipedia - Theo Thijssen-prijs -- Dutch literary award
Wikipedia - Theo Thijssen -- Dutch writer, teacher and socialist politician
Wikipedia - The Party of Moderate Progress Within the Bounds of the Law -- Satirical Czech political party
Wikipedia - The Passionate Thief (film) -- 1960 film
Wikipedia - The Phantom Thief -- 1946 film
Wikipedia - The Place Where Lost Things Go -- 2018 soundtrack by Emily Blunt
Wikipedia - The Play's the Thing (play) -- Play adapted by P. G. Wodehouse
Wikipedia - The Plaything of Broadway -- 1921 film
Wikipedia - The Plaything -- 1929 film
Wikipedia - The Pleasure of Finding Things Out -- Book by Richard Feynman
Wikipedia - The Plot Thickens (film) -- 1936 mystery film directed by Ben Holmes
Wikipedia - The Power Within (1921 film) -- 1921 silent film
Wikipedia - The President's Council on Bioethics
Wikipedia - The Pretty Things Are Going to Hell -- Song by David Bowie
Wikipedia - The Pretty Young Things -- Professional wrestling tag team
Wikipedia - The Princess Saves Herself in This One -- Collection of poetry by American poet Amanda Lovelace
Wikipedia - The Protestant Ethic and the Spirit of Capitalism -- 1905 book by Max Weber
Wikipedia - The Psychology of Everyday Things
Wikipedia - The Psychopathic God -- 1977 book by Robert G. L. Waite
Wikipedia - The Pursuit Begins When This Portrayal of Life Ends -- 2007 album
Wikipedia - The Rainbow Thief
Wikipedia - There ain't no such thing as a free lunch -- Popular adage communicating the idea that it is impossible to get something for nothing
Wikipedia - The Real Housewives of New York City (season 3) -- Third season of the reality television series The Real Housewives of New York City
Wikipedia - The Real Thing (2 Unlimited song) -- 1994 single by 2 Unlimited
Wikipedia - The Real Thing at Last
Wikipedia - The Real World: San Francisco -- Third season of The Real World
Wikipedia - There Are More Things
Wikipedia - The Recall Man -- A BBC radio drama series by David Napthine
Wikipedia - The Reeve's Tale -- The third story told in Geoffrey Chaucer's The Canterbury Tales
Wikipedia - There Is Always Something There to Remind Me -- 1988 single by The Housemartins
Wikipedia - Theresa Thibodeau -- American politician from Nebraska
Wikipedia - There's Nothing I Won't Do -- 1996 single by JX
Wikipedia - There's Nothing Like This (song) -- 1990 song from Omar
Wikipedia - There's Nothing Like This -- 1990 studio album by Omar
Wikipedia - There's Something About Mary -- 1998 romantic comedy movie
Wikipedia - There's Something in the Pilliga -- 2014 Australian horror film
Wikipedia - There's Something in the Water -- 2019 Canadian documentary film
Wikipedia - The Restless Conscience: Resistance to Hitler Within Germany 1933-1945 -- 1992 film
Wikipedia - The Return of Swamp Thing -- 1989 film by Jim Wynorski
Wikipedia - There Were Thirteen -- 1931 film
Wikipedia - The Rise and Fall of the Third Reich -- 1960 non-fiction book by William L. Shirer
Wikipedia - Therkel Mathiassen
Wikipedia - Thermae -- Public facilities for bathing in ancient Rome
Wikipedia - Thermal oxidation -- process creating a thin layer of (usually) silicon dioxide
Wikipedia - Thermoregulation -- Ability of an organism to keep its body temperature within certain boundaries
Wikipedia - The Robbery of the Third Reich -- 2004 film
Wikipedia - Thersites -- Greek mythical figure
Wikipedia - Thervingi -- Gothic tribe
Wikipedia - Thescelosaurus -- Ornithischian dinosaur genus from Late Cretaceous US and Canada
Wikipedia - The Schizophrenia of Modern Ethical Theories
Wikipedia - The Secret of the Nagas -- 2011 novel by Amish Tripathi
Wikipedia - The Secret of the Way Things Are
Wikipedia - The Seekers after Smooth Things
Wikipedia - The Seven Deadly Sins and the Four Last Things
Wikipedia - The Sex Thief -- 1973 film by Martin Campbell
Wikipedia - The Shape of Things to Come -- 1933 novel by H. G. Wells
Wikipedia - The Simple Things -- 1953 Mickey Mouse cartoon
Wikipedia - The Slow Business of Going -- 2000 film by Athina Rachel Tsangari
Wikipedia - The Smurfette -- Third album in the series The Smurfs
Wikipedia - The Snatch Thief -- 2018 film
Wikipedia - The Sound of Things -- 2016 film
Wikipedia - The Southern Gothic -- American country and rock music group
Wikipedia - The Starres Are Marching Sadly Home (Theinmostlightthirdandfinal)
Wikipedia - The State of Things (film) -- 1982 film
Wikipedia - The Strange Thing About the Johnsons -- 2011 short film directed by Ari Aster
Wikipedia - The Strumpet's Plaything -- 1922 film
Wikipedia - The Sure Thing -- 1985 American adventure comedy romance film by Rob Reiner
Wikipedia - The S.W.A.P. Team -- Clothing swap organization
Wikipedia - The Sweetest Thing -- 2002 film by Roger Kumble
Wikipedia - The Sympathizer
Wikipedia - The System Within -- 2006 film directed by Dale Resteghini
Wikipedia - The Tale of the Body Thief -- 1992 novel by Anne Rice
Wikipedia - The Ten Thousand Things (2014 novel) -- 2014 novel by John Spurling
Wikipedia - The Terror Within II -- 1991 film directed by Andrew Stevens
Wikipedia - The Theory of Everything (2006 film) -- 2006 American drama film
Wikipedia - The Theory of Everything (2014 film) -- 2014 film
Wikipedia - The Thief and the Cobbler -- Unfinished film by Richard Williams
Wikipedia - The Thief of Bagdad (1924 film) -- 1924 film by Raoul Walsh
Wikipedia - The Thief of Bagdad (1940 film) -- 1940 film by Ludwig Berger, Alexander Korda, Michael Powell, William Cameron Menzies, Zoltan Korda, Tim Whelan
Wikipedia - The Thief of Bagdad (1952 film) -- 1952 film
Wikipedia - The Thief of Baghead
Wikipedia - The Thief of Tibidabo -- 1964 film
Wikipedia - The Thieving Hand -- 1908 film
Wikipedia - The Thin Blue Line (1988 film) -- 1988 documentary directed by Errol Morris
Wikipedia - The Thing (1982 film) -- 1982 American science fiction horror film
Wikipedia - The Thing (2011 film) -- 2011 film by Matthijs van Heijningen Jr.
Wikipedia - The Thing About Harry -- 2020 American romantic comedy television film
Wikipedia - The Thing About Styx -- 1942 film
Wikipedia - The Thing (art project) -- Art project
Wikipedia - The Thing in the Crypt -- Short story by Lyon Sprague de Camp
Wikipedia - The Thing on the Doorstep
Wikipedia - The Thing We Love -- 1918 film
Wikipedia - The Thinker -- Bronze sculpture by Auguste Rodin
Wikipedia - The Thin Line (1980 film) -- 1980 film
Wikipedia - The Thin Man (film) -- 1934 film by W. S. Van Dyke, Lesley Selander
Wikipedia - The Thin Man Goes Home -- 1945 film by Richard Thorpe
Wikipedia - The Thinning: New World Order -- 2018 film directed by Michael J. Gallagher
Wikipedia - The Thinning -- 2016 film by Michael Gallagher
Wikipedia - The Thin Red Line (1998 film) -- 1998 American epic war film by Terrence Malick
Wikipedia - The Thin Red Line (album)
Wikipedia - The Thin Red Line (Battle of Balaclava) -- Episode in the Battle of Balaclava
Wikipedia - The Thin Yellow Line -- 2015 film
Wikipedia - The Third Alarm (1922 film) -- 1922 film
Wikipedia - The Third Alarm -- 1930 film
Wikipedia - The Third Bank of the River -- 1994 film
Wikipedia - The Third Blow -- 1948 film by Igor Savchenko
Wikipedia - The Third Charm -- 2018 South Korean TV series
Wikipedia - The Third Choice -- Book by Mark Durie
Wikipedia - The Third Confession -- 1929 film
Wikipedia - The Third Day (miniseries) -- 2020 Sky Atlantic and HBO miniseries
Wikipedia - The Third Degree (1919 film) -- 1919 American movie directed by Tom Terriss
Wikipedia - The Third Degree (1926 film) -- 1926 film by Michael Curtiz
Wikipedia - The Third Eye (1929 film) -- 1929 film
Wikipedia - The Third Eye (serial) -- 1920 film
Wikipedia - The Third Generation (1979 film) -- 1979 film
Wikipedia - The Third Girl from the Left -- 1973 television film by Peter Medak
Wikipedia - The Third Industrial Revolution -- Book by Jeremy Rifkin
Wikipedia - The Third Key -- 1983 film by Zoran Tadic
Wikipedia - The Third Kiss (1919 film) -- 1919 film by Robert G. Vignola
Wikipedia - The Third Manifesto
Wikipedia - The Third Man -- 1949 British film noir by Carol Reed
Wikipedia - The Third Mind -- Book by William S. Burroughs II
Wikipedia - The Third of May 1808 -- 1814 painting by Francisco de Goya commemorating Spanish resistance to Napoleon's armies
Wikipedia - The Third Policeman -- Book by Flann O'Brien
Wikipedia - The Third Reich Trilogy -- 2003-2008 series of history books by Richard J. Evans
Wikipedia - The Third Round -- 1925 film by Sidney Morgan
Wikipedia - The Third Secret (novel) -- 2005 novel written by Steve Berry
Wikipedia - The Third Side of the River -- 2014 film
Wikipedia - The Third Squadron -- 1926 film
Wikipedia - The Third String (1932 film) -- 1932 film
Wikipedia - The Third Watch -- 1924 film
Wikipedia - The Third Wave (experiment) -- Social experiment on the spread of Nazism
Wikipedia - The Third Wave (Toffler)
Wikipedia - The Third Wife -- 2018 Vietnamese drama film
Wikipedia - The Third -- Japanese light novel series
Wikipedia - The Third World War: The Untold Story -- War novel by John Hackett
Wikipedia - The Thirteen-Gun Salute -- 1989 novel by Patrick OM-bM-^@M-^YBrian
Wikipedia - The Thirteenth Chair (1919 film) -- 1919 American film directed by LM-CM-)once Perret
Wikipedia - The Thirteenth Chair (1929 film) -- 1929 film
Wikipedia - The Thirteenth Chair (1937 film) -- 1937 film by George B. Seitz
Wikipedia - The Thirteenth Child -- Opera by Poul Ruders
Wikipedia - The Thirteenth Commandment -- 1920 film by Robert G. Vignola
Wikipedia - The Thirteenth Floor -- 1999 neo-noir science fiction crime thriller film by Josef Rusnak
Wikipedia - The Thirteenth Guest -- 1932 film
Wikipedia - The Thirteenth Hour (1927 film) -- 1927 film
Wikipedia - The Thirteenth Juror -- 1927 film
Wikipedia - The Thirteenth Man -- 1917 film
Wikipedia - The Thirteenth Son of the King of Erin -- Irish fairy tale
Wikipedia - The Thirteenth Tribe -- 1976 book by Arthur Koestler
Wikipedia - The Thirty-Nine Steps -- 1915 novel by John Buchan
Wikipedia - The Thirty-Six Dramatic Situations -- Book by Georges Polti
Wikipedia - The Three Thieves -- 1954 film
Wikipedia - The Tong Man -- 1919 film by William Worthington
Wikipedia - The Trick Is to Keep Breathing -- 1999 single by Garbage
Wikipedia - The Twenty Tour -- Thirteenth concert tour by Irish pop vocal group, Westlife
Wikipedia - Theudas (teacher of Valentinius) -- 1st century Christian Gnostic thinker
Wikipedia - The Unthinkable (1926 film) -- 1926 film
Wikipedia - The Vampire (novella) -- Gothic novella by Aleksey Konstantinovich Tolstoy
Wikipedia - The Vichy 80 -- French parliamentarians opposed to dissolution of the Third Republic
Wikipedia - The Virtuous Thief -- 1919 film
Wikipedia - The Voice Kids (British series 3) -- Third series of The Voice Kids
Wikipedia - The Voice UK (series 3) -- Third series of The Voice UK
Wikipedia - The Voice Within -- 2003 single by Christina Aguilera
Wikipedia - The Void (philosophy) -- Manifestation of nothingness
Wikipedia - The Way Things Work -- Children's book illustrated by David Macaulay
Wikipedia - The Way You Do the Things You Do -- 1964 single by The Temptations
Wikipedia - The West Wing Thing -- American podcast series
Wikipedia - The Woman with That Certain Something -- 1925 film
Wikipedia - The Wonderful Thing -- 1921 film by Herbert Brenon
Wikipedia - The Worst Thing About My Sister -- 2012 novel by Jacqueline Wilson
Wikipedia - The Writer's Journey: Mythic Structure for Writers
Wikipedia - The Xothic Legend Cycle: The Complete Mythos Fiction of Lin Carter -- collection of horror short stories by Lin Carter
Wikipedia - They -- Third-person plural
Wikipedia - Thiagarajan -- Indian actor
Wikipedia - Thiago Alves (fighter) -- Brazilian mixed martial arts fighter
Wikipedia - Thiago Arancam -- Italian-Brazilian lirico spinto tenor
Wikipedia - Thiago Braz -- Brazilian pole vaulter
Wikipedia - Thiago Castanho -- Brazilian guitarist
Wikipedia - Thiago Fragoso -- Brazilian actor, voice actor and singer
Wikipedia - Thiago Lacerda -- Brazilian film and television actor
Wikipedia - Thiago Michel -- Brazilian mixed martial arts fighter
Wikipedia - Thiago MoisM-CM-)s -- Brazilian mixed martial arts fighter
Wikipedia - Thiago PerpM-CM-)tuo -- Brazilian mixed martial arts fighter
Wikipedia - Thiago Santos (fighter) -- Brazilian mixed martial arts fighter (born 1984)
Wikipedia - Thiago Santos (heavyweight fighter) -- Mixed martial arts fighter
Wikipedia - Thiago Silva (fighter) -- Brazilian kickboxer and mixed martial arts fighter )born 1982)
Wikipedia - Thiago Tavares -- Brazilian martial artist
Wikipedia - Thiaguinho -- Brazilian musician (b. 1983)
Wikipedia - Thiam Diombar -- Mauritanian politician
Wikipedia - Thiamine deficiency
Wikipedia - Thiamylal sodium
Wikipedia - Thiamylal
Wikipedia - Thian Hock Keng -- Mazu temple in Singapore
Wikipedia - Thianwan Wannapho -- Thai merchant
Wikipedia - Thiare Casarez -- Mexican Paralympic athlete
Wikipedia - Thiazine -- Any heterocylic compound having fully unsaturated six-membered ring with one nitrogen and one sulfur heteroatoms
Wikipedia - Thibault Bazin -- French politician
Wikipedia - Thibault Godefroy -- French bobsledder
Wikipedia - Thibault Gouti -- French mixed martial arts fighter
Wikipedia - Thibault Isabel -- French philosopher
Wikipedia - Thibaut Cuisset -- French photographer
Wikipedia - Thibaut d'Anthonay -- French writer
Wikipedia - Thibaut Duval -- Belgian pole vaulter
Wikipedia - Thibaut Fauconnet -- French speed skater
Wikipedia - Thibaut Vallette -- French equestrian
Wikipedia - Thich Nhat Hanh
Wikipedia - Thich NhM-aM-:M-%t HM-aM-:M-!nh -- Buddhist monk and peace activist
Wikipedia - Thich PhM-FM-0M-aM-;M-^[c NgM-aM-;M-^Mc -- Buddhist monk
Wikipedia - Thich QuM-aM-:M-#ng M-DM-^PM-aM-;M-)c -- Vietnamese Buddhist monk who burned himself to death
Wikipedia - Thich QuM-aM-:M-#ng M-DM-^PM-aM-;M-^Y -- Vietnamese Buddhist monk
Wikipedia - Thich Tri Quang -- Vietnamese Buddhist monk
Wikipedia - Thick as Thieves (2009 film) -- 2009 film by Mimi Leder
Wikipedia - Thick as Thieves (TV series) -- 1974 ITV television series
Wikipedia - Thick-billed cuckoo -- Species of bird
Wikipedia - Thick-billed fox sparrow -- Subspecies of bird
Wikipedia - Thick-billed green pigeon -- Species of bird
Wikipedia - Thick-billed ground dove -- Extinct species of bird
Wikipedia - Thick-billed ground pigeon -- Species of bird
Wikipedia - Thick-billed murre -- Species of bird
Wikipedia - Thick description -- Description of human social action
Wikipedia - Thick disk -- Structural component of some galaxies
Wikipedia - Thicker than Water (1999 film) -- 1999 film directed by Richard Cummings Jr.
Wikipedia - Thicker than Water (2006 film) -- 2006 Icelandic film
Wikipedia - Thicker than Water (audio drama) -- Doctor Who audio drama
Wikipedia - Thicker than Water (Only Fools and Horses) -- 1983 Christmas special episode of Only Fools and Horses
Wikipedia - Thicket tinamou -- Species of bird
Wikipedia - Thick-film dielectric electroluminescent technology
Wikipedia - Thick film technology
Wikipedia - Thickness planer -- Type of machinery used in woodworking
Wikipedia - Thickness-to-chord ratio -- Ratio in aeronautics
Wikipedia - Thick Skinned -- 1989 film
Wikipedia - Thidapa Suwannapura -- Thai professional golfer
Wikipedia - Thida Thavornseth -- Thai politician
Wikipedia - Thideer Kannaiah -- Indian Actor
Wikipedia - Thieboudienne
Wikipedia - Thief: Deadly Shadows
Wikipedia - Thief (film) -- 1981 film by Michael Mann
Wikipedia - Thieffrain -- Commune in Grand Est, France
Wikipedia - Thief II -- 2000 video game
Wikipedia - Thief in law -- Type of professional criminal
Wikipedia - Thief in the Night (album) -- 1985 studio album by George Duke
Wikipedia - Thief knot -- Type of knot
Wikipedia - Thief of Thieves -- Comic book series
Wikipedia - Thief of Time
Wikipedia - Thief River Falls, Minnesota -- City in Minnesota, United States
Wikipedia - Thief River Falls Norskies -- Junior ice hockey team
Wikipedia - Thief (series) -- Series of action-adventure stealth video games
Wikipedia - Thiele (Aar) -- River in Germany
Wikipedia - Thiele and Ladiges' taxonomic arrangement of Banksia -- 1996 arrangement of the Australian endemic plant genus Banksia
Wikipedia - Thielert Centurion -- Series of Diesel cycle aircraft engines for general aviation
Wikipedia - Thiene
Wikipedia - Thienotriazolodiazepine -- Chemical compound
Wikipedia - Thierbach -- River in Germany
Wikipedia - Thierry Aartsen -- Dutch politician
Wikipedia - Thierry Amar -- Canadian musician, engineer and producer
Wikipedia - Thierry and Theodoret
Wikipedia - Thierry Ardisson -- French television producer and host
Wikipedia - Thierry Bardini -- French sociologist
Wikipedia - Thierry Baudet -- Dutch author and politician
Wikipedia - Thierry Berger -- French sailor
Wikipedia - Thierry Bianquis
Wikipedia - Thierry Blondeau -- French composer
Wikipedia - Thierry Bogaert -- Belgian scientist and businessman
Wikipedia - Thierry BollorM-CM-) -- French businessman
Wikipedia - Thierry Breton -- French businessman and politician
Wikipedia - Thierry Brusseau -- French athlete
Wikipedia - Thierry Caens -- French classical trumpeter
Wikipedia - Thierry Carcenac -- French politician
Wikipedia - Thierry Cerez -- French former competitive figure skater
Wikipedia - Thierry Cibone -- French Paralympic athlete
Wikipedia - Thierry Coquand
Wikipedia - Thierry Cornillet -- French politician
Wikipedia - Thierry Daubresse -- Belgian Paralympic athlete
Wikipedia - Thierry De Borchgrave -- Belgian bobsledder
Wikipedia - Thierry de Briey -- Belgian equestrian
Wikipedia - Thierry de Chartres
Wikipedia - Thierry de Duve
Wikipedia - Thierry Depaulis
Wikipedia - Thierry Desjardins -- French reporter and pamphleteer
Wikipedia - Thierry Desmarest -- French businessman
Wikipedia - Thierry Dushimirimana -- Rwandan photographer and filmmaker
Wikipedia - Thierry Dusserre -- French biathlete
Wikipedia - Thierry Escaich -- French organist and composer
Wikipedia - Thierry EspiM-CM-) -- French motorcycle racer
Wikipedia - Thierry Ferland -- Canadian pair skater
Wikipedia - Thierry Fortineau -- French actor
Wikipedia - Thierry Fouchier -- French sailor
Wikipedia - Thierry FrM-CM-)maux -- French film critic
Wikipedia - Thierry FrM-CM-)mont -- French actor
Wikipedia - Thierry Garnier -- French businessman
Wikipedia - Thierry Gerbier -- French biathlete
Wikipedia - Thierry Giamarchi -- French physicist
Wikipedia - Thierry Gilardi -- French sports journalist
Wikipedia - Thierry Gillet -- French jockey
Wikipedia - Thierry Gueorgiou -- French orienteering competitor
Wikipedia - Thierry Hancisse -- Belgian actor
Wikipedia - Thierry Henry
Wikipedia - Thierry Humeau -- French canoeist
Wikipedia - Thierry IV
Wikipedia - Thierry Jordan -- French prelate of the Catholic Church
Wikipedia - Thierry Klemeniuk -- French film producer
Wikipedia - Thierry Laborde -- French chef
Wikipedia - Thierry Lamberton -- French speed skater
Wikipedia - Thierry Lepeltier -- French canoeist
Wikipedia - Thierry Mabicka -- Gabonese athlete
Wikipedia - Thierry Mariani -- French politician
Wikipedia - Thierry Martens -- Belgian writer
Wikipedia - Thierry Mayer -- French economist
Wikipedia - Thierry Mercier -- French male curler and coach
Wikipedia - Thierry Metz -- French poet
Wikipedia - Thierry Meyssan -- French journalist and political activist
Wikipedia - Thierry Michels -- French politician
Wikipedia - Thierry Neuvic -- French actor
Wikipedia - Thierry of Alsace
Wikipedia - Thierry of Chartres
Wikipedia - Thierry Pauwels
Wikipedia - Thierry Pecqueux -- French gymnast
Wikipedia - Thierry Peponnet -- French sailor
Wikipedia - Thierry PM-CM-)cou -- French composer (b1965)
Wikipedia - Thierry Poirey -- French sailor
Wikipedia - Thierry Pomel -- French equestrian
Wikipedia - Thierry Rassat -- French ski mountaineer
Wikipedia - Thierry Repentin -- French politician
Wikipedia - Thierry Rey -- French judoka
Wikipedia - Thierry Roland -- French sports journalist
Wikipedia - Thierry Ruinart
Wikipedia - Thierry Schaffauser -- French trade unionist and pornographic actor
Wikipedia - Thierry Schmitter -- Dutch Paralympic sailor
Wikipedia - Thierry Solere -- French politician
Wikipedia - Thierry Thulliez -- French jockey
Wikipedia - Thierry Toutain -- French racewalker
Wikipedia - Thierry Touzaint -- French equestrian
Wikipedia - Thierry Tribondeau -- French bobsledder and athlete
Wikipedia - Thierry Van Werveke -- Luxembourgish actor
Wikipedia - Thierry Vatrican -- Monegasque judoka
Wikipedia - Thierry Venant -- French archer
Wikipedia - Thierry Vigneron -- French pole vaulter
Wikipedia - Thiers, Puy-de-Dme
Wikipedia - Thierville
Wikipedia - Thiesian Democratic Front -- Political party in Senegal
Wikipedia - Thies Kaspareit -- German equestrian
Wikipedia - Thies Luijt -- Dutch painter
Wikipedia - Thies Region -- Region of Senegal
Wikipedia - Thietmar of Merseburg -- German bishop and historian
Wikipedia - Thieves (1919 film) -- 1919 American silent film
Wikipedia - Thieves (1928 film) -- 1928 film
Wikipedia - Thieves and Liars -- 2006 film directed by Ricardo MM-CM-)ndez Matta
Wikipedia - Thieves' cant -- Cant used by various peoples in English-speaking countries
Wikipedia - Thieves' Clothes -- 1920 film
Wikipedia - Thieves Fall Out -- 1941 film by Ray Enright
Wikipedia - Thieves' Gold -- 1918 film
Wikipedia - Thieves' guild
Wikipedia - Thieves in Thailand -- 2003 film by Sandra Nashaat
Wikipedia - Thieves in the Night (novel)
Wikipedia - Thieves in the Night
Wikipedia - Thieves (Ministry song) -- Song by Ministry
Wikipedia - Thieves of Fortune -- 1989 film by Michael MacCarthy
Wikipedia - Thieves on Strike -- 1921 film
Wikipedia - Thieves' World (role-playing game) -- Fantasy tabletop role-playing game supplement
Wikipedia - Thigala -- Social group
Wikipedia - Thigh gap -- Space between the inner thighs when standing upright with both knees touching
Wikipedia - Thigh Line Lyre Triangular -- 1961 film by Stan Brakhage
Wikipedia - Thighpaulsandra
Wikipedia - Thigh -- Area between the pelvis and the knee; upper leg
Wikipedia - Thigmotropism
Wikipedia - Thijsje Oenema -- Dutch speed skater
Wikipedia - Thijs Niemantsverdriet -- Dutch journalist
Wikipedia - Thijs Romer -- Dutch actor
Wikipedia - Thijs van Leer -- Dutch musician
Wikipedia - Thijs Visser -- Aruban sailor
Wikipedia - Thijs Woltgens -- Dutch politician
Wikipedia - Thijs Zonneveld -- Dutch bicycle racer and journalist
Wikipedia - Thilagavathi -- Indian social activist and Therukoothu artist
Wikipedia - Thil, Ain -- Commune in Auvergne-Rhone-Alpes, France
Wikipedia - Thilakaratne Withanachchi -- Sri Lankan politician
Wikipedia - Thilak Kumara Rathnayake -- Sri Lankan actor and announcer
Wikipedia - Thilanka Palangasinghe -- Sri Lankan weightlifter
Wikipedia - Thil, Aube -- Commune in Grand Est, France
Wikipedia - Thillalangadi -- 2010 film by Mohan Raja
Wikipedia - Thillana Mohanambal -- 1968 film by A. P. Nagarajan
Wikipedia - Thillu Mullu -- 1981 film by K. Balachander
Wikipedia - Thilly Weissenborn -- Dutch photographer
Wikipedia - Thilmeeza Hussain -- Maldivian diplomat
Wikipedia - Thilo Berg -- German drummer
Wikipedia - Thilo Bode -- Founder of Foodwatch
Wikipedia - Thilo Thielke -- German journalist and writer
Wikipedia - Thilo von Westernhagen -- German composer
Wikipedia - Thimble tube boiler
Wikipedia - Thimble -- Protective cup used during sewing
Wikipedia - ThiM-CM-)rache campaign -- A military campaign of 1339 during the Hundred Years' War
Wikipedia - ThiM-CM-)rry Aymes -- French gymnast
Wikipedia - ThiM-CM-)ry, Alpes-Maritimes -- Commune in Provence-Alpes-Cote d'Azur, France
Wikipedia - ThiM-CM-)zac -- Commune in Auvergne-Rhone-Alpes, France
Wikipedia - Thimerosal
Wikipedia - Thimiru Pudichavan -- 2018 Indian Tamil-language action drama film directed by Ganeshaa
Wikipedia - Thimistokles Magoulas -- Greek sailor
Wikipedia - Thimlich Ohinga -- National Monument of Kenya
Wikipedia - Thimoteus Tjamuaha -- Namibian politician
Wikipedia - Thimo the Brave, Count of Wettin -- 11th-century count of Wettin and Brehna
Wikipedia - Thimphu District -- District of Bhutan
Wikipedia - Thimphu -- Capital of Bhutan
Wikipedia - Thina Thorleifsen -- Norwegian politician and women's rights activist
Wikipedia - ThinBasic
Wikipedia - ThinCan
Wikipedia - Thin client -- Non-powerful computer optimized for remote server access
Wikipedia - Thind -- Indian family name
Wikipedia - Thin-film memory -- Early high speed computer memory
Wikipedia - Thin-film optics -- Branch of optics that deals with very thin structured layers of different materials
Wikipedia - Thin-film transistor -- field-effect transistor device
Wikipedia - Thin film
Wikipedia - Thingalur -- Town in India
Wikipedia - Thing (assembly) -- Type of governing assembly
Wikipedia - Thing (comics) -- Fictional character appearing in American comic books published by Marvel Comics
Wikipedia - Thing in itself
Wikipedia - Thing-in-itself
Wikipedia - Thingiverse
Wikipedia - Thingoe North Division, Suffolk -- Electoral division of Suffolk, England
Wikipedia - Thingoe South Division, Suffolk -- Electoral division of Suffolk, England
Wikipedia - Things a Computer Scientist Rarely Talks About
Wikipedia - Things Are Getting Better Already -- 1932 film
Wikipedia - Things Are Tough All Over -- 1982 film by Thomaz K. Avildsen
Wikipedia - Things as They Are; or, The Adventures of Caleb Williams -- 1794 British three-volume Jacobin mystery novel by William Godwin
Wikipedia - Things Behind the Sun -- 2001 film by Allison Anders
Wikipedia - Things Can Only Get Better (D:Ream song) -- 1993 single by D:Ream
Wikipedia - Things Can Only Get Better (Howard Jones song) -- 1985 single by Howard Jones
Wikipedia - Things from Another World (film) -- 2011 film
Wikipedia - Things Have Changed -- Bob Dylan song
Wikipedia - Things Hidden Since the Foundation of the World -- 1978 book by RenM-CM-) Girard
Wikipedia - Things I'd Like to Say -- 1968 song by the American rock band New Colony Six
Wikipedia - Things-in-themselves
Wikipedia - Things (software) -- Task management software
Wikipedia - Things the Grandchildren Should Know -- Book by Mark Oliver Everett
Wikipedia - Things to Do in Denver When You're Dead -- 1995 film by Gary Fleder
Wikipedia - Things Viral -- 2003 album by Khanate
Wikipedia - Things We Do at Night (Live from Texas) -- 2015 album by Blue October
Wikipedia - Things We Do for Love (Ghanaian TV series) -- TV series
Wikipedia - Things We Lost in the Fire (film) -- 2007 film by Susanne Bier
Wikipedia - Things Wives Tell -- 1926 film
Wikipedia - Things Won't Go My Way -- 2020 song by Peach Tree Rascals
Wikipedia - Thing (The Addams Family) -- Fictional character in The Addams Family
Wikipedia - Thing theory
Wikipedia - Thingyan rice
Wikipedia - Thin Ice (1919 film) -- 1919 film by Thomas R. Mills
Wikipedia - Thin Ice (1937 film) -- 1937 film by Sidney Lanfield
Wikipedia - Think About Us -- 2019 single by Little Mix
Wikipedia - Think: A Compelling Introduction to Philosophy -- 1999 book by Simon Blackburn
Wikipedia - Thinkalkalamaan -- 2020 Malayalam-language TV series
Wikipedia - Think aloud protocol
Wikipedia - Think and grow rich
Wikipedia - Think and Grow Rich -- 1937 book by Napoleon Hill
Wikipedia - Think Big and Kick Ass -- Book by Donald Trump
Wikipedia - ThinkCentre -- desktop computers by Lenovo
Wikipedia - THINK C
Wikipedia - Think Different
Wikipedia - Think different
Wikipedia - ThinkEquity -- US investment banking firm
Wikipedia - Thinker (DC Comics) -- Fictional character from DC Comics
Wikipedia - Thinkers of the New Left -- 1985 book by Roger Scruton
Wikipedia - Think Fast, Mr. Moto -- 1937 film by Norman Foster
Wikipedia - Think for Yourself -- 1965 song composed by George Harrison
Wikipedia - Think globally, act locally
Wikipedia - Think (IBM)
Wikipedia - Thinking about the immortality of the crab -- Spanish idiom about daydreaming
Wikipedia - Thinking About You (Calvin Harris song) -- 2013 single by Calvin Harris
Wikipedia - Thinking About Your Love -- Single released by Skipworth & Turner
Wikipedia - Thinking and Destiny
Wikipedia - Thinking, Fast and Slow -- 2011 book by Daniel Kahneman
Wikipedia - Thinking in Pictures -- Book written and largely edited by Temple Grandin
Wikipedia - Thinking It Over (song) -- 2001 single by Liberty X
Wikipedia - Thinking Machine Corporation
Wikipedia - Thinking Machines Corporation
Wikipedia - Thinking Machines
Wikipedia - Thinking of Me -- 2010 single by Olly Murs
Wikipedia - Thinking of You (Hanson song) -- 1998 single by Hanson
Wikipedia - Thinking of You (I Drive Myself Crazy) -- 1999 single by NSYNC
Wikipedia - Thinking of You (Katy Perry song) -- 2009 single by Katy Perry
Wikipedia - Thinking of You (Loggins and Messina song) -- Loggins and Messina song
Wikipedia - Thinking Out Loud -- 2014 single by Ed Sheeran
Wikipedia - Thinking outside the box -- A metaphor for unconventional thinking
Wikipedia - Thinking Plague -- American avant-rock group
Wikipedia - Thinking Processes (Theory of Constraints)
Wikipedia - Thinking Skills and Creativity
Wikipedia - Thinking
Wikipedia - Thinkin' Things -- Series of educational video games
Wikipedia - Think (journal)
Wikipedia - Think Music Records -- A Portuguese record label
Wikipedia - Think of Me (film) -- 1996 film
Wikipedia - Think of the children
Wikipedia - Think of You (Whigfield song) -- 1995 single by Whigfield
Wikipedia - Think outside of the box
Wikipedia - Think outside the box
Wikipedia - ThinkPad T series -- Series of laptops by IBM and Lenovo
Wikipedia - ThinkPad
Wikipedia - Thinkpad
Wikipedia - ThinkProgress -- American news website owned by the Center for American Progress
Wikipedia - Thinkspot
Wikipedia - Thinktank, Birmingham Science Museum -- Science museum in England
Wikipedia - Think Tank (game show) -- 2016 BBC quiz show
Wikipedia - Think tanks
Wikipedia - Think tank -- Organization that performs policy research and advocacy
Wikipedia - Think Think and Ah Tsai -- Cats belonging to Tsai Ing-wen
Wikipedia - Think Twice (Jackie Wilson song) -- 1965 duet by Jackie Wilson and LaVern Baker
Wikipedia - Think
Wikipedia - Thin layer chromatography
Wikipedia - Thin layer extraction -- Lab technique
Wikipedia - Thin lens -- Lens with a thickness that is negligible
Wikipedia - Thinley Dorji (archer) -- Bhutanese archer
Wikipedia - Thinley Norbu Rinpoche
Wikipedia - Thinley Norbu
Wikipedia - Thin Lizzy discography -- Cataloguing of published recordings by Thin Lizzy
Wikipedia - Thin Lizzy -- Irish hard rock band
Wikipedia - Thin Man (comics) -- Fictional superhero in Marvel Comics
Wikipedia - Thin Man Films -- British film production company
Wikipedia - Thin Man (nuclear bomb)
Wikipedia - Thinning
Wikipedia - Thinocorus -- Genus of birds
Wikipedia - Thinornis -- Genus of birds
Wikipedia - Thinoxenus -- Genus of beetles
Wikipedia - Thin section -- Laboratory preparation of a rock, mineral, soil, pottery, bones, or metal for use with a petrographic microscope
Wikipedia - Thin-shell structure
Wikipedia - Thin shrink small outline package -- Thin Shrink Small Outline Package
Wikipedia - Thin-slicing
Wikipedia - Thin small outline package -- Thin surface mount IC package
Wikipedia - Thin Solid Films -- Scientific journal
Wikipedia - Thin space -- space character about 1M-bM-^AM-^D5 em wide
Wikipedia - Thinstation
Wikipedia - Thinstripe hermit crab -- Species of crustacean
Wikipedia - Thin Thin Khaing -- Burmese archer
Wikipedia - ThinThread
Wikipedia - Thinusa -- Genus of beetles
Wikipedia - Thioacetic acid
Wikipedia - Thioalbus -- Genus of bacteria
Wikipedia - Thioalkalibacter -- Genus of bacteria
Wikipedia - Thioalkalicoccus -- Genus of bacteria
Wikipedia - Thiobaca -- Genus of bacteria
Wikipedia - Thioclava -- Genus of bacteria
Wikipedia - Thiococcus -- Genus of bacteria
Wikipedia - Thiocolchicoside
Wikipedia - Thiocyanic acid
Wikipedia - Thioescaline
Wikipedia - Thioester
Wikipedia - Thioflavicoccus -- Genus of bacteria
Wikipedia - Thio Ging Hwie -- Indonesian weightlifter
Wikipedia - Thiogranum -- Genus of bacteria
Wikipedia - Thiohalocapsa marina -- Genus of bacteria
Wikipedia - Thiohalocapsa -- Genus of bacteria
Wikipedia - Thiohalospira halophila -- Genus of bacteria
Wikipedia - Thiohalospira -- Genus of bacteria
Wikipedia - Thiokol (polymer) -- Organic polysulfide polymers
Wikipedia - Thiolate
Wikipedia - Thiomersal and vaccines -- Vaccine controversy
Wikipedia - Thiomescaline
Wikipedia - Thione (beetle) -- Genus of beetles
Wikipedia - Thionville
Wikipedia - Thiophaeococcus fuscus -- Genus of bacteria
Wikipedia - Thiophaeococcus mangrovi -- Genus of bacteria
Wikipedia - Thiophaeococcus -- Genus of bacteria
Wikipedia - Thiopropamine
Wikipedia - Thioproscaline
Wikipedia - Thiorhodococcus alkaliphilus -- Genus of bacteria
Wikipedia - Thiorhodococcus fuscus -- Genus of bacteria
Wikipedia - Thiorhodococcus kakinadensis -- Genus of bacteria
Wikipedia - Thiorhodococcus mannitoliphagus -- Genus of bacteria
Wikipedia - Thiorhodococcus minor -- Genus of bacteria
Wikipedia - Thiorhodococcus modestalkaliphilus -- Genus of bacteria
Wikipedia - Thiorhodococcus -- Genus of bacteria
Wikipedia - Thiorhodospira -- Genus of bacteria
Wikipedia - Thiorhodovibrio -- Genus of bacteria
Wikipedia - Thioridazine
Wikipedia - Thiotetrabarbital
Wikipedia - Thiothinone
Wikipedia - Thiothixene
Wikipedia - Thiotimoline -- Fictional organic compound from short stories by Isaac Asimov
Wikipedia - Thiotricha scotaea -- Species of moth
Wikipedia - Thiotricha subocellea -- Species of moth
Wikipedia - Thiounn Prasith -- Ambassador of Cambodia in UN
Wikipedia - Thiourea organocatalysis -- Use of ureas and thioureas to accelerate and stereochemically alter organic transformations
Wikipedia - Thioxoethenylidene
Wikipedia - Thippaji Circle -- 2015 film
Wikipedia - Thipparaa Meesam -- 2019 Indian Telugu-language film directed by Krishna Vijay
Wikipedia - Thipsamay Chanthaphone -- Laotian racewalker
Wikipedia - Thirachai Nakwanich -- Thai military officer (b. 1955)
Wikipedia - Thiranottam -- 1978 film by Ashok Kumar
Wikipedia - Thirantha Puthagam -- 2017 film
Wikipedia - Thiravam -- Indian webseries by Arvind Krishna on Zee5
Wikipedia - Third and Lenora -- Mixed-use high-rise building in Seattle, Washington, United States
Wikipedia - Third and Lexington Avenues Line -- Bus routes in Manhattan, New York
Wikipedia - Third Anglo-Afghan War
Wikipedia - Third Anglo-Maratha War
Wikipedia - Third Anglo-Mysore War
Wikipedia - Third attack on Anzac Cove -- A battle in 1915 during the First World War
Wikipedia - Third Avenue Bridge (New York City) -- Bridge between Manhattan and the Bronx, New York
Wikipedia - Third Avenue (Brooklyn) -- Avenue in Brooklyn, New York
Wikipedia - Third Avenue -- North-south avenue in Manhattan and the Bronx, New York
Wikipedia - Third Bardor Tulku Rinpoche
Wikipedia - Third Battle of Artois -- A battle during the First World War
Wikipedia - Third Battle of Fallujah -- Offensive which started on 22 May 2016
Wikipedia - Third Battle of Kharkov -- 1943 series of battles on the Eastern Front of World War II
Wikipedia - Third Battle of Panipat -- 18th century battle in India between the Durrani and Maratha empires
Wikipedia - Third Battle of Seoul -- Battle in the Korean War
Wikipedia - Third Battle of the Isonzo -- A battle in 1915 on the Italian Front during the First World War
Wikipedia - Third Cabinet of Saad Hariri -- Government headed by PM Saad Hariri
Wikipedia - Third camp -- Branch of socialism
Wikipedia - Third Carlist War
Wikipedia - Third Cinema
Wikipedia - Third Coast -- American region
Wikipedia - Third Council of Constantinople
Wikipedia - Third Council of Dvin
Wikipedia - Third Council of Ephesus
Wikipedia - Third Council of the Lateran
Wikipedia - Third country resettlement -- Refugee resettlement outside of home country
Wikipedia - Third Crusade -- Attempt by European leaders to reconquer the Holy Land from Saladin
Wikipedia - Third culture kid -- Individuals who are raised in a culture other than their parents' culture
Wikipedia - Third (curling) -- Position in curling
Wikipedia - Third Day -- American Christian rock band
Wikipedia - Third degree medal of the Republic of Azerbaijan -- Award of the Azerbaijani Armed Forces
Wikipedia - Third-degree murder -- Category of murder in three American states
Wikipedia - Third-degree relative
Wikipedia - Third Dynasty of Egypt
Wikipedia - Third dynasty of Ur
Wikipedia - Third Dynasty of Ur -- Royal dynasty in Mesopotamia
Wikipedia - Third Dynasty
Wikipedia - Third Enforcement Act -- Act of the United States Congress
Wikipedia - Third English Civil War -- Last of the English Civil Wars (1650-1651)
Wikipedia - Third Extraordinary General Assembly of the Synod of Bishops
Wikipedia - Third Eye Blind -- American alternative rock band
Wikipedia - Third Eye Centre -- Contemporary arts centre in Glasgow
Wikipedia - Third eye
Wikipedia - Third Federal S&L -- American regional bank headquartered in Cleveland, Ohio
Wikipedia - Third Force (South Africa)
Wikipedia - Third French Republic
Wikipedia - Third from the Right -- 1950 film
Wikipedia - Third Front (India) -- Indian political alliances
Wikipedia - Third gender in Sri Lanka -- gender identification rights in Sri Lanka
Wikipedia - Third gender -- Gender identity categorized as neither man nor woman
Wikipedia - Third generation of video game consoles
Wikipedia - Third-generation programming language
Wikipedia - Third Geneva Convention -- International treaty on the treatment of prisoners of war
Wikipedia - Third Girl -- 1966 Poirot novel by Agatha Christie
Wikipedia - Third grade -- Educational year
Wikipedia - Third Great Awakening -- Period of religious activism in American history
Wikipedia - Third-hand smoke
Wikipedia - Third Heaven -- Division of Heaven in Judaism, Christianity and Islam
Wikipedia - Third Idea
Wikipedia - Third imam
Wikipedia - Third Imperial (FabergM-CM-) egg) -- 1887 Imperial FabergM-CM-) egg
Wikipedia - Third inauguration of Ferdinand Marcos -- 1981 Philippine presidential inauguration
Wikipedia - Third inauguration of Franklin D. Roosevelt -- 39th United States presidential inauguration
Wikipedia - Third industrial revolution
Wikipedia - Third Intermediate Period
Wikipedia - Third International
Wikipedia - Third Italian War of Independence
Wikipedia - Third Lateran Council
Wikipedia - Third law of thermodynamics -- Law of physics stating that the entropy of a perfect crystal at absolute zero is exactly equal to zero
Wikipedia - Third Mainland Bridge
Wikipedia - Third Man Argument
Wikipedia - Third man argument
Wikipedia - Third Man Museum -- Film museum in Vienna, Austria
Wikipedia - Third Man Records -- American record label
Wikipedia - Third Millennium Bible -- 1998 minor update of the King James Version of the Bible
Wikipedia - Third Millennium John Paul II Bridge
Wikipedia - Third Mithridatic War -- War between King Mithridates IV of Pontus and the Roman Republic
Wikipedia - Third Murderer -- Character in William Shakespeare's tragedy Macbeth
Wikipedia - Third National Population Census of the People's Republic of China -- 1982 Chinese census
Wikipedia - Third Order of Saint Dominic
Wikipedia - Third Order of Saint Francis
Wikipedia - Third Order of St. Dominic
Wikipedia - Third Order of St. Francis
Wikipedia - Third Order Regular of Saint Francis of Penance -- Franciscan mendicant order
Wikipedia - Third Order Regular of St. Francis of Penance
Wikipedia - Third Order Regular of St. Francis
Wikipedia - Third Order Secular of the Most Holy Trinity
Wikipedia - Third orders
Wikipedia - Third Order
Wikipedia - Third order
Wikipedia - Third Partition of Poland
Wikipedia - Third Party Control Protocol -- Network protocol
Wikipedia - Third-party evidence for Apollo Moon landings -- Independent confirmations of Apollo Moon landings
Wikipedia - Third-party punishment
Wikipedia - Third-party software component
Wikipedia - Third-party software
Wikipedia - Third Party System -- Third phase in the development of electoral politics in the United States, 1854-1900
Wikipedia - Third-Party Taxi Booking Service Providers Act -- Statute of the Parliament of Singapore
Wikipedia - Third party (United States)
Wikipedia - Third-person effect -- Hypothesis in social sciences related to the perception of media effects
Wikipedia - Third-person narrative
Wikipedia - Third-person perspective
Wikipedia - Third-person shooter
Wikipedia - Third-person view
Wikipedia - Third plague pandemic -- Bubonic plague pandemic that began in Yunnan province in China in 1855
Wikipedia - Third Position Party -- Argentine political party
Wikipedia - Third Position -- Set of neo-fascist political ideologies
Wikipedia - Third Power (album) -- 2011 studio album by DJ Drama
Wikipedia - Third principal meridian -- Surveying meridian
Wikipedia - Third Protectorate Parliament
Wikipedia - Third Punic War -- War between Rome and Carthage, 149-146 BC
Wikipedia - Third-rate -- Historical category for Royal Navy vessels, based on number of guns
Wikipedia - Third Reich/Great Pacific War series {{DISPLAYTITLE:''Third Reich/Great Pacific War'' series -- Third Reich/Great Pacific War series {{DISPLAYTITLE:''Third Reich/Great Pacific War'' series
Wikipedia - Third Reich
Wikipedia - Third Republic (France)
Wikipedia - Third Ring Road (Moscow) -- Beltway around central Moscow, Russia
Wikipedia - Third Secret of Fatima
Wikipedia - Third Servile War -- Major slave rebellion against the Roman Republic (73-71 BC)
Wikipedia - Third Siege of Missolonghi -- Battle during the Greek War of Independence
Wikipedia - Third Stone from the Sun -- Mostly instrumental composition recorded by the Jimi Hendrix Experience in 1967
Wikipedia - Third Street Promenade -- Pedestrian mall shopping complex
Wikipedia - Third Swedish Crusade
Wikipedia - Third Temple -- Hypothetical rebuilt Jewish Temple
Wikipedia - Third Test, 1948 Ashes series -- Australia-England test match, 1948
Wikipedia - Third Text -- American peer-reviewed academic journal
Wikipedia - Third Time Lucky (1931 film) -- 1931 film
Wikipedia - Third Treaty of Buffalo Creek
Wikipedia - Third Treaty of Prairie du Chien
Wikipedia - Third Treaty of San Ildefonso -- Treaty between France and Spain involving the colonial territory of Louisiana
Wikipedia - Third Turtle -- Boat
Wikipedia - Third ventricle -- Ventricle of the brain located between the two thalami
Wikipedia - Third Voice
Wikipedia - Third Ward, Houston
Wikipedia - Third Watch -- American crime drama series created by John Wells for NBC
Wikipedia - Third-wave feminism -- Aspect of feminism beginning in the 1990s
Wikipedia - Third wave of coffee -- Movement aiming to enhance coffee diversity
Wikipedia - Third wave of feminism
Wikipedia - Third Way (centrism)
Wikipedia - Third Way (magazine)
Wikipedia - Third Ways -- 2007 book by Allan C. Carlson
Wikipedia - Third Way
Wikipedia - Third Woman Press -- Queer and feminist-of-color publisher forum
Wikipedia - Third World socialism
Wikipedia - Third world
Wikipedia - Third World -- Geopolitical concept
Wikipedia - Third World Women's Alliance -- Revolutionary socialist women-of-color organization active from 1968 to 1980
Wikipedia - Thiriel
Wikipedia - Thirring model
Wikipedia - Thirroul Railway Depot -- Former railway depot in New South Wales, Australia
Wikipedia - Thirrupathi Brothers -- Indian film production company
Wikipedia - Thirsk railway station -- Railway station in North Yorkshire, England
Wikipedia - Thirsk Town railway station -- Disused railway station in North Yorkshire, England
Wikipedia - Thirst (1949 film) -- 1950 film
Wikipedia - Thirst (1961 film) -- 1961 film
Wikipedia - Thirst Aid Kit -- Podcast channel
Wikipedia - Thirstin Howl III -- American rapper
Wikipedia - Thirst trap -- A posting onM-BM- social mediaM-BM- that is intended toM-BM- attract attention
Wikipedia - Thirst
Wikipedia - Thirteen (2003 film) -- 2003 film by Catherine Hardwicke
Wikipedia - Thirteen at the Table -- 1955 film
Wikipedia - Thirteen Attributes of Mercy -- Divine Attributes with which, according to Judaism, God governs the world
Wikipedia - Thirteen Buddhas of Awaji Island -- 13 Buddhist sacred sites on Awaji Island, HyM-EM-^Mgo Prefecture, Japan
Wikipedia - Thirteen Buddhas -- Japanese grouping of Buddhist deities
Wikipedia - Thirteen Chairs (1938 film) -- 1938 film
Wikipedia - Thirteen Classics
Wikipedia - Thirteen Colonies -- British-American colonies which became the United States
Wikipedia - Thirteen Conversations About One Thing -- 2001 film by Jill Sprecher
Wikipedia - Thirteen Days (film) -- 2000 US historical political thriller film by Roger Donaldson
Wikipedia - Thirteen desserts -- Traditional Christmas of Provence.
Wikipedia - Thirteen Ghosts -- 2001 film by Steve Beck
Wikipedia - Thirteen Heavens
Wikipedia - Thirteen Masks -- 1991 album
Wikipedia - Thirteen Old Donkeys -- 1958 film
Wikipedia - Thirteen Princess Trees -- 2006 film directed by Lu Yue
Wikipedia - Thirteen Principles of Faith
Wikipedia - Thirteen Reasons Why -- 2007 novel by Jay Asher
Wikipedia - Thirteen (roller coaster) -- Amusement ride
Wikipedia - Thirteen Steps (novel) -- Novel by Mo Yan
Wikipedia - Thirteenth Amendment to the Constitution of Pakistan -- Thirteenth Amendment to the Constitution of Pakistan
Wikipedia - Thirteenth Amendment to the United States Constitution -- Article of amendment to the U.S. Constitution, enumerating abolishment of slavery and involuntary servitude, except as punishment for a crime
Wikipedia - Thirteenth Avenue (Brooklyn) -- Avenue in Brooklyn, New York
Wikipedia - Thirteenth Avenue (Manhattan) -- Street in Manhattan, New York
Wikipedia - Thirteenth Dalai Lama
Wikipedia - Thirteenth Doctor -- Fictional character from the TV series Doctor Who
Wikipedia - Thirteenth Dynasty of Egypt
Wikipedia - Thirteenth (fairy tale) -- Italian Fairy Story
Wikipedia - Thirteenth floor -- Superstition workaround
Wikipedia - Thirteenth Judicial Circuit Court of Florida -- Circuit court serving Hillsborough in Florida
Wikipedia - Thirteenth salary -- A legal requirement to pay workers an additional salary at the end of the calendar year
Wikipedia - Thirteen Treasures of the Island of Britain -- Welsh mythical objects
Wikipedia - Thirteen (TV series) -- British drama miniseries
Wikipedia - Thirteen Ways of Looking at a Blackbird -- Poem by Wallace Stevens
Wikipedia - Thirteen Women -- 1932 film
Wikipedia - Thirtieth Dynasty of Egypt
Wikipedia - Thirtieth (tax) -- Tax on foreign trade in the Kingdom of Hungary
Wikipedia - Thirty-Day Princess -- 1934 film by Marion Gering
Wikipedia - Thirty Days (1916 film) -- 1916 film
Wikipedia - Thirty Days (1922 film) -- 1922 film by James Cruze
Wikipedia - Thirty-fifth government of Israel -- Incumbent government of Israel
Wikipedia - Thirty-Fifth Parallel Route -- USA NRHP location
Wikipedia - Thirty-first Dynasty of Egypt
Wikipedia - Thirty Flights of Loving -- 2012 adventure video game
Wikipedia - Thirty Meter Telescope protests -- Series of demonstrations that began on the Island of Hawaii
Wikipedia - Thirty Meter Telescope
Wikipedia - Thirty Million Letters -- 1963 film
Wikipedia - Thirty-Nine Articles
Wikipedia - Thirty-nine Articles -- Doctrinal statement of the Church of England and other Anglican churches
Wikipedia - Thirty-nine Reasons Why I Am a Vegetarian
Wikipedia - Thirty-one
Wikipedia - Thirty pieces of silver
Wikipedia - Thirty Seconds of Love -- 1936 film
Wikipedia - Thirty-Seventh Army (Japan) -- Army of the Imperial Japanese Army during World War II
Wikipedia - Thirty-Six Immortals of Poetry -- Group of Japanese poets
Wikipedia - Thirty-six Poetry Immortals
Wikipedia - Thirty-Six Strategies
Wikipedia - Thirty-sixth Amendment of the Constitution of Ireland -- Amendment to the constitution of Ireland
Wikipedia - Thirty-six Views of Mount Fuji (Hiroshige)
Wikipedia - Thirty-six Views of Mount Fuji -- Woodblock print series by Katsushika Hokusai
Wikipedia - Thirtysomething -- American drama television series 1987-1991
Wikipedia - Thirty-third government of Israel -- Government of Israel
Wikipedia - Thirty-Three (song) -- 1996 single by The Smashing Pumpkins
Wikipedia - Thirty Tigers -- Company
Wikipedia - Thirty Tyrants
Wikipedia - Thirty Years War
Wikipedia - Thirty Years' War -- 1618-1648 multi-state war in Central Europe
Wikipedia - Thirudan -- 1969 film by A. C. Tirulokchandar
Wikipedia - Thirudathe -- 1961 film by P. Neelakantan
Wikipedia - Thiruda Thiruda -- 1993 film by Mani Ratnam
Wikipedia - Thiruevvul -- Hindu temple of Vishnu in Thiruvallur, India
Wikipedia - Thirukkovil Sithira Velayutha Swami Kovil
Wikipedia - Thirukkovil
Wikipedia - Thirukkural
Wikipedia - Thirukonachala Vaibhavam -- Tamil literary work
Wikipedia - Thirumagal (TV series) -- Indian TV series
Wikipedia - Thirumakkottai -- Village in Tamil Nadu, India
Wikipedia - Thirumalachari Ramasami
Wikipedia - Thirumala-Devi Kanneganti -- Indian immunologist
Wikipedia - Thirumalai Thenkumari -- 1970 film by A. P. Nagarajan
Wikipedia - Thirumanam (2019 film) -- 2019 Indian Tamil-language film directed by Cheran
Wikipedia - Thirumanam Enum Nikkah -- 2014 Indian Tamil-language film
Wikipedia - Thirumanam -- 1958 film by A. Bhimsingh
Wikipedia - Thirumangalam Sree Maha Vishnu Siva Temple -- Hindu temple in India
Wikipedia - Thirumathi Hitler -- 2020 Tamil television series
Wikipedia - Thirumathi Palanisamy -- 1992 Tamil comedy-drama film
Wikipedia - Thirumathi Selvam -- 2007 Tamil drama
Wikipedia - Thirumathi Thamizh -- 2013 Tamil film
Wikipedia - Thirumittakode Anchumoorthi Temple -- Hindu temple in Kerala
Wikipedia - Thirumurugan (director) -- Indian film and television director
Wikipedia - Thirumurugan Gandhi -- Indian human rights activist
Wikipedia - Thirunakkara Sree Mahadevar Temple, Kottayam -- Temple of Lord Shiva in Kerala, India
Wikipedia - Thirupathi (2006 Kannada film) -- 2006 Indian Kannada-language action-crime-drama film directed by Shivamani
Wikipedia - Thirutham -- 2007 Tamil film
Wikipedia - Thiruthangal Nadar College -- College in Tamil Nadu, India
Wikipedia - Thiruthiraipoondi block -- Revenue block in India
Wikipedia - Thiruthuraipoondi Junction railway station -- Railway station in Tamil Nadu, India
Wikipedia - Thiruttu Payale -- 2006 film by Susi Ganeshan
Wikipedia - Thiruttu VCD -- 2015 film Indian Tamil-language comedy film
Wikipedia - Thiruvalaputhur T A Kaliyamurthy -- Indian musician
Wikipedia - Thiruvalluvar Arts and Science College -- General degree college located in Kurinjipadi, Tamil Nadu
Wikipedia - Thiruvalluvar -- Tamil poet and philosopher
Wikipedia - Thiruvambadi Sri Krishna Temple
Wikipedia - Thiruvambady Airport -- Proposed Airport in Kerala
Wikipedia - Thiruvambady Convention Centre, Thrissur
Wikipedia - Thiruvananthapuram-Nagercoil-Kanyakumari line -- Indian railway line
Wikipedia - Thiruvananthapuram Rajdhani Express -- Passenger train service in India
Wikipedia - Thiruvangoor -- Village in Kerala, India
Wikipedia - Thiruvatta Mahadeva Temple -- Hindu temple in Kerala, India
Wikipedia - Thiruvattar block -- Revenue block in India
Wikipedia - Thiruvengadam Lakshman Sankar
Wikipedia - Thiruvenkatachari Parthasarathy
Wikipedia - Thiruverumbur block -- Revenue block in India
Wikipedia - Thiru Vikram -- Inventor and co-founding CEO of Buffalo Automation
Wikipedia - Thiruvilaiyadal -- 1965 film A. P. Nagarajan
Wikipedia - Thiruvonam (film) -- 1975 film by Sreekumaran Thampi
Wikipedia - This Acting Business -- 1933 film
Wikipedia - This Ain't a Love Song (Scouting for Girls song) -- 2010 single by Scouting for Girls
Wikipedia - This Ain't a Love Song -- 1995 single by Bon Jovi
Wikipedia - This Ain't Avatar XXX -- 2010 film by Axel Braun
Wikipedia - This American Life (TV series) -- American television series
Wikipedia - This American Life -- US public radio program
Wikipedia - Thisanotia -- Genus of moths
Wikipedia - This Art Club Has a Problem! -- Japanese manga series
Wikipedia - This Ascension
Wikipedia - This Band (band) -- Filipino indie pop band
Wikipedia - This Beautiful City -- Film by Ed Gass-Donnelly
Wikipedia - This Beautiful Republic -- American Christian rock band
Wikipedia - This Book Needs No Title
Wikipedia - This Boy's Life -- 1993 film by Michael Caton-Jones
Wikipedia - This Bridge Called My Back -- 1981 feminist anthology
Wikipedia - This Can't Happen Here -- 1950 film
Wikipedia - This Changes Everything (book) -- 2014 book by Naomi Klein
Wikipedia - This Charming Man (film) -- 2002 film
Wikipedia - This Charming Man -- 1983 single by The Smiths
Wikipedia - This (computer programming) -- In programming languages, the object or class the currently running code belongs tot
Wikipedia - This Country Is Bad Ass -- Single by Sasha Pieterse
Wikipedia - This Crazy Heart -- 2017 film
Wikipedia - This Day and Age (film) -- 1933 film by Cecil B. DeMille
Wikipedia - This Day (song) -- 2018 song by Emma's Imagination
Wikipedia - This Day -- Nigerian newspaper
Wikipedia - This Dust Was Once the Man -- Elegiac poem by Walt Whitman about Abraham Lincoln
Wikipedia - This Earth Is Mine (1961 film) -- 1961 film
Wikipedia - Thiseio
Wikipedia - This Endris Night -- Song
Wikipedia - This England (magazine) -- Magazine published in England
Wikipedia - This Family -- Single by Magnapop
Wikipedia - This Feels Terrible -- Comedy and romance podcast
Wikipedia - This Freedom -- 1923 film
Wikipedia - This Funny World -- American newspaper cartoon panel (1944-1985)
Wikipedia - This Girl (Cookin' on 3 Burners song)
Wikipedia - This Girl's Life -- 2003 film by Ash Baron-Cohen
Wikipedia - This Grave Is Too Small for Me -- 2013 dramatic stage production
Wikipedia - This Groove -- 2003 single by Victoria Beckham
Wikipedia - This Group of People -- Taiwanese comedy YouTube channel
Wikipedia - This Gun for Hire (TV movie) -- American TV movie
Wikipedia - This Head I Hold -- 2012 song by Electric Guest
Wikipedia - This Heat -- English rock band
Wikipedia - This Hero Stuff -- 1919 silent film by Henry King
Wikipedia - This House Is Not for Sale (song) -- 2016 single by Bon Jovi
Wikipedia - This House (Tracie Spencer song) -- 1990 single by Tracie Spencer
Wikipedia - This Immortal -- Novel by Roger Zelazny
Wikipedia - This I Promise You -- 2000 single by NSYNC
Wikipedia - This I Remember -- 1949 memoir by Eleanor Roosevelt
Wikipedia - This Is 40 -- 2012 film by Judd Apatow
Wikipedia - This Is America (album) -- 1968 studio album by Kim Weston
Wikipedia - This Is America (song)
Wikipedia - This Is a Move -- 2019 song by Tasha Cobbs Leonard
Wikipedia - This Is Barbara Mandrell -- 1976 album by Barbara Mandrell
Wikipedia - This Is Camp X-Ray -- Art installation created by the artist Jai Redman
Wikipedia - This Is Congo -- 2017 documentary film
Wikipedia - This Is England '86 -- 2010 British drama series
Wikipedia - This Is England '88 -- 2011 British drama series
Wikipedia - This Is England '90 -- 2015 British drama series
Wikipedia - This Is England -- 2006 film
Wikipedia - This is For You, Anna -- 1983 Canadian play
Wikipedia - This Is Gospel -- 2013 single by Panic! at the Disco
Wikipedia - This Is Hardcore (song) -- 1998 single by Pulp
Wikipedia - This Is Heaven -- 1929 film
Wikipedia - This Is Herman Cain! -- 2011 autobiography by Herman Cain
Wikipedia - This Is How the Wind Shifts -- 2013 album by Silverstein
Wikipedia - This Is How We Do It -- 1995 single by Montell Jordan
Wikipedia - This Is How We Party -- 1998 single by S.O.A.P.
Wikipedia - This Is How We Roll -- country song
Wikipedia - This Is How You Lose the Time War -- Novella by Amal el-Mohtar and Max Gladstone
Wikipedia - This Is It (concert residency) -- Michael Jackson concerts
Wikipedia - This Is It (Melba Moore song) -- 1976 single by Melba Moore
Wikipedia - This Is It (Michael Jackson song) -- Michael Jackson song
Wikipedia - This Is It (Scotty McCreery song) -- 2018 song by Scotty McCreery
Wikipedia - This Is Just to Say -- Poem by William Carlos Williams
Wikipedia - This Is Life (film) -- 1953 film
Wikipedia - This Is Love (podcast) -- American true love podcast
Wikipedia - This Is Me (Climie Fisher song) -- 1986 single by Climie Fisher
Wikipedia - This Is Me (Demi Lovato song) -- 2008 single by Demi Lovato and Joe Jonas
Wikipedia - This Is M.E. -- Album by Melissa Etheridge
Wikipedia - This Is My Affair -- 1937 film by William A. Seiter
Wikipedia - This Is My Country (film) -- 1984 film
Wikipedia - This Is My Country (Lee Greenwood album) -- 1988 album by Lee Greenwood
Wikipedia - This Is My Life (1992 film) -- 1992 film by Nora Ephron
Wikipedia - This Is My Life (EurobandiM-CM-0 song) -- 2008 EurobandiM-CM-0 song
Wikipedia - This Is My Story (memoir) -- 1937 memoir by Eleanor Roosevelt
Wikipedia - This Is My Street -- 1964 film by Sidney Hayers
Wikipedia - This Is Nightlive -- |Irish comedy show
Wikipedia - This Is Not a Burial, It's a Resurrection -- 2019 Mosotho drama film
Wikipedia - This Is Not America -- Song by David Bowie
Wikipedia - This Is Not Berlin -- 2019 Mexican film
Wikipedia - This Is No Time for Romance -- 1967 film
Wikipedia - This Is Not Propaganda -- 2019 book
Wikipedia - This is Opera -- Documentary series about opera
Wikipedia - This Is Paris -- 2020 documentary film
Wikipedia - This Is Real -- 2019 song by Jax Jones and Ella Henderson
Wikipedia - This Is Sanlitun -- 2013 film
Wikipedia - This Is Spinal Tap -- 1984 film by Rob Reiner
Wikipedia - This is SportsCenter -- Television commercial series
Wikipedia - This Is the Army -- 1943 film by Michael Curtiz
Wikipedia - This Is the BBC -- 2006 live album by Robyn Hitchcock
Wikipedia - This Is the End -- 2013 apocalyptic comedy film by Seth Rogen and Evan Goldberg
Wikipedia - This Is the House That Jack Built -- British nursery rhyme and cumulative tale
Wikipedia - This Is the Kit -- British folk rock musician
Wikipedia - This Is the Life (1935 film) -- 1935 film by Marshall Neilan
Wikipedia - This Is the Night (1932 film) -- 1932 film
Wikipedia - This Is the Place Monument -- Monument in Salt Lake City, Utah USA
Wikipedia - This Is the Record of John -- Verse anthem written by Orlando Gibbons
Wikipedia - This Is the World We Live In -- 2003 single by Alcazar
Wikipedia - This Is the Year -- 2020 American comedy-drama film
Wikipedia - This Is Tomorrow (Bryan Ferry song) -- 1977 single by Bryan Ferry
Wikipedia - This Is Us (season 1) -- Season of television series This Is Us
Wikipedia - This Is Us (season 2) -- Season of television series This Is Us
Wikipedia - This Is Us (season 3) -- Season of television series This Is Us
Wikipedia - This Is Us (season 4) -- Season of television series This Is Us
Wikipedia - This is Us
Wikipedia - This Is Us -- American comedy-drama television series
Wikipedia - This Is Vegas -- Video game
Wikipedia - This Is What Inequality Looks Like -- Anthology of essays on inequality in Singapore
Wikipedia - This Is What Winning Looks Like -- Documentary film about the War in Afghanistan
Wikipedia - This Is What You Came For -- 2016 single by Calvin Harris featuring Rihanna
Wikipedia - This Is Where I Came In (song) -- 2001 single by Bee Gees
Wikipedia - This Is Where I Leave You -- 2014 film
Wikipedia - This Is Why I'm Hot -- 2007 single by Mims
Wikipedia - This Is Your Brain on Drugs -- US anti-drug campaign
Wikipedia - This Is Your Brain On Music
Wikipedia - This Is Your Brain on Music
Wikipedia - This Is Your Life (British TV series) -- British television series
Wikipedia - This Is Your Night -- 1996 album by Amber
Wikipedia - This Just Might Be... the Truth -- 1994 album by Refused
Wikipedia - This Land Is Your Land -- Folk song by Woody Guthrie
Wikipedia - This Land (podcast) -- American podcast
Wikipedia - This Life (Vampire Weekend song) -- 2019 single by Vampire Weekend
Wikipedia - This Little Piggy -- Nursery rhyme
Wikipedia - This Long Pursuit -- autobiographical book by Richard Holmes
Wikipedia - This Love (Maroon 5 song) -- 2004 single by Maroon 5
Wikipedia - This machine kills fascists -- Slogan coined by Woody Guthrie
Wikipedia - This Mad World -- 1930 film
Wikipedia - This Man Belongs to Me -- 1950 film
Wikipedia - This Man Is Dangerous -- 1941 film
Wikipedia - This Man Is Mine (1934 film) -- 1934 film by John Cromwell
Wikipedia - This Man... This Monster!
Wikipedia - This Man -- Internet hoax
Wikipedia - This Marriage Business -- 1938 American film directed by Christy Cabanne
Wikipedia - This Means War (film) -- 2012 film
Wikipedia - This Mechanical Age -- 1954 film
Wikipedia - Thismia americana -- Species of plant
Wikipedia - Thismia -- Genus of plants
Wikipedia - This Modern Age -- 1931 film
Wikipedia - This Morning (TV programme) -- British daytime television programme
Wikipedia - This Morning with Richard Not Judy -- Comedy television series
Wikipedia - This Mortal Coil
Wikipedia - This Mother's Daughter -- 1976 album by Nancy Wilson
Wikipedia - This Night I'll Possess Your Corpse -- 1967 film directed by JosM-CM-) Mojica Marins
Wikipedia - This Old Man -- English language children's song, counting and nursery rhyme
Wikipedia - This One or None -- 1932 film
Wikipedia - This One's for You (David Guetta song)
Wikipedia - This One's Gonna Hurt You (For a Long, Long Time) -- 1992 single by Travis Tritt and Marty Stuart
Wikipedia - This One Summer -- 2014 Graphic Novel by Mariko and Jilian Tamaki
Wikipedia - This One Time at Space Camp
Wikipedia - This Publican -- 1938 novel by Dornford Yates
Wikipedia - This Reckless Age -- 1932 film
Wikipedia - This Side of Heaven -- 1934 film by William K. Howard
Wikipedia - This Sporting Life (novel)
Wikipedia - This Storm (novel) -- 2019 historical and crime fiction novel
Wikipedia - This Summer at Five -- 1963 film
Wikipedia - This Summer's Gonna Hurt like a MotherFucker -- 2015 song by American pop band Maroon 5
Wikipedia - This Thing Called Love (1929 film) -- 1929 film
Wikipedia - This Time (Dina Carroll song) -- 1993 single by Dina Carroll
Wikipedia - This Time with Alan Partridge -- BBC comedy show starring Steve Coogan
Wikipedia - This Tiny World -- 1972 film
Wikipedia - Thistle (dinghy) -- Sailboat class
Wikipedia - Thistledown (film) -- 1938 film by Arthur B. Woods
Wikipedia - Thistle Hotels -- Company
Wikipedia - Thistles Centre -- Shopping Centre in Stirling, Scotland.
Wikipedia - Thistle -- Common name of a group of flowering plants
Wikipedia - Thistle Yolette Harris -- Australian botanist
Wikipedia - This Too Shall Pass (The Fold album) -- 2006 studio album by The Fold
Wikipedia - This Too Shall Pass (Tuna album) -- 2015 studio album by Tuna
Wikipedia - This too shall pass -- Adage reflecting on the temporary nature, or ephemerality, of the human condition
Wikipedia - This Town Ain't Big Enough for Both of Us -- 1974 single by Sparks
Wikipedia - This Town (Niall Horan song) -- 2016 single by Niall Horan
Wikipedia - This Tuesday in Texas -- 1991 World Wrestling Federation pay-per-view event
Wikipedia - This TV -- American television network
Wikipedia - Thisuri Yuwanika -- Sri Lankan actress
Wikipedia - This Used to Be My Playground -- 1992 single by Madonna
Wikipedia - This Was a Man (Jeffrey Archer) -- 2016 novel by Jeffrey Archer
Wikipedia - This was their finest hour -- 1940 speech by Winston Churchill
Wikipedia - This Way Out -- 1916 film
Wikipedia - This Way Please -- 1937 film by Robert Florey
Wikipedia - This Way Up (TV series) -- British comedy-drama television series
Wikipedia - This Weekend -- 2012 film by Tinu Verma
Wikipedia - This Week in Science -- Science podcast
Wikipedia - This Week (ITV TV series)
Wikipedia - This Wheel's on Fire: Levon Helm and the Story of The Band
Wikipedia - This Wheel's on Fire -- Bob Dylan song
Wikipedia - This Woman (film) -- 1924 film directed by Phil Rosen
Wikipedia - This Woman is Mine -- 1941 film by Frank Lloyd
Wikipedia - Thita (genus) -- Genus of beetles
Wikipedia - Thita Lamsam -- Thai figure skater
Wikipedia - Thitarodes litangensis -- Species of insect
Wikipedia - Thi Thi Win -- Burmese archer
Wikipedia - Thiththa Aththa -- Sri Lankan comedy film
Wikipedia - Thitima Suttasunthorn -- Thai singer
Wikipedia - Thitiphun Chuayprakong -- Thai professional golfer
Wikipedia - Thitipoom Techaapaikhun -- Thai actor and host
Wikipedia - Thittam Poattu Thirudura Kootam -- 2019 Tamil heist film
Wikipedia - Thiyey Mihithuge Vindhakee -- 2003 Maldivian romantic television series
Wikipedia - ThM-aM-;M-+a ThiM-CM-*n-HuM-aM-:M-? Province -- Province of Vietnam
Wikipedia - Thodu Needa -- 1965 film directed by Adurthi Subba Rao
Wikipedia - Tholos do Barro -- Megalithic site near Sintra, Portugal
Wikipedia - Thol. Thirumavalavan -- Indian politician
Wikipedia - Thomas Faunce -- Australian bioethicist and researcher
Wikipedia - Thomas Lothian -- American politician
Wikipedia - Thomas Mathis -- Austrian sports shooter
Wikipedia - Thomas Perry (luthier) -- Irish luthier
Wikipedia - Thomas Thiis-Evensen -- Norwegian architect
Wikipedia - Thomas Worthington (Douai) -- English Catholic priest and college president
Wikipedia - Thoracic breathing
Wikipedia - Thornborough Henges -- Neolithic henge complex in North Yorkshire, England
Wikipedia - Thornycroft Hathi -- Four wheel drive artillery tractor
Wikipedia - Thorvald Nicolai Thiele
Wikipedia - Thorvald N. Thiele -- Danish astronomer
Wikipedia - Those Who Make Revolution Halfway Only Dig Their Own Graves -- 2016 film by Mathieu Denis
Wikipedia - Thought experiment -- Considering hypothesis, theory, or principle for the purpose of thinking through its consequences
Wikipedia - Thozhilali -- 1964 film by M. A. Thirumurugam
Wikipedia - Thracian clothing -- Costume of Thracians and Dacians in the Ancient World
Wikipedia - Thrapsathiri -- Greek wine grape variety
Wikipedia - Three Hundred and Thirty Five Years' War -- Hypothetical war
Wikipedia - Three-legged crow -- Mythical bird
Wikipedia - Three Sovereigns and Five Emperors -- Mythic rulers and culture heroes of ancient China
Wikipedia - Three Thieves (2019 film) -- 2019 Nigerian film
Wikipedia - Three Turnings of the Wheel of Dharma -- concept within Buddhism
Wikipedia - Thrust tectonics -- Study of the structures formed by, and the tectonic processes associated with, the shortening and thickening of the crust
Wikipedia - Thunderegg -- A nodule-like rock, that is formed within rhyolitic volcanic ash layers
Wikipedia - Thuringian states -- Several federal states within the German Reich
Wikipedia - Tia Powell -- American psychiatrist and bioethicist
Wikipedia - Tibialis anterior muscle -- Muscle in humans that originates along the upper two-thirds of the lateral surface of the tibia
Wikipedia - Tidjane Thiam -- Ivorian businessman
Wikipedia - Tiffany Gauthier -- French alpine ski racer
Wikipedia - Tigist Shibabaw -- Ethiopian hip hop singer
Wikipedia - Tigmamanukan -- Philippine mythical creature
Wikipedia - Tigrayans -- Indigenous ethnic group in Northern Ethiopia and Eritrea
Wikipedia - Tigray for Democracy & Justice Party -- Political party in Ethiopia
Wikipedia - Tigray Province -- Former province in northern Ethiopia
Wikipedia - Tigray Region -- State in northern Ethiopia
Wikipedia - Tikbalang -- Philippine mythical creature
Wikipedia - Tik Tik Tik (1981 film) -- 1981 film by P. Bharathiraja
Wikipedia - Tilahun Gizaw -- Ethiopian student activist
Wikipedia - Tilfi -- Handmade Eritrean clothing
Wikipedia - Tillys -- American retail clothing company
Wikipedia - Timeline of Addis Ababa -- Chronology of Addis Ababa, the capital of Ethiopia
Wikipedia - Timeline of clothing and textiles technology
Wikipedia - Tim Mathieson -- Australian hairdresser and partner of Prime Minister Julia Gillard
Wikipedia - Tinkinswood -- Neolithic dolmen in Wales
Wikipedia - Tinnitus -- Perception of sound within the human ear ("ringing of the ears") when no external sound is present
Wikipedia - Tinplate -- Thinly coated sheets of wrought iron or steel with tin
Wikipedia - Tiny Pretty Things -- American drama television series
Wikipedia - Tirhuta script -- Script of Maithili language
Wikipedia - Tiridates III of Parthia -- King of Parthia (AD 35-36)
Wikipedia - Tiridates II of Parthia
Wikipedia - Tirthika
Wikipedia - TirukkuM-aM-9M-^_aM-aM-8M-7 -- an ancient Tamil composition on personal ethics and morality
Wikipedia - Tirupathi Express (film) -- 2014 Kannada language film
Wikipedia - Tisza culture -- Neolithic archaeological culture
Wikipedia - Tithi -- Aspect of Vedic timekeeping
Wikipedia - Tithonian -- Third and last age of the late Jurassic
Wikipedia - Tithorea railway station -- Station in Phthiotis, Central Greece
Wikipedia - Title Nine (clothing) -- American manufacturer of athletic clothing and womenM-bM-^@M-^Ys workout clothes
Wikipedia - Titulo CM-JM- -- Early colonial KM-JM-
Wikipedia - Tiyanak -- Philippine mythical creature
Wikipedia - Tlahuizcalpantecuhtli -- Gods within the Aztec religion
Wikipedia - TM-CM-)lie Mathiot -- French pole vaulter
Wikipedia - TM-EM-7 Newydd Burial Chamber -- Neolithic dolmen in Wales
Wikipedia - TN postcode area -- Postcode area within the United Kingdom
Wikipedia - Toadstone -- Mythical gemstone, actually a fossilized fish tooth
Wikipedia - Toast sandwich -- sandwich made with two thin slices of bread
Wikipedia - Toba Kakri -- Town located within the Pishin District of Pakistan
Wikipedia - To Catch a Thief -- 1955 film by Alfred Hitchcock
Wikipedia - Tokusa-M-EM-^L -- Third son of the founder and first king of Baekje, Onjo of Baekje
Wikipedia - Tolosa Nurgi -- Ethiopian athlete
Wikipedia - Tolossa Kotu -- Ethiopian long-distance runner and coach
Wikipedia - Tolvan holed stone -- Neolithic holed stone near Gweek, Cornwall
Wikipedia - Tomas Rivera Policy Institute -- Latino think tank based at the University of Southern California
Wikipedia - Tomb of the Eagles -- Neolithic chambered tomb
Wikipedia - Tomorrow Could Be the Day Things Change -- 2018 album by Classified
Wikipedia - Tomorrow in the Battle Think on Me -- Novel by Javier Marias
Wikipedia - Tony Tan Lay Thiam -- Singaporean politician
Wikipedia - Too Much of a Good Thing (radio play)
Wikipedia - Too Much of Nothing -- Bob Dylan song
Wikipedia - Topman -- UK mens clothing company
Wikipedia - Topographic prominence -- Characterizes the height of a mountain or hill's summit by the vertical distance between it and the lowest contour line encircling it but containing no higher summit within it; it is a measure of the independence of a summit
Wikipedia - Topshop -- British clothing retailer
Wikipedia - Torphichen and Bathgate Pipe Band -- Pipe band from West Lothian, Scotland
Wikipedia - Torrance Tests of Creative Thinking
Wikipedia - Torrid (clothing retailer) -- American retail chain
Wikipedia - To Say Nothing of the Dog -- Novel by Connie Willis
Wikipedia - Toto the Third Man -- 1951 film
Wikipedia - Tough Love: My Story of the Things Worth Fighting For -- 2019 book
Wikipedia - Tourism in Thiruvananthapuram -- Attractions in Thiruvananthapuram
Wikipedia - Toussaint Pothier -- Canadian politician
Wikipedia - Towards a Global Ethic: An Initial Declaration
Wikipedia - Tower of Babel -- Mythical tower described in the Book of Genesis
Wikipedia - To Wong Foo, Thanks for Everything! Julie Newmar -- 1995 film directed by Beeban Kidron
Wikipedia - Toxin -- Poisonous substance produced within living cells or organisms
Wikipedia - Toys "R" Us -- American international toy, clothing and baby product retailer
Wikipedia - TQ postcode area -- Postcode area within the United Kingdom
Wikipedia - Trabea -- Various types of Ancient Roman clothing, especially a toga-like garment worn by Consuls, distinguished by its red or purple color
Wikipedia - Trachyteuthis -- Genus of fossil cephalopod
Wikipedia - Tradinno -- Giant, animatronic, fire-breathing dragon
Wikipedia - Traffic barrier -- Barrier installed within medians of and next to roads to prevent vehicle collisions
Wikipedia - TRAFFICTHIEF
Wikipedia - Trail ethics
Wikipedia - Trail of the Horse Thieves -- 1929 film
Wikipedia - Trail Ridge Road -- Highway in Colorado within Rocky Mountain National Park
Wikipedia - Training Within Industry -- Service for on the job training in industry
Wikipedia - Tranent -- Town in East Lothian, Scotland
Wikipedia - Tranquility (ISS module) -- Third node on the U.S. Orbital Segment of the International Space Station
Wikipedia - Transference -- phenomenon within psychotherapy
Wikipedia - Transitional Government of Tigray -- Caretaker administration that established by House of Federation of Ethiopia on 7 November 2020
Wikipedia - Translation Changes Everything -- Book by Lawrence Venuti
Wikipedia - Transparent Things (novel) -- Novel by Vladimir Nabokov
Wikipedia - Transparify -- Rating of the financial transparency of think tanks
Wikipedia - Transport protein -- Protein that moves other materials within an organism
Wikipedia - Transport -- Human-directed movement of things or people between locations
Wikipedia - Travis Thiessen -- Canadian ice hockey defenseman
Wikipedia - Treaty of BM-CM-$rwalde -- France agrees to provide financial support for Swedish intervention in the Thirty Years War
Wikipedia - Treaty of Lubeck -- 1629 peace treaty during the Thirty Years' War
Wikipedia - Treaty of Rhandeia -- Peace treaty between the Roman and Parthian Empires (AD 63)
Wikipedia - TregoED -- Critical thinking skill
Wikipedia - Trial of the Thirty
Wikipedia - Triangle: Going to America -- 2014 Ethiopian action film
Wikipedia - Tribal knowledge -- Information or knowledge that is known within a tribe but often unknown outside of it
Wikipedia - Tribhuwana Wijayatunggadewi -- Javanese third monarch of Majapahit empire
Wikipedia - Tribune Tower -- Neo-Gothic skyscraper in Chicago, Illinois
Wikipedia - Trifolium beckwithii -- Species of flowering plant in the bean family Fabaceae
Wikipedia - Trifolium cyathiferum -- Species of flowering plant in the bean family Fabaceae
Wikipedia - Trifurcula cytisanthi -- Species of moth
Wikipedia - Trilithon -- Structure consisting of two large vertical stones supporting a third stone set horizontally across the top
Wikipedia - Trimix (breathing gas) -- Breathing gas consisting of oxygen, helium and nitrogen
Wikipedia - Triple-headed eagle -- Mythical creature
Wikipedia - Triple Seat -- Marathi language romantic comedy film
Wikipedia - Trithionate hydrolase -- Class of enzymes
Wikipedia - Triune ethics Meta-theory
Wikipedia - Triune ethics theory -- Metatheory in moral psychology
Wikipedia - Troglolestes sokolovi -- Species of predatory air-breathing land slug
Wikipedia - Trolley problem -- Thought experiment in ethics
Wikipedia - Trousers -- Clothing for the legs and lower body
Wikipedia - Trovata -- American clothing company
Wikipedia - TR postcode area -- Postcode area within the United Kingdom
Wikipedia - True and Free Seventh-day Adventists -- Group formed as the result of a schism within the Seventh-day Adventist Church in Europe during World War I
Wikipedia - True name -- Name of a thing or being that expresses its true nature
Wikipedia - True Orthodoxy -- Movement within Orthodox Christianity that has been separated from the mainstream Eastern Orthodox Church over issues of ecumenism and calendar reform since the 1920s
Wikipedia - Trust of Thieves -- 1929 film
Wikipedia - Trustworthiness
Wikipedia - Truthiness -- Quality of preferring concepts or facts one wishes to be true, rather than concepts or facts known to be true
Wikipedia - Tsaliet -- River in the Tembien highlands of Ethiopia
Wikipedia - Tsech'i River -- River in the Tembien highlands of Ethiopia
Wikipedia - Tsehay Gemechu -- Ethiopian athlete
Wikipedia - Tselemti -- District in Tigray Region, Ethiopia
Wikipedia - Tsgabu Grmay -- Ethiopian road bicycle racer
Wikipedia - T-shirt -- Piece of clothing with short sleeves, a round or V-shaped neckline, without collars, pockets or buttons
Wikipedia - TSOG: The Thing That Ate the Constitution
Wikipedia - TS postcode area -- Postcode area within the United Kingdom
Wikipedia - T. S. Sathyavathi -- Indian musicologist
Wikipedia - T Third Street -- San Francisco light rail line
Wikipedia - Tugarin -- Mythical creature
Wikipedia - Tujhyat Jeev Rangala -- Indian Marathi language TV show
Wikipedia - Tula Kalnnaar Nahi -- 2017 Marathi language film by Swapna Waghmare Joshi
Wikipedia - Tulama Oromo people -- Oromo subgroup of central Ethiopia
Wikipedia - Tule Valley -- valley within the Great Basin in western Utah
Wikipedia - Tullus Hostilius -- Third King of Rome
Wikipedia - Tumba MadM-EM->ari -- Neolithic settlement
Wikipedia - Turbofan -- Airbreathing jet engine designed to provide thrust by driving a fan
Wikipedia - Turbojet -- Airbreathing jet engine, typically used in aircraft
Wikipedia - Turkana Basin -- Large endorheic basin mainly in Kenya and Ethiopia
Wikipedia - Turkestan Autonomous Soviet Socialist Republic -- Former Autonomous Republic within Russian Soviet Federative Socialist Republic
Wikipedia - Turkish Economic and Social Studies Foundation -- Non-governmental think tank
Wikipedia - Turmi -- Place in Ethiopia
Wikipedia - Turnus -- Mythical character King of the Rutuli
Wikipedia - Tusoteuthis -- Genus of Cretaceous cephalopods
Wikipedia - Tutu (clothing)
Wikipedia - Tuya -- A flat-topped, steep-sided volcano formed when lava erupts through a thick glacier or ice sheet
Wikipedia - Twenty-fifth Dynasty of Egypt -- Ethiopian period of Ancient Egypt
Wikipedia - Twenty-third Dynasty of Egypt
Wikipedia - Two-coloured thick-toed gecko -- Species of reptile
Wikipedia - Two Minor Ethical-Religious Essays
Wikipedia - Two Nudes Bathing -- 1995 film
Wikipedia - Twothirtyeight -- Rock band
Wikipedia - TW postcode area -- Postcode area within the United Kingdom
Wikipedia - Tyrinthia -- Genus of beetles
Wikipedia - Tzaraath -- Disfigurative conditions of the skin, clothing and houses
Wikipedia - UB postcode area -- Postcode area within the United Kingdom
Wikipedia - U Can't Touch This -- 1990 song by MC Hammer
Wikipedia - Udayakantha Gunathilaka -- Sri Lankan politician
Wikipedia - Ugallu -- Mythical monster in Babylonian religion
Wikipedia - Ujjayi -- Breathing technique used in some Taoist and Yoga practices
Wikipedia - Ulithi -- Atoll (island) in the Caroline Islands of the western Pacific Ocean
Wikipedia - Ulkuthu -- 2017 Tamil-language film directed by Caarthick Raju
Wikipedia - Ultramontanism -- Clerical political conception within the Catholic Church
Wikipedia - Umali Thilakarathne -- Sri Lankan actress
Wikipedia - Uncharted 2: Among Thieves -- 2009 action-adventure game
Wikipedia - Uncharted 4: A Thief's End -- 2016 action-adventure game
Wikipedia - Undecimber -- Name for a thirteenth month in a calendar that normally has twelve months
Wikipedia - Under Armour -- American sports clothing and accessories company
Wikipedia - Under-Secretary-General of the United Nations -- Official within the United Nations
Wikipedia - Understanding -- Ability to think about and use concepts to deal adequately with an object
Wikipedia - Undersuit -- Clothing worn under a protective suit
Wikipedia - Underwater breathing apparatus -- Equipment which provides breathing gas to an underwater diver
Wikipedia - Unearthing -- Book by Alan Moore
Wikipedia - UNeDocs -- Planned document standard for global electronic trade within UN/CEFACT
Wikipedia - Unethical human experimentation in the United States
Wikipedia - Unethical human experimentation -- Human experimentation that violates the principles of medical ethics
Wikipedia - Uniform -- Similar clothing worn by a group of people
Wikipedia - Unique identifier -- Identifier which is the only one identifying an object within a system
Wikipedia - United Arrows -- A Japanese clothing brand.
Wikipedia - United Bamboo -- Clothing brand
Wikipedia - United Ethiopian Democratic Forces -- Political coalition
Wikipedia - United Kingdom Internal Market Act 2020 -- Public bill to update trading laws within the UK
Wikipedia - United States Court of Appeals for the Third Circuit -- Current United States federal appellate court
Wikipedia - United States House Journal -- Written record of proceedings within the US House of Representatives
Wikipedia - United States Marine Corps Scout Sniper -- Occupational field and specialty within the USMC
Wikipedia - United States party politics and the political status of Puerto Rico -- Political status of Puerto Rico within the U.S.
Wikipedia - United States President's Commission on CIA activities within the United States
Wikipedia - United States President's Commission on CIA Activities within the United States -- Panel investigating intelligence activities within the U.S.
Wikipedia - United States Senate Journal -- Written record of proceedings within the US Senate
Wikipedia - Universal causation -- Proposition that everything in the universe has a cause and is thus an effect of that cause
Wikipedia - Universal ethics
Wikipedia - Universal ethic
Wikipedia - Universal Music Plaza Stage -- Outdoor amphitheater located within Universal Studios Florida
Wikipedia - University of Maryland Global Campus -- Institution within the University System of Maryland
Wikipedia - University of Missouri School of Music -- School of Music within the University of Missouri in Columbia, Missouri
Wikipedia - University Stadium (Thiruvananthapuram) -- Sports Stadium in Trivandrum City
Wikipedia - Univocity of being -- The idea that words describing the properties of God mean the same thing as when they apply to people or things
Wikipedia - Unix domain socket -- Socket for exchanging data between processes executing on the same OS; similar to an Internet socket, but all communication occurs within the same OS
Wikipedia - Unmatta -- Indian Marathi science fiction movie
Wikipedia - Unnai Naan Santhithen -- 1984 film by K. Rangaraj
Wikipedia - Unnidathil Ennai Koduthen -- 1998 film by Vikraman
Wikipedia - Unstan Chambered Cairn -- Neolithic chambered cairn
Wikipedia - Untitled third Fantastic Beasts film {{DISPLAYTITLE:Untitled third ''Fantastic Beasts'' film -- Untitled third Fantastic Beasts film {{DISPLAYTITLE:Untitled third ''Fantastic Beasts'' film
Wikipedia - Unto This Last -- Essay on economics by John Ruskin
Wikipedia - Upazila -- Third-level administrative divisions of Bangladesh
Wikipedia - UPF-Centre for Animal Ethics -- Spanish think tank
Wikipedia - Upper Palaeolithic
Wikipedia - Upper Paleolithic -- Subdivision of the Paleolithic or Old Stone Age
Wikipedia - Upset welding -- Electric resistance welding technique where the heated parts are forced together resulting in a thickened section along the weld area
Wikipedia - Uranium ore -- Economically recoverable concentrations of uranium within the Earth's crust
Wikipedia - Urban Gothic
Wikipedia - Uretiti Beach -- Clothing-optional beach in New Zealand
Wikipedia - Uridimmu -- Mesopotamian mythical creature
Wikipedia - Urolithin A -- Chemical compound
Wikipedia - Urolithin B -- Chemical compound
Wikipedia - Urolithin -- Group of chemical compounds
Wikipedia - Uromyces dianthi -- Species of fungus
Wikipedia - Uroteuthis bartschi -- Species of mollusc
Wikipedia - Uroteuthis duvauceli -- Species of cephalopod
Wikipedia - U R the Best Thing -- 1992 single by D:Ream
Wikipedia - Uruthikol -- 2017 Indian Tamil-language film by R Ayyanar
Wikipedia - Urvashi Bharathi -- 1973 film by Thikkurissy Sukumaran Nair
Wikipedia - USB 3.0 -- Third major version of the Universal Serial Bus standard
Wikipedia - USC&GS Discoverer (1918) -- The first of this name was a survey ship in the United States Coast and Geodetic Survey
Wikipedia - USDA Rural Development -- Mission area within the United States Department of Agriculture
Wikipedia - User talk:Davidworthington7
Wikipedia - User talk:Isabel gauthier
Wikipedia - User talk:Thialfi
Wikipedia - User talk:Xxanthippe
Wikipedia - Usha Vidyarthi -- Indian politician
Wikipedia - USNS Richard G. Matthiesen (T-AOT-1124) -- Former United States naval vessel
Wikipedia - U.S. Route 136 in Illinois -- US Highway section within the state of Illinois
Wikipedia - U.S. Route 160 in Arizona -- US Highway section within the state of Arizona
Wikipedia - U.S. Route 231 in Alabama -- US Highway section within the state of Alabama
Wikipedia - U.S. Route 26 in Idaho -- US Highway section within the state of Idaho
Wikipedia - U.S. Route 278 in Arkansas -- US Highway section within the state of Arkansas
Wikipedia - U.S. Route 30 in Idaho -- US Highway section within the state of Idaho
Wikipedia - U.S. Route 31 in Alabama -- US Highway section within the state of Alabama
Wikipedia - U.S. Route 40 in Illinois -- US Highway section within the state of Illinois
Wikipedia - U.S. Route 65 in Arkansas -- US Highway section within the state of Arkansas
Wikipedia - U.S. Route 70 in Arkansas -- US Highway section within the state of Arkansas
Wikipedia - U.S. Route 84 in Alabama -- US Highway section within the state of Alabama
Wikipedia - Ussadate Sutthikunkarn -- Thai taekwondo practitioner
Wikipedia - USS Hawaii (CB-3) -- Never-completed third member of the US Navy Alaska-class large cruisers
Wikipedia - Uthama Puthiran (1958 film) -- 1958 film by T. Prakash Rao
Wikipedia - U Thant -- Third Secretary-General of the United Nations
Wikipedia - Uthina -- Archaeological site in Tunisia
Wikipedia - Uthiripookkal -- 1979 film by J. Mahendran
Wikipedia - Uthman -- Third of the Rightly Guided Caliphs in Islam
Wikipedia - Uthrapathisvarar Temple, Keelakadambur -- Temple in Tamil Nadu, India
Wikipedia - Utilitarian bioethics
Wikipedia - Utilitarianism -- Ethical theory promoting actions that maximize aggregate well-being
Wikipedia - Utility clothing -- World War II clothing rationing in the UK
Wikipedia - Utility player -- Athlete who plays multiple different positions within the same sport
Wikipedia - Utthita Padangusthasana -- Standing balancing posture in yoga as exercise
Wikipedia - Utthita Parsvakonasana -- standing posture in modern yoga
Wikipedia - Utthita Vasisthasana -- A balancing posture in modern yoga
Wikipedia - Uzhavukkum Thozhilukkum Vandhanai Seivom -- 1959 film by M. A. Thirumugam
Wikipedia - Vaaimai -- 2016 Indian Tamil-language drama film by A. Senthil Kumar
Wikipedia - Vaan (film) -- Indian Tamil romantic film directed by RA Karthik
Wikipedia - Vaasanthi -- Indian journalist and writer
Wikipedia - Vadathirthesvarar Temple, Andanallur -- Temple in Tamil Nadu, India
Wikipedia - Vahana -- Animal or mythical entity that a particular Hindu deity uses as vehicle
Wikipedia - Vahe Tilbian -- Ethiopian-Armenian singer
Wikipedia - Vaidehi Kathirunthal -- 1984 film by R. Sundarrajan
Wikipedia - Vaigasi Poranthachu -- 1990 film by Radha Bharathi
Wikipedia - Valdemar Adolph Thisted
Wikipedia - Valley of Ten Thousand Smokes -- Valley within Katmai National Park and Preserve, Alaska, United States
Wikipedia - Value (ethics) -- Personal value, basis for ethical action
Wikipedia - Vaman Kardak -- Ambedkarite Marathi poet and playwright
Wikipedia - Vampirefreaks.com -- Online clothing store and former social networking site
Wikipedia - Vanakkam Chennai -- 2013 film by Kiruthiga Udhayanidhi
Wikipedia - Vancouver system -- Citation style that uses numbers within the text to cite references
Wikipedia - Vanessa Northington Gamble -- African-American physician
Wikipedia - Vanguard Industries -- Clothing supplier
Wikipedia - Vanitha Mathil -- Chain of women formed on 1 January 2019 at Kerala
Wikipedia - Van Thi Nguyen -- Vietnamese activist
Wikipedia - Vardanes II -- 1st century CE Parthian prince and king
Wikipedia - Vardanes I -- King of the Parthian Empire (ruled AD 40-46)
Wikipedia - Varkey Vithayathil
Wikipedia - Varthabharathi -- Kannada-language daily newspaper in India
Wikipedia - Vasandhathil Or Naal -- 1982 film by A. C. Tirulokchandar
Wikipedia - Vasan Sitthiket -- Thai artist
Wikipedia - Vasant Bapat -- Marathi poet
Wikipedia - Vasanthi Chathurani -- Sri Lankan actress and producer (born 1959)
Wikipedia - Vasanthi Devi -- Indian academic
Wikipedia - Vasanthi (upcoming film) -- Malayalam-language film
Wikipedia - Vasireddy Venkatadri Nayudu -- Raja of Amaravathi
Wikipedia - Vastus lateralis muscle -- Human muscle in the thigh
Wikipedia - Vastus medialis -- Extensor muscle located medially in the thigh that extends the knee.
Wikipedia - Vaughan Gething -- Welsh Labour politician and Member of the Senedd for Cardiff South and Penarth
Wikipedia - Vazhakku Enn 18/9 -- 2012 film by Balaji Sakthivel
Wikipedia - V(D)J recombination -- The process in which immune receptor V, D, and J, or V and J gene segments, depending on the specific receptor, are recombined within a single locus utilizing the conserved heptamer and nonomer recombination signal sequences (RSS).
Wikipedia - Veenavaadanam -- 2008 film directed by Sathish Kalathil
Wikipedia - Vehicle registration plates of Ethiopia -- Ethiopia vehicle license plates
Wikipedia - Vehicles of Travel -- Vehicles of Travel is the third album by California Pop music band The Curtains.
Wikipedia - Vehicle-to-everything
Wikipedia - Vellikizhamai 13am Thethi -- 2016 film
Wikipedia - Vellus hair -- Type of hair that is short, thin, slight-colored, and barely noticeable
Wikipedia - Veluthu Kattu -- 2010 film by Senapathi Magan
Wikipedia - Venous thrombosis -- Blood clot (thrombus) that forms within a vein
Wikipedia - Ventral pallidum -- Structure within the basal ganglia of the brain
Wikipedia - Venugopal Madathil -- Indian photographer
Wikipedia - Venus of Lespugue -- Paleolithic venus
Wikipedia - Vermont Progressive Party -- Social-democratic third party in Vermont
Wikipedia - Vernacular photography -- Creation of photographs that take everyday life and common things as subjects
Wikipedia - Verraco -- Granite megalithic sculpture of animal, found in Spain and Portugal
Wikipedia - Vertical thinking
Wikipedia - Vestment -- Clothing prescribed for clergy performing specific roles
Wikipedia - Vethathiri Maharishi
Wikipedia - Vettaikkaran (1964 film) -- 1964 film by M. A. Thirumugam
Wikipedia - Vgethi -- Seaside town in Greece
Wikipedia - Vibha Tripathi -- Indian archaeologist
Wikipedia - Vibiana -- Third-century saint
Wikipedia - Vicky Velingkar -- Marathi language thriller film
Wikipedia - Victor AndrM-CM-)s Garcia-Belaunde Velarde -- Peruvian ethicist
Wikipedia - Victor Clothing -- Clothing store
Wikipedia - Victoria Baths -- | Historical Bathing Venue
Wikipedia - Victor Thibault -- French archer
Wikipedia - Vidit Gujrathi -- Indian chess grandmaster
Wikipedia - Vidiyum Varai Kaathiru -- 1981 film by K. Bhagyaraj
Wikipedia - Vidyarthi (film) -- 1968 film by J. Sasikumar
Wikipedia - Vietnam Colony (1994 film) -- 1994 film by Santhana Bharathi
Wikipedia - Vietnamese clothing
Wikipedia - Vietnamese ThiM-aM-;M-^An -- Vietnamese version of Chan Buddhism
Wikipedia - Vijaya Natheswarar Temple, Thiruvijayamangai -- Hindu temple in Tamil Nadu, India.
Wikipedia - Vijayasarathi Sribhashyam -- Indian author, grammarian, philosopher
Wikipedia - Vijaya Stambha -- Victory monument within Chittor Fort in Chittorgarh, Rajasthan, India
Wikipedia - Vijay Sethupathi filmography -- Filmography of Indian film actor Vijay Sethupathi
Wikipedia - Vijay Sethupathi -- Indian film actor and producer
Wikipedia - Vijay Singh Pathik -- Indian revolutionary
Wikipedia - Vijeta (2020 film) -- Indian Marathi sports drama film
Wikipedia - Vikruthi -- 2019 film directed by Emcy Joseph
Wikipedia - Vikun Taak -- Marathi language thriller film
Wikipedia - Village green -- Common open area within a settlement
Wikipedia - Vimukthi (film) -- 2010 Kannada language Indian drama film
Wikipedia - Vinayak Janardan Karandikar -- Indian Marathi poet
Wikipedia - Vincent Dethier
Wikipedia - Vincent ThiM-CM-)baut -- French politician
Wikipedia - Vineta -- Mythical city in the Baltic Sea
Wikipedia - Vinita Tripathi -- Indian athlete
Wikipedia - Vinted -- Lithuanian online used clothing marketplace
Wikipedia - Violin acoustics -- Area of study within musical acoustics
Wikipedia - VIP Brother (season 3) -- third season of Bulgarian reality television show
Wikipedia - Vipin Kumar Tripathi -- Indian plasma physicist
Wikipedia - Virgin Galactic -- Spaceflight company within the Virgin Group
Wikipedia - Virginia Andreoli Mathie -- Retired psychology professor
Wikipedia - Virgin of the Thirty-Three
Wikipedia - Virtualization -- Act of creating a virtual version of something
Wikipedia - Virtual learning environment -- Term in educational technology: web-based platform for the digital aspects of courses of study, usually within educational institutions
Wikipedia - Virtue ethics -- Normative ethical theories
Wikipedia - Visa policy of Ethiopia -- Policy on permits required to enter Ethiopia
Wikipedia - Visigothic art and architecture
Wikipedia - Visigothic Kingdom -- Post-Roman kingdom in Iberia
Wikipedia - Visigothic kings
Wikipedia - Visigothic king
Wikipedia - Visigothic legislation
Wikipedia - Visigothic
Wikipedia - Visigoths -- Gothic tribe
Wikipedia - Vision (spirituality) -- Something seen in a dream, trance, or religious ecstasy
Wikipedia - Visoba Khechara -- Indian Marathi saint in the Varkari tradition
Wikipedia - Visual thinking
Wikipedia - ViswaSanthi Foundation -- Indian non-profit organization
Wikipedia - Vita Sancti Wilfrithi
Wikipedia - Vittorio Mathieu -- Italian philosopher
Wikipedia - Vivahithare Ithile -- 1986 film by Balachandra Menon
Wikipedia - Viyabari -- 2007 film by Sakthi Chidambaram
Wikipedia - Vladimir Bibikhin -- Russian religious thinker
Wikipedia - Vladimir Duthiers -- American television journalist
Wikipedia - VM-CM-)ronique Mathieu -- French politician
Wikipedia - V. M. Muralidharan -- Former Chairman of Ethiraj College for Women
Wikipedia - VMware ThinApp
Wikipedia - Voices Within: The Lives of Truddi Chase -- 1990 film by Lamont Johnson
Wikipedia - Void (law) -- Something that has no legal effect; the absence of legal effect
Wikipedia - Volcanic crater lake -- Lake formed within a volcanic crater
Wikipedia - Volcanic plug -- Volcanic object created when magma hardens within a vent on an active volcano
Wikipedia - Volkswagen Type 2 (T3) -- Third generation of the Volkswagen Transporter
Wikipedia - Vologases II of Parthia -- 1st century AD Parthian prince
Wikipedia - Vologases I of Parthia -- 1st century AD King of Kings of the Parthian Empire
Wikipedia - Volo's Guide to All Things Magical -- Accessory for Advanced Dungeons & Dragons
Wikipedia - Volosovo culture -- Neolithic-Bronze Age archaeological culture of Central Russia
Wikipedia - Vonones II of Parthia
Wikipedia - Vonones I -- 1st century King of the Parthian Empire and then Armenia
Wikipedia - V. Thirteen -- 1987 single by Big Audio Dynamite
Wikipedia - Vuppuluri Ganapathi Sastry
Wikipedia - V. Vaithilingam -- Indian politician
Wikipedia - Vyjayanthi Chari -- Indian-American mathematician
Wikipedia - Vyjayanthi Movies -- Indian film production house
Wikipedia - Wacharee Ritthiwat -- Thai athletics competitor
Wikipedia - Wadi Hammeh 27 -- Late Epipalaeolithic archaeological site
Wikipedia - Wadi Raba culture -- Late Neolithic archaeological culture of the Southern Levant
Wikipedia - WadM-EM-^Mkai -- Organization within the Japan Karate Federation
Wikipedia - Wafer backgrinding -- Used to reduce the thickness of a microchip, for die stacking or for thin devices
Wikipedia - Wafer -- Thin type of biscuit
Wikipedia - WAI Architecture Think Tank -- Architectural practice in China
Wikipedia - Waithira -- 2019 Brazilian documentary film
Wikipedia - Waka Waka (This Time for Africa) -- 2010 single by Shakira
Wikipedia - Wakwak -- Philippine mythical creature
Wikipedia - Walcot, Bath -- Area within the City of Bath, England
Wikipedia - Walk this way (humor) -- Recurrent pun in comedy films and television shows
Wikipedia - Wallachs (clothiers) -- Defunct men's clothing store
Wikipedia - Wallyford -- Village in East Lothian, Scotland
Wikipedia - Walta -- media conglomerate in Ethiopia
Wikipedia - Walter Brooke Cox Worthington -- American politician (1795-1845)
Wikipedia - Walter Thiel (chemist) -- German chemist
Wikipedia - Walter Thirring
Wikipedia - Wampus cat -- Mythical creature from American folklore
Wikipedia - Wang Huiyao -- Chinese social entrepreneur, think tank founder, leading authority on global talent
Wikipedia - Wanna Be Startin' Somethin' -- 1983 single by Michael Jackson
Wikipedia - Want -- Economic term for something that is desired
Wikipedia - WA postcode area -- Postcode area within the United Kingdom
Wikipedia - War cabinet crisis, May 1940 -- Dispute within British government about whether to negotiate with Nazi Germany.
Wikipedia - Warning sign -- Sign that warns people about something.
Wikipedia - Warren Worthington III -- Fictional character appearing in American comic books published by Marvel Comics
Wikipedia - Warthill railway station -- Disused railway station in North Yorkshire, England
Wikipedia - Washer (hardware) -- Thin plate with a hole, normally used to distribute the load of a threaded fastener
Wikipedia - Washington National Cathedral -- Neo-Gothic cathedral located in Washington, D.C.
Wikipedia - Washint -- Wind instrument developed in Ethiopia
Wikipedia - Wash This Blood Clean from My Hand -- Novel by Fred Vargas
Wikipedia - Watchtower (magic) -- Part of John Dee's system of Enochian Magic, later came to be associated with the 19th Century Order of the Golden Dawn and the ritual workings within Wicca
Wikipedia - Water thick-knee -- Species of bird
Wikipedia - Wayland's Smithy -- Neolithic long barrow and chamber tomb site in Oxfordshire, England
Wikipedia - Wayne Henderson (luthier) -- American guitar maker
Wikipedia - Wayne Thiebaud -- American artist
Wikipedia - WD postcode area -- Postcode area within the United Kingdom
Wikipedia - WDSI-TV -- This TV affiliate in Chattanooga, Tennessee
Wikipedia - Wearable technology -- Clothing and accessories incorporating computer and advanced electronic technologies
Wikipedia - Wear This Ring (with Love) -- 1971 single by The Detroit Emeralds
Wikipedia - WebFinger -- Protocol for the discovery of information about people and things identified by a URI
Wikipedia - Web of Things
Wikipedia - We Bring Good Things to Life -- Advertising slogan of General Electric
Wikipedia - Webster's Third New International Dictionary
Wikipedia - We Built This City -- 1985 single by Starship
Wikipedia - We Can't Have Everything -- 1918 film
Wikipedia - Weddell Gyre -- One of the two gyres that exist within the Southern Ocean
Wikipedia - Wednesfield -- Village and residential area within the city of Wolverhampton, West Midlands, England
Wikipedia - Weighted vests for children -- Therapeutic clothing
Wikipedia - Weight Watchers (diet) -- A commercial diet and comprehensive program for weight loss and healthier diet
Wikipedia - Weilue -- Chinese chronicle of the third century.
Wikipedia - We Interrupt This Broadcast -- 1998 book by Joe Garner
Wikipedia - Wej province -- 10th century kingdom in modern Ethiopia
Wikipedia - Welf, Duke of Carinthia -- 11th-century German nobleman
Wikipedia - Welkait -- District in northwestern Ethiopia
Wikipedia - Wellesley Institute -- Non-profit and non-partisan research and policy think tank in Toronto, Ontario, Canada
Wikipedia - Welsh English -- Dialect within the English language
Wikipedia - Wendell H. Gauthier -- American attorney
Wikipedia - Wendigo -- Mythical being in Native American folklore
Wikipedia - We Need to Do Something -- |Upcoming US film by Sean King O'Grady
Wikipedia - Werder (woreda) -- District of Ethiopia
Wikipedia - We're in This Love Together -- 1981 single by Al Jarreau
Wikipedia - We're in This Together (album) -- album by Low Profile
Wikipedia - We're in This Together -- Nine Inch Nails song
Wikipedia - Werewolves of the Third Reich -- 2017 British horror film
Wikipedia - Werewolves Within (film) -- Film by Josh Ruben
Wikipedia - We Run This -- 2006 single by Missy Elliott
Wikipedia - WESC -- Swedish clothing brand
Wikipedia - Western Carpathians -- Mountain range along the border between Poland, the Czech Republic, and Slovakia
Wikipedia - Western Rite Orthodoxy -- Congregations within the Eastern Orthodox Church which use liturgies of Western or Latin origin rather than adopting Eastern liturgies
Wikipedia - Western Satraps -- Indo-Scythian rulers of western and central India (35-405 CE)
Wikipedia - Western Schism -- Split within the Catholic Church from 1378 to 1417
Wikipedia - Western Somali Democratic Party -- Political party in Ethiopia
Wikipedia - Western wear -- American clothing style associated with the Old West and cowboy culture
Wikipedia - Westhide -- Westhide
Wikipedia - We Stick Together Through Thick and Thin -- 1929 film
Wikipedia - West Kennet Long Barrow -- Neolithic tomb or barrow in Wiltshire, England
Wikipedia - West Lothian -- Council area of Scotland
Wikipedia - Westminster -- Area of central London, within the City of Westminster
Wikipedia - West of Loathing -- Comedy adventure role-playing video game
Wikipedia - Westrogothian rebellion
Wikipedia - Westwood One -- American radio network (under this name since 2013)
Wikipedia - Weyto caste -- Ethnic group and caste in Ethiopia
Wikipedia - WF postcode area -- Postcode area within the United Kingdom
Wikipedia - Wharton's jelly -- Gelatinous substance within the umbilical cord
Wikipedia - What Changed Charley Farthing? -- 1974 film by Sidney Hayers
Wikipedia - Whatcha Think About That -- 2008 single by The Pussycat Dolls
Wikipedia - What Did You Think When You Made Me This Way? -- 2018 Nothing but Thieves album
Wikipedia - What Do You Care What Other People Think? -- 1988 autobiographical book by Richard Feynman
Wikipedia - What Have I Done to Deserve This? (song) -- 1987 single by Dusty Springfield and Pet Shop Boys
Wikipedia - What is Called Thinking?
Wikipedia - What Is Called Thinking? -- 1954 book by Martin Heidegger
Wikipedia - What Is the Third Estate? -- Book by Emmanuel Joseph Sieyes
Wikipedia - What Is This Thing Called Love? (Alexander O'Neal song) -- 1991 single by Alexander O'Neal
Wikipedia - What Is This Thing Called Science? -- Book by Alan Chalmers
Wikipedia - What Is This? -- American band
Wikipedia - What's a Nice Girl Like You Doing in a Place Like This? -- 1963 film by Martin Scorsese
Wikipedia - What Would You Do? (season 13) -- Thirteenth season of the hidden camera television series presented by John QuiM-CM-1ones
Wikipedia - What Would You Do? (season 3) -- Third season of the hidden camera television series presented by John QuiM-CM-1ones
Wikipedia - Wheeze -- Coarse whistling sound from breathing
Wikipedia - Whenever I Think of You -- 2002 single by U-ka Saegusa in dB
Wikipedia - When Everything Feels Like the Movies -- 2014 book by Raziel Reid
Wikipedia - When I Think of You -- 1986 single by Janet Jackson
Wikipedia - When Nothing Else Matters -- Book by Michael Leahy
Wikipedia - When Things Were Rotten -- American television series - 1975
Wikipedia - Where the Wild Things Are (film) -- 2009 fantasy drama film directed by Spike Jonze
Wikipedia - Where the Wild Things Are -- 1963 children's picture book by Maurice Sendak
Wikipedia - While I Run This Race -- 1967 film
Wikipedia - White bikini of Ursula Andress -- Bathing suit worn by Ursula Andress in the 1962 James Bond film, Dr. No
Wikipedia - White clothing -- Significance of white clothes
Wikipedia - Whitecraig -- Village in East Lothian, Scotland
Wikipedia - White hat (computer security) -- Computer hacker who hacks ethically (white hat hacker)
Wikipedia - White House Black Market -- American women's clothing retailer
Wikipedia - Who Do You Think You Are? (American TV series) -- American television series
Wikipedia - Who Do You Think You Are? (Australian TV series) -- 2008 Australian television series
Wikipedia - Who Do You Think You Are? (British TV series) -- British television series
Wikipedia - Who Do You Think You Are (Candlewick Green song) -- Single by Candlewick Green
Wikipedia - Who Do You Think You Are (Spice Girls song) -- 1997 single by Spice Girls
Wikipedia - Who Is This That I Love? -- 1950 film
Wikipedia - Who's Gonna Play This Old Piano? (song) -- 1972 song by Jerry Lee Lewis
Wikipedia - Why Can't This Be Love -- Van Halen song
Wikipedia - Why is there anything at all
Wikipedia - Why People Believe Weird Things: Pseudoscience, Superstition, and Other Confusions of Our Time
Wikipedia - Why People Believe Weird Things
Wikipedia - Why there is anything at all -- Metaphysical question
Wikipedia - Why This Kolaveri Di -- Single by Dhanush
Wikipedia - Why This World -- Biography of Clarice Lispector
Wikipedia - Widad Kawar -- Palestinian collector of Palestinian ethnic and cultural arts, especially fabric, clothing, and jewelry
Wikipedia - Wihtwara -- Jutish kingdom within Anglo-Saxon Britain on the Isle of Wight
Wikipedia - Wikipedia:Location, location, location! -- Wikipedia essay on not saying things are "located" somewhere
Wikipedia - Wikipedia talk:Contents/Philosophy and thinking
Wikipedia - Wikipedia:Template namespace -- Type of page within Wikimedia
Wikipedia - Wikipedia:The answer to life, the universe, and everything -- Wikipedia page summarizing the notability guideline
Wikipedia - Wikipedia:Village pump -- Set of pages for discussing the technical issues, policies and operations of this wiki
Wikipedia - Wikipedia:WikiProject Ethiopia -- Wikimedia subject-area collaboration
Wikipedia - Wikipedia:WikiProject Linguistics -- Main project for everything linguistics and languages
Wikipedia - Wikipedia:WikiProject Psychopathic Records -- Wikimedia subject-area collaboration
Wikipedia - Wildlife of Egypt -- The flora and fauna of this country in northeastern Africa and southwestern Asia
Wikipedia - Wildlife of Ivory Coast -- The flora and fauna of this nation in West Africa
Wikipedia - Wild Things (film) -- 1998 film by John McNaughton
Wikipedia - Wild Thing (Tone LM-EM-^Mc song) -- 1989 single by Tone LM-EM-^Mc
Wikipedia - Will & Finck -- San Francisco cutlery and locksmithing company
Wikipedia - Willem Thibaut -- Dutch painter and stained glass designer (1524-1597)
Wikipedia - William Burges -- English Gothic revival architect and designer (1827 - 1881)
Wikipedia - William Edward Soothill
Wikipedia - William Ellis (economist) -- English businessman, writer on economics, and educational thinker
Wikipedia - William, It Was Really Nothing -- 1984 song by The Smiths
Wikipedia - William Laskin -- Canadian luthier and musician
Wikipedia - William MacAskill -- Scottish philosopher and ethicist
Wikipedia - William Mathias -- Welsh composer (1934-1992)
Wikipedia - William of St-Thierry
Wikipedia - William of Waddington -- Anglo-Norman poet of the thirteenth century
Wikipedia - Williams Baptist University -- University within Arkansas, United States
Wikipedia - William Turner Thiselton-Dyer
Wikipedia - William Worthington (actor) -- American actor
Wikipedia - Willi Matthias -- German hurdler
Wikipedia - Will it play in Peoria? -- A phrase metaphorically asking if something has mainstream appeal.
Wikipedia - Will no one rid me of this turbulent priest? -- Utterance attributed to Henry II of England, which led to the murder of Thomas Becket in 1170
Wikipedia - Windbreaker -- Thin coat designed to resist wind chill and light rain



convenience portal:
recent: Section Maps - index table - favorites
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
8 unsorted / add here -- Always - Everyday - Verbs


change css options:
change font "color":
change "background-color":
change "font-family":
change "padding":
change "table font size":
last updated: 2022-05-06 08:16:33
100494 site hits