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branches ::: wri, write

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object:wri
word class:root

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


OBJECT INSTANCES [3] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
Giorgio_de_Chirico
Reading_&_Writing_-_The_Critique
writing_a_book_on_Savitri
writing_a_book_on_Savitri
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
A_Garden_of_Pomegranates_-_An_Outline_of_the_Qabalah
Al-Fihrist
Blazing_the_Trail_from_Infancy_to_Enlightenment
City_of_God
Enchiridion_text
Epigrams_from_Savitri
Essays_In_Philosophy_And_Yoga
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Hopscotch
Hymn_of_the_Universe
Infinite_Library
Kena_and_Other_Upanishads
Kosmic_Consciousness
Labyrinths
Let_Me_Explain
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Liber_Null
Life_without_Death
Mantras_Of_The_Mother
Maps_of_Meaning
Modern_Man_in_Search_of_a_Soul
More_Answers_From_The_Mother
My_Burning_Heart
On_Education
On_Interpretation
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Poetics
Process_and_Reality
Questions_And_Answers_1953
Savitri
Sri_Aurobindo_or_the_Adventure_of_Consciousness
Synergetics_-_Explorations_in_the_Geometry_of_Thinking
The_7_Habits_of_Highly_Effective_People
The_Archetypes_and_the_Collective_Unconscious
The_Bible
the_Book
The_Book_of_Lies
The_Categories
The_Divine_Companion
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Essential_Songs_of_Milarepa
The_Essential_Writings
The_Future_of_Man
The_Golden_Bough
The_Imitation_of_Christ
The_Ladder_of_Divine_Ascent
The_Mother_With_Letters_On_The_Mother
The_Republic
The_Seals_of_Wisdom
The_Use_and_Abuse_of_History
The_Wave_in_the_Mind_-_Talks_and_Essays_on_the_Writer
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Three_Books_on_Occult_Philosophy
Thus_Spoke_Zarathustra
Toward_the_Future
Twilight_of_the_Idols
Vedic_and_Philological_Studies
Walden,_and_On_The_Duty_Of_Civil_Disobedience
Words_Of_The_Mother_III
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
1.07_-_ON_READING_AND_WRITING
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
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1.fs_-_Astronomical_Writings
1.fs_-_Written_In_A_Young_Lady's_Album
1.is_-_To_write_something_and_leave_it_behind_us
1.jk_-_Fragment_Of_An_Ode_To_Maia._Written_On_May_Day_1818
1.jk_-_Lines_Written_In_The_Highlands_After_A_Visit_To_Burnss_Country
1.jk_-_Ode._Written_On_The_Blank_Page_Before_Beaumont_And_Fletchers_Tragi-Comedy_The_Fair_Maid_Of_The_In
1.jk_-_Song._Written_On_A_Blank_Page_In_Beaumont_And_Fletchers_Works
1.jk_-_Sonnet_III._Written_On_The_Day_That_Mr._Leigh_Hunt_Left_Prison
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
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_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Two_Sonnets._To_Haydon,_With_A_Sonnet_Written_On_Seeing_The_Elgin_Marbles
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.okym_-_51_-_The_Moving_Finger_writes-_and,_having_writ
1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty
1.pbs_-_Fragments_Written_For_Hellas
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Lines_Written_During_The_Castlereagh_Administration
1.pbs_-_Lines_Written_in_the_Bay_of_Lerici
1.pbs_-_Lines_Written_On_Hearing_The_News_Of_The_Death_Of_Napoleon
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_Stanza-_Written_At_Bracknell
1.pbs_-_Written_At_Bracknell
1.rt_-_Lovers_Gifts_XIX_-_It_Is_Written_In_The_Book
1.wby_-_Lines_Written_In_Dejection
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.ww_-_Composed_While_The_Author_Was_Engaged_In_Writing_A_Tract_Occasioned_By_The_Convention_Of_Cintra
1.ww_-_Inscriptions_Written_with_a_Slate_Pencil_upon_a_Stone
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_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_In_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
1.ww_-_Written_in_London._September,_1802
1.ww_-_Written_in_March
1.ww_-_Written_In_Very_Early_Youth
1.ww_-_Written_Upon_A_Blank_Leaf_In_The_Complete_Angler.
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
1.ww_-_Written_With_A_Slate_Pencil_On_A_Stone,_On_The_Side_Of_The_Mountain_Of_Black_Comb
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.1.15_-_Writing_and_Concentration
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.8.1.04_-_Different_Methods_of_Writing

IN CHAPTERS CLASSNAME
10.01_-_A_Dream
10.04_-_Lord_of_Time
10.06_-_Looking_around_with_Craziness
10.07_-_The_Demon
10.10_-_A_Poem
10.11_-_Savitri
10.12_-_Awake_Mother

IN CHAPTERS TEXT
00.01_-_The_Mother_on_Savitri
0_0.03_-_1951-1957._Notes_and_Fragments
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
0.01_-_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
0.02_-_Letters_to_a_Sadhak
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.04_-_Letters_to_a_Sadhak
0.05_-_Letters_to_a_Child
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.02_-_The_Issue
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_The_Poetry_in_the_Making
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
0.10_-_Letters_to_a_Young_Captain
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0_1952-08-02
0_1955-04-04
0_1955-10-19
0_1956-03-19
0_1956-03-20
0_1956-03-21
0_1956-04-23
0_1956-07-29
0_1956-08-10
0_1956-09-14
0_1957-01-18
0_1957-07-03
0_1957-12-21
0_1958-01-01
0_1958-01-25
0_1958-04-03
0_1958-05-01
0_1958-05-10
0_1958-05-30
0_1958-06-06_-_Supramental_Ship
0_1958-06-22
0_1958-07-06
0_1958-08-08
0_1958-08-29
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-17
0_1958-11-08
0_1958-11-11
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_1959-04-07
0_1959-04-13
0_1959-04-24
0_1959-05-28
0_1959-06-03
0_1959-06-04
0_1959-06-07
0_1959-06-08
0_1959-06-17
0_1959-07-09
0_1959-07-14
0_1959-08-11
0_1959-08-15
0_1960-06-07
0_1960-06-11
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_1960-10-02a
0_1960-10-19
0_1960-10-22
0_1960-10-25
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-13
0_1960-12-31
0_1961-01-07
0_1961-01-10
0_1961-01-31
0_1961-02-04
0_1961-02-07
0_1961-02-11
0_1961-02-14
0_1961-02-18
0_1961-02-28
0_1961-03-04
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-18
0_1961-04-25
0_1961-04-29
0_1961-05-19
0_1961-06-02
0_1961-06-20
0_1961-06-24
0_1961-06-27
0_1961-07-04
0_1961-07-15
0_1961-07-18
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_1961-11-05
0_1961-11-06
0_1961-11-07
0_1961-11-12
0_1961-12-16
0_1961-12-20
0_1962-01-09
0_1962-01-12_-_supramental_ship
0_1962-01-27
0_1962-02-03
0_1962-02-13
0_1962-02-17
0_1962-03-03
0_1962-03-11
0_1962-03-13
0_1962-04-20
0_1962-05-08
0_1962-05-15
0_1962-05-24
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-06-12
0_1962-06-20
0_1962-06-27
0_1962-06-30
0_1962-07-07
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_1962-08-25
0_1962-09-15
0_1962-09-26
0_1962-10-06
0_1962-10-12
0_1962-10-20
0_1962-10-30
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_1962-12-04
0_1962-12-12
0_1962-12-15
0_1962-12-19
0_1962-12-22
0_1963-01-12
0_1963-01-14
0_1963-01-30
0_1963-02-19
0_1963-03-09
0_1963-03-23
0_1963-03-27
0_1963-04-20
0_1963-04-22
0_1963-05-11
0_1963-05-25
0_1963-06-03
0_1963-06-15
0_1963-06-19
0_1963-06-26a
0_1963-06-26b
0_1963-06-29
0_1963-07-13
0_1963-07-24
0_1963-08-07
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_1963-09-25
0_1963-09-28
0_1963-10-03
0_1963-10-05
0_1963-10-16
0_1963-10-30
0_1963-11-20
0_1963-11-23
0_1963-11-30
0_1963-12-07_-_supramental_ship
0_1963-12-11
0_1963-12-25
0_1963-12-31
0_1964-01-15
0_1964-01-22
0_1964-01-29
0_1964-02-05
0_1964-03-11
0_1964-04-04
0_1964-04-14
0_1964-04-19
0_1964-04-23
0_1964-04-25
0_1964-05-02
0_1964-05-14
0_1964-07-15
0_1964-07-28
0_1964-08-11
0_1964-08-14
0_1964-08-19
0_1964-09-12
0_1964-09-18
0_1964-09-26
0_1964-10-10
0_1964-10-14
0_1964-10-17
0_1964-10-24a
0_1964-10-28
0_1964-11-04
0_1964-11-12
0_1964-11-21
0_1964-11-28
0_1964-12-02
0_1965-01-24
0_1965-02-24
0_1965-03-06
0_1965-03-10
0_1965-03-24
0_1965-05-08
0_1965-06-02
0_1965-06-05
0_1965-06-09
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-07-10
0_1965-07-14
0_1965-07-17
0_1965-07-21
0_1965-07-24
0_1965-07-31
0_1965-08-07
0_1965-08-14
0_1965-08-18
0_1965-08-21
0_1965-09-08
0_1965-09-15a
0_1965-09-18
0_1965-10-16
0_1965-11-03
0_1965-11-06
0_1965-11-10
0_1965-11-13
0_1965-11-27
0_1965-12-07
0_1965-12-10
0_1965-12-28
0_1966-01-19
0_1966-01-26
0_1966-01-31
0_1966-02-11
0_1966-02-19
0_1966-02-26
0_1966-03-19
0_1966-03-26
0_1966-04-09
0_1966-04-13
0_1966-04-16
0_1966-04-20
0_1966-04-27
0_1966-05-18
0_1966-06-04
0_1966-06-11
0_1966-06-15
0_1966-06-29
0_1966-08-06
0_1966-08-10
0_1966-08-27
0_1966-09-07
0_1966-09-17
0_1966-09-28
0_1966-09-30
0_1966-10-08
0_1966-10-22
0_1966-11-09
0_1966-11-19
0_1966-11-26
0_1966-12-07
0_1966-12-17
0_1966-12-20
0_1966-12-21
0_1966-12-31
0_1967-01-14
0_1967-01-25
0_1967-01-28
0_1967-02-08
0_1967-02-15
0_1967-02-18
0_1967-03-04
0_1967-03-22
0_1967-03-29
0_1967-04-03
0_1967-04-05
0_1967-04-15
0_1967-04-24
0_1967-05-03
0_1967-05-27
0_1967-05-30
0_1967-06-03
0_1967-06-07
0_1967-06-17
0_1967-07-08
0_1967-07-15
0_1967-07-22
0_1967-07-26
0_1967-07-29
0_1967-08-02
0_1967-08-12
0_1967-08-30
0_1967-09-06
0_1967-09-09
0_1967-09-13
0_1967-09-20
0_1967-09-30
0_1967-10-04
0_1967-10-19
0_1967-10-25
0_1967-10-30
0_1967-11-15
0_1967-11-18
0_1967-11-22
0_1967-11-25
0_1967-11-29
0_1967-12-02
0_1967-12-16
0_1967-12-30
0_1968-01-10
0_1968-01-12
0_1968-01-17
0_1968-02-03
0_1968-02-07
0_1968-02-17
0_1968-02-20
0_1968-03-09
0_1968-04-03
0_1968-04-06
0_1968-04-10
0_1968-04-20
0_1968-04-27
0_1968-05-04
0_1968-05-11
0_1968-05-18
0_1968-05-22
0_1968-05-29
0_1968-06-05
0_1968-06-12
0_1968-06-15
0_1968-06-18
0_1968-06-22
0_1968-07-03
0_1968-07-06
0_1968-07-10
0_1968-07-17
0_1968-07-24
0_1968-08-07
0_1968-08-22
0_1968-08-28
0_1968-08-30
0_1968-09-04
0_1968-09-07
0_1968-09-28
0_1968-10-05
0_1968-10-30
0_1968-11-02
0_1968-11-06
0_1968-11-09
0_1968-12-11
0_1968-12-25
0_1969-01-01
0_1969-01-04
0_1969-01-29
0_1969-02-05
0_1969-02-08
0_1969-02-12
0_1969-02-22
0_1969-02-26
0_1969-03-08
0_1969-03-12
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_1969-04-26
0_1969-04-30
0_1969-05-10
0_1969-05-31
0_1969-06-04
0_1969-06-11
0_1969-06-25
0_1969-06-28
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_1969-08-16
0_1969-08-27
0_1969-08-30
0_1969-09-17
0_1969-09-20
0_1969-10-08
0_1969-10-12
0_1969-10-18
0_1969-10-22
0_1969-10-25
0_1969-11-08
0_1969-11-15
0_1969-11-19
0_1969-11-22
0_1969-11-29
0_1969-12-03
0_1969-12-10
0_1969-12-13
0_1969-12-24
0_1969-12-31
0_1970-01-07
0_1970-01-10
0_1970-02-07
0_1970-02-18
0_1970-02-25
0_1970-03-13
0_1970-03-18
0_1970-03-21
0_1970-03-25
0_1970-03-28
0_1970-04-01
0_1970-04-18
0_1970-05-02
0_1970-05-09
0_1970-05-13
0_1970-05-20
0_1970-05-23
0_1970-06-03
0_1970-06-06
0_1970-06-13
0_1970-06-27
0_1970-07-11
0_1970-07-18
0_1970-07-22
0_1970-07-25
0_1970-07-29
0_1970-08-01
0_1970-08-05
0_1970-08-22
0_1970-09-26
0_1970-09-30
0_1970-10-07
0_1970-10-14
0_1970-10-17
0_1970-10-28
0_1970-10-31
0_1971-01-16
0_1971-01-23
0_1971-01-30
0_1971-03-06
0_1971-03-10
0_1971-04-07
0_1971-04-17
0_1971-04-21
0_1971-04-28
0_1971-04-Undated
0_1971-05-15
0_1971-05-26
0_1971-06-09
0_1971-06-23
0_1971-07-03
0_1971-07-14
0_1971-07-17
0_1971-08-11
0_1971-09-01
0_1971-09-18
0_1971-09-22
0_1971-10-16
0_1971-10-20
0_1971-10-30
0_1971-11-10
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_1971-12-15
0_1971-12-22
0_1972-01-12
0_1972-01-19
0_1972-02-12
0_1972-03-11
0_1972-03-29a
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0_1972-04-26
0_1972-06-10
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02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.03_-_The_Glory_and_the_Fall_of_Life
02.04_-_The_Kingdoms_of_the_Little_Life
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.07_-_George_Seftris
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
03.10_-_The_Mission_of_Buddhism
03.11_-_The_Language_Problem_and_India
03.17_-_The_Souls_Odyssey
04.03_-_The_Call_to_the_Quest
04.07_-_Matter_Aspires
04.08_-_An_Evolutionary_Problem
05.02_-_Satyavan
05.14_-_The_Sanctity_of_the_Individual
05.25_-_Sweet_Adversity
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.12_-_The_Expanding_Body-Consciousness
06.15_-_Ever_Green
06.22_-_I_Have_Nothing,_I_Am_Nothing
07.04_-_The_Triple_Soul-Forces
07.06_-_Record_of_World-History
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.21_-_On_Occultism
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.43_-_Music_Its_Origin_and_Nature
08.08_-_The_Mind_s_Bazaar
08.11_-_The_Work_Here
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.24_-_On_Food
09.01_-_Towards_the_Black_Void
09.14_-_Education_of_Girls
10.01_-_A_Dream
10.01_-_The_Dream_Twilight_of_the_Ideal
1.002_-_The_Heifer
1.003_-_Family_of_Imran
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
1.004_-_Women
1.005_-_The_Table
10.06_-_Looking_around_with_Craziness
10.07_-_The_Demon
1.00a_-_Introduction
1.00b_-_INTRODUCTION
1.00b_-_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_to_Alchemy_of_Happiness
1.00_-_Main
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
1.010_-_Jonah
10.11_-_Savitri
10.12_-_Awake_Mother
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.018_-_The_Cave
1.019_-_Mary
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_Economy
1.01_-_Foreward
1.01_-_Fundamental_Considerations
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_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_renunciation_of_the_world
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Soul_and_God
1.01_-_Sri_Aurobindo
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_The_Cycle_of_Society
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_What_is_Magick?
1.021_-_The_Prophets
10.23_-_Prayers_and_Meditations_of_the_Mother
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.02.9_-_Conclusion_and_Summary
1.029_-_The_Spider
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Taras_Tantra
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_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_Eternal_Law
1.02_-_The_Human_Soul
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.032_-_Our_Concept_of_God
1.033_-_The_Confederates
10.34_-_Effort_and_Grace
1.035_-_The_Recitation_of_Mantra
1.036_-_Ya-Seen
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.038_-_Saad
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_BOOK_THE_THIRD
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Invocation_of_Tara
1.03_-_Master_Ma_is_Unwell
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Desert
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_Sephiros
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.043_-_Decorations
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_A_Leader
1.04_-_BOOK_THE_FOURTH
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_Magic_and_Religion
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Pratyahara
1.04_-_Religion_and_Occultism
1.04_-_Sounds
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_THE_STUDY_(The_Compact)
1.04_-_To_the_Priest_of_Rytan-ji
1.04_-_Vital_Education
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_The_Mount
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.054_-_The_Moon
1.058_-_The_Argument
1.05_-_Adam_Kadmon
1.05_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy.
1.05_-_On_the_Love_of_God.
1.05_-_Pratyahara_and_Dharana
1.05_-_Prayer
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_The_Belly_of_the_Whale
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_The_New_Consciousness
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.068_-_The_Pen
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Dhyana
1.06_-_Gestalt_and_Universals
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_Induction
1.06_-_On_Work
1.06_-_Psychic_Education
1.06_-_Quieting_the_Vital
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_The_Event
1.07_-_A_MAD_TEA-PARTY
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Note_on_the_word_Go
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_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_Summary
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Supreme_Discovery
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
1.098_-_Clear_Evidence
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_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_(Plot_continued.)_Dramatic_Unity.
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_Talks
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.1.01_-_Seeking_the_Divine
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.10_-_ALICE'S_EVIDENCE
1.10_-_BOOK_THE_TENTH
1.10_-_Fate_and_Free-Will
1.10_-_GRACE_AND_FREE_WILL
1.10_-_On_our_Knowledge_of_Universals
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
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_-_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_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.04_-_Joy_of_Poetic_Creation
1.1.1.06_-_Inspiration_and_Effort
1.1.1.08_-_Self-criticism
1.11_-_Correspondence_and_Interviews
1.11_-_GOOD_AND_EVIL
1.11_-_On_talkativeness_and_silence.
1.11_-_Powers
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
1.11_-_The_Kalki_Avatar
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.1.2.01_-_Sources_of_Inspiration_and_Variety
1.1.2.02_-_Poetry_of_the_Material_or_Physical_Consciousness
1.12_-_BOOK_THE_TWELFTH
1.1.2_-_Commentary
1.12_-_Further_Magical_Aids
1.12_-_God_Departs
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Sacred_Marriage
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_(Plot_continued.)_What_constitutes_Tragic_Action.
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_THE_MASTER_AND_M.
1.14_-_Bibliography
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Postscript
1.14_-_The_Book_of_Magic_Formulae
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
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_-_SILENCE
1.15_-_The_Supramental_Consciousness
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Man,_A_Transitional_Being
1.16_-_MARTHAS_GARDEN
1.16_-_On_Concentration
1.16_-_PRAYER
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_God
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_The_Burden_of_Royalty
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_DONJON
1.18_-_Evocation
1.18_-_FAITH
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_ON_THE_ADDERS_BITE
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.
1.2.01_-_The_Call_and_the_Capacity
1.2.01_-_The_Upanishadic_and_Purancic_Systems
1.2.05_-_Aspiration
1.2.07_-_Surrender
1.2.08_-_Faith
1.20_-_Diction,_or_Language_in_general.
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
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.1.04_-_Mystic_Poetry
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_IDOLATRY
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_My_Theory_of_Astrology
1.21_-_ON_FREE_DEATH
1.21_-_Tabooed_Things
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.2.2_-_The_Place_of_Study_in_Sadhana
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_DREARY_DAY
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_Improvising_a_Temple
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Necromancy_and_Spiritism
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
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_-_Sacrifice_of_the_Kings_Son
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
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
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_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.300_-_1.400_Talks
1.3.03_-_Quiet_and_Calm
13.05_-_A_Dream_Of_Surreal_Science
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.30_-_Do_you_Believe_in_God?
1.31_-_Adonis_in_Cyprus
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_The_Ritual_of_Adonis
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.33_-_The_Golden_Mean
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.
1.3.5.05_-_The_Path
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.35_-_The_Tao_2
1.37_-_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_-_Woman_-_Her_Magical_Formula
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.400_-_1.450_Talks
14.01_-_To_Read_Sri_Aurobindo
1.4.02_-_The_Divine_Force
14.04_-_More_of_Yajnavalkya
1.40_-_Coincidence
1.40_-_The_Nature_of_Osiris
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.41_-_Isis
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
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
15.03_-_A_Canadian_Question
15.06_-_Words,_Words,_Words...
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_Money
1.55_-_The_Transference_of_Evil
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.61_-_Power_and_Authority
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
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
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
1.70_-_Morality_1
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
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.81_-_Method_of_Training
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
1912_11_02p
1912_12_03p
1914_01_05p
1914_03_04p
1914_04_02p
1914_04_13p
1914_05_17p
1914_11_20p
1916_12_14p
1917_04_07p
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1936_08_21p
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-12_-_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
1951-02-19_-_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
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-19_-_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
1951-04-05_-_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
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_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
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-04-15
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-10
1953-06-24
1953-07-08
1953-07-15
1953-07-22
1953-08-05
1953-08-26
1953-09-09
1953-09-16
1953-09-30
1953-10-07
1953-10-21
1953-11-04
1953-11-11
1953-11-18
1953-12-09
1953-12-23
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
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-28_-_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
1954-11-10_-_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
1955-03-30_-_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
1955-05-04_-_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
1955-06-08_-_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
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-09-21_-_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
1955-11-16_-_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_-_...
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-28_-_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
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-05-23_-_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
1956-06-20_-_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
1956-07-18_-_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
1956-10-03_-_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
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_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
1956-12-26_-_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
1957-01-16_-_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?
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-13_-_Our_best_friend
1957-04-03_-_Different_religions_and_spirituality
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
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
1958-04-30_-_Mental_constructions_and_experience
1958-05-07_-_The_secret_of_Nature
1958-05-28_-_The_Avatar
1958-06-04_-_New_birth
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-10_-_Magic,_occultism,_physical_science
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958_10_10
1958_10_17
1958_10_24
1958_11_21
1958_11_28
1960_01_05
1960_04_07?_-_28
1960_06_08
1960_06_22
1960_07_06
1960_11_11?_-_48
1961_01_18
1961_01_28
1961_03_17_-_56
1961_04_26_-_59
1961_05_20
1961_05_21?_-_62
1962_10_12
1963_08_11?_-_94
1964_02_05_-_98
1964_09_16
1965_05_29
1966_07_06
1969_08_15?_-_133
1969_12_09
1969_12_11
1970_01_22
1970_02_09
1970_02_13
1970_03_03
1970_03_19?
1970_04_02
1971_12_11
1.ac_-_A_Birthday
1.ac_-_An_Oath
1.ac_-_Leah_Sublime
1.ac_-_Power
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.anon_-_But_little_better
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_Less_profitable
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.bs_-_One_Point_Contains_All
1.da_-_The_glory_of_Him_who_moves_all_things_rays_forth_(from_The_Paradiso,_Canto_I)
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Azathoth
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_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_-_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_-_The_Alchemist
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_History_of_the_Necronomicon
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Museum
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_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Picture_in_the_House
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_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_What_the_Moon_Brings
1f.lovecraft_-_Winged_Death
1.fs_-_Astronomical_Writings
1.fs_-_Genius
1.fs_-_German_Faith
1.fs_-_Human_Knowledge
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Power_Of_Song
1.fs_-_The_Walk
1.fs_-_Written_In_A_Young_Lady's_Album
1.hs_-_Bring_Perfumes_Sweet_To_Me
1.hs_-_Cypress_And_Tulip
1.hs_-_Meditation
1.hs_-_The_Day_Of_Hope
1.hs_-_The_Garden
1.ia_-_With_My_Very_Own_Hands
1.is_-_I_Hate_Incense
1.is_-_To_write_something_and_leave_it_behind_us
1.jk_-_Acrostic__-_Georgiana_Augusta_Keats
1.jk_-_A_Draught_Of_Sunshine
1.jk_-_A_Party_Of_Lovers
1.jk_-_A_Song_About_Myself
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Dawlish_Fair
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_-_Fragment_Of_An_Ode_To_Maia._Written_On_May_Day_1818
1.jk_-_Fragment._Welcome_Joy,_And_Welcome_Sorrow
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_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_-_La_Belle_Dame_Sans_Merci
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
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_Melancholy
1.jk_-_Ode_To_A_Nightingale
1.jk_-_Ode_To_Psyche
1.jk_-_Ode._Written_On_The_Blank_Page_Before_Beaumont_And_Fletchers_Tragi-Comedy_The_Fair_Maid_Of_The_In
1.jk_-_On_Receiving_A_Curious_Shell
1.jk_-_On_Visiting_The_Tomb_Of_Burns
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Robin_Hood
1.jk_-_Sleep_And_Poetry
1.jk_-_Song._Written_On_A_Blank_Page_In_Beaumont_And_Fletchers_Works
1.jk_-_Sonnet._A_Dream,_After_Reading_Dantes_Episode_Of_Paulo_And_Francesca
1.jk_-_Sonnet._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_I._To_My_Brother_George
1.jk_-_Sonnet_IX._Keen,_Fitful_Gusts_Are
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_Mrs._Reynoldss_Cat
1.jk_-_Sonnet_To_Spenser
1.jk_-_Sonnet_To_The_Nile
1.jk_-_Sonnet_VIII._To_My_Brothers
1.jk_-_Sonnet_VI._To_G._A._W.
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_XII._On_Leaving_Some_Friends_At_An_Early_Hour
1.jk_-_Sonnet_XI._On_First_Looking_Into_Chapmans_Homer
1.jk_-_Sonnet_X._To_One_Who_Has_Been_Long_In_City_Pent
1.jk_-_Sonnet_XV._On_The_Grasshopper_And_Cricket
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Staffa
1.jk_-_Stanzas._In_A_Drear-Nighted_December
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_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_To_.......
1.jk_-_To_Ailsa_Rock
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_George_Felton_Mathew
1.jk_-_To_Hope
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_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jlb_-_Emerson
1.jlb_-_The_Cyclical_Night
1.jm_-_I_Have_forgotten
1.jm_-_The_Song_of_the_Twelve_Deceptions
1.jr_-_Description_Of_Love
1.jr_-_Fasting
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_Lord,_What_A_Beloved_Is_Mine!
1.jwvg_-_By_The_River
1.jwvg_-_Lover_In_All_Shapes
1.kbr_-_Illusion_and_Reality
1.kbr_-_What_Kind_Of_God?
1.lb_-_A_Farewell_To_Secretary_Shuyun_At_The_Xietiao_Villa_In_Xuanzhou
1.lb_-_Farewell
1.lb_-_Farewell_to_Secretary_Shu-yun_at_the_Hsieh_Tiao_Villa_in_Hsuan-Chou
1.lb_-_Lament_of_the_Frontier_Guard
1.lb_-_Song_Of_The_Jade_Cup
1.lb_-_The_River-Captains_Wife__A_Letter
1.lb_-_The_River_Song
1.lb_-_To_His_Two_Children
1.lovecraft_-_Astrophobos
1.lovecraft_-_Christmas_Snows
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Nathicana
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_The_Conscript
1.lovecraft_-_The_Outpost
1.lovecraft_-_The_Poe-ets_Nightmare
1.mah_-_If_They_Only_Knew
1.mb_-_I_am_pale_with_longing_for_my_beloved
1.mb_-_I_am_true_to_my_Lord
1.mb_-_on_buddhas_deathbed
1.mb_-_The_Five-Coloured_Garment
1.mb_-_when_the_winter_chysanthemums_go
1.mdl_-_Inside_the_hidden_nexus_(from_Jacobs_Journey)
1.mm_-_In_pride_I_so_easily_lost_Thee
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_The_devil_also_offers_his_spirit
1.mm_-_Wouldst_thou_know_my_meaning?
1.mm_-_Yea!_I_shall_drink_from_Thee
1.okym_-_51_-_The_Moving_Finger_writes-_and,_having_writ
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty
1.pbs_-_A_Serpent-Face
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Evening_-_Ponte_Al_Mare,_Pisa
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragments_Written_For_Hellas
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Lines_Written_During_The_Castlereagh_Administration
1.pbs_-_Lines_Written_in_the_Bay_of_Lerici
1.pbs_-_Lines_Written_On_Hearing_The_News_Of_The_Death_Of_Napoleon
1.pbs_-_Loves_Philosophy
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_Keats,_Who_Desired_That_On_His_Tomb_Should_Be_Inscribed--
1.pbs_-_Ozymandias
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Scene_From_Tasso
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Similes_For_Two_Political_Characters_of_1819
1.pbs_-_Song._Cold,_Cold_Is_The_Blast_When_December_Is_Howling
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_Stanza-_Written_At_Bracknell
1.pbs_-_Summer_And_Winter
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Indian_Serenade
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sunset
1.pbs_-_The_Tower_Of_Famine
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_To_Constantia-_Singing
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_Written_At_Bracknell
1.poe_-_A_Valentine
1.poe_-_Elizabeth
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_The_Bells
1.poe_-_The_Conqueror_Worm
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_To_--_(3)
1.poe_-_To_Helen_-_1848
1.poe_-_To_Marie_Louise_(Shew)
1.poe_-_Ulalume
1.raa_-_Circles_2_(from_Life_of_the_Future_World)
1.raa_-_Circles_4_(from_Life_of_the_Future_World)
1.rajh_-_Intimate_Hymn
1.rb_-_Abt_Vogler
1.rb_-_A_Light_Woman
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_In_A_Gondola
1.rb_-_My_Last_Duchess
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_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Prospice
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_Italian_In_England
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Patriot
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_Times_Revenges
1.rb_-_Waring
1.rmr_-_Along_the_Sun-Drenched_Roadside
1.rmr_-_A_Sybil
1.rmr_-_Autumn_Day
1.rmr_-_Death
1.rmr_-_Spanish_Dancer
1.rt_-_A_Hundred_Years_Hence
1.rt_-_Authorship
1.rt_-_Defamation
1.rt_-_Fireflies
1.rt_-_Gitanjali
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Lovers_Gifts_XIX_-_It_Is_Written_In_The_Book
1.rt_-_Old_Letters_
1.rt_-_Paper_Boats
1.rt_-_Stray_Birds_21_-_30
1.rt_-_The_Banyan_Tree
1.rt_-_The_Gardener_XI_-_Come_As_You_Are
1.rt_-_The_Gardener_XLVI_-_You_Left_Me
1.rt_-_The_Gardener_XVI_-_Hands_Cling_To_Eyes
1.rt_-_The_Kiss
1.rt_-_The_Kiss(2)
1.rt_-_The_Merchant
1.rt_-_The_Portrait
1.rt_-_The_Wicked_Postman
1.rwe_-_Astrae
1.rwe_-_Bacchus
1.rwe_-_Concord_Hymn
1.rwe_-_Initial_Love
1.rwe_-_May-Day
1.rwe_-_Monadnoc
1.rwe_-_My_Garden
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_The_Apology
1.rwe_-_The_Problem
1.rwe_-_The_Titmouse
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_To_Rhea
1.rwe_-_Voluntaries
1.rwe_-_Waves
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.tm_-_The_Sowing_of_Meanings
1.tr_-_Teishin
1.wb_-_Auguries_of_Innocence
1.wb_-_Reader!_of_books!_of_heaven
1.wby_-_A_Dramatic_Poem
1.wby_-_All_Souls_Night
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_XI._From_Oedipus_At_Colonus
1.wby_-_A_Prayer_For_My_Son
1.wby_-_Baile_And_Aillinn
1.wby_-_Broken_Dreams
1.wby_-_Coole_Park_1929
1.wby_-_Coole_Park_And_Ballylee,_1931
1.wby_-_Crazy_Jane_And_The_Bishop
1.wby_-_Easter_1916
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Lapis_Lazuli
1.wby_-_Lines_Written_In_Dejection
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_Roger_Casement
1.wby_-_The_Fisherman
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Hawk
1.wby_-_The_ORahilly
1.wby_-_The_Shadowy_Waters_-_Introduction
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_To_A_Friend_Whose_Work_Has_Come_To_Nothing
1.wby_-_To_Ireland_In_The_Coming_Times
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.wby_-_Upon_A_House_Shaken_By_The_Land_Agitation
1.wby_-_Where_My_Books_go
1.wby_-_Why_Should_Not_Old_Men_Be_Mad?
1.whitman_-_As_I_Ebbd_With_the_Ocean_of_Life
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Behavior
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Come,_Said_My_Soul
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Elemental_Drifts
1.whitman_-_Faces
1.whitman_-_Great_Are_The_Myths
1.whitman_-_I_Heard_You,_Solemn-sweep_Pipes_Of_The_Organ
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Italian_Music_In_Dakota
1.whitman_-_Not_Heaving_From_My_Ribbd_Breast_Only
1.whitman_-_On_Old_Mans_Thought_Of_School
1.whitman_-_Pensive_And_Faltering
1.whitman_-_Poets_to_Come
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Respondez!
1.whitman_-_Salut_Au_Monde
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sometimes_With_One_I_Love
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XX
1.whitman_-_Song_Of_Myself-_XXV
1.whitman_-_Song_Of_Myself-_XXXIV
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Souvenirs_Of_Democracy
1.whitman_-_Starting_From_Paumanok
1.whitman_-_The_Death_And_Burial_Of_McDonald_Clarke-_A_Parody
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_Sleepers
1.whitman_-_To_A_Foild_European_Revolutionaire
1.whitman_-_Trickle,_Drops
1.whitman_-_Virginia--The_West
1.whitman_-_When_I_Read_The_Book
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.ww_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
1.ww_-_After-Thought
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_As_faith_thus_sanctified_the_warrior's_crest
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_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
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_-_Composed_While_The_Author_Was_Engaged_In_Writing_A_Tract_Occasioned_By_The_Convention_Of_Cintra
1.ww_-_Daffodils
1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_Inscriptions_Written_with_a_Slate_Pencil_upon_a_Stone
1.ww_-_Inside_of_King's_College_Chapel,_Cambridge
1.ww_-_I_Travelled_among_Unknown_Men
1.ww_-_Laodamia
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_-_Lucy_Gray_[or_Solitude]
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Mutability
1.ww_-_On_the_Departure_of_Sir_Walter_Scott_from_Abbotsford
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Surprised_By_Joy
1.ww_-_The_Brothers
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
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_Old_Cumberland_Beggar
1.ww_-_The_Virgin
1.ww_-_To_Dora
1.ww_-_To_Mary
1.ww_-_To_Thomas_Clarkson
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_In_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
1.ww_-_Written_in_London._September,_1802
1.ww_-_Written_in_March
1.ww_-_Written_In_Very_Early_Youth
1.ww_-_Written_Upon_A_Blank_Leaf_In_The_Complete_Angler.
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
1.ww_-_Written_With_A_Slate_Pencil_On_A_Stone,_On_The_Side_Of_The_Mountain_Of_Black_Comb
1.ww_-_Yarrow_Revisited
1.ww_-_Yarrow_Unvisited
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
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_-_Mandala_One
2.01_-_On_Books
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Road_of_Trials
2.01_-_The_Temple
2.01_-_The_Therapeutic_value_of_Abreaction
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Status_of_Knowledge
2.03_-_DEMETER
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Pyx
2.04_-_ADVICE_TO_ISHAN
2.04_-_On_Art
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Blessings
2.05_-_Habit_3__Put_First_Things_First
2.05_-_On_Poetry
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_ON_THE_RABBLE
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_WITH_VARIOUS_DEVOTEES
2.07_-_BANKIM_CHANDRA
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_The_Cup
2.07_-_The_Mother__Relations_with_Others
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_On_Non-Violence
2.08_-_The_Sword
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_The_Central_Process_of_the_Sadhana
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_THE_MASTERS_REMINISCENCES
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.13_-_On_Psychology
2.13_-_The_Book
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_-_On_Movements
2.14_-_ON_THE_LAND_OF_EDUCATION
2.14_-_The_Bell
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Passive_and_the_Active_Brahman
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_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_The_Lamen
2.16_-_The_15th_of_August
2.16_-_The_Magick_Fire
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Feb-May_1939
2.19_-_THE_MASTER_AND_DR._SARKAR
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
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
2.20_-_Nov-Dec_1939
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
2.2.2.01_-_The_Author_of_the_Bhagavad_Gita
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_THE_STILLEST_HOUR
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Life_Sketch_of_A._B._Purani
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Triple_Transformation
2.2.7.01_-_Some_General_Remarks
2.2.9.02_-_Plato
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
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_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.08_-_The_Mother's_Help_in_Difficulties
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
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.13_-_Inspiration_during_Sleep
2.3.1.15_-_Writing_and_Concentration
2.3.1_-_Ego_and_Its_Forms
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02.08_-_Contact_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
29.03_-_In_Her_Company
3.00.1_-_Foreword
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.05_-_Rhythm_in_Poetry
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
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.16_-_Tagore_the_Unique
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_THE_WANDERER
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Formula_of_Tetragrammaton
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.03_-_The_Soul_Is_Mortal
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_LUNA
3.04_-_The_Formula_of_ALHIM
3.05_-_SAL
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Death
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.01_-_The_Marbles_of_Time
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.07_-_Shyamakanta
3.10_-_Of_the_Gestures
3.10_-_Punishment
3.10_-_The_New_Birth
31.10_-_East_and_West
3.11_-_Epilogue
3.11_-_Spells
3.1.23_-_The_Rishi
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
3.14_-_Of_the_Consecrations
3.16.1_-_Of_the_Oath
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_-_The_Newness_of_the_Integral_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_Sankhya_and_Yoga
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
3.2.07_-_Tantra
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.3_-_Dreams
3.2.4_-_Sex
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.03_-_Muraripukur_-_I
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.15_-_My_Athletics
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.4.02_-_The_Inconscient
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_-_The_Subconscient_and_the_Integral_Yoga
3.4.2.04_-_Dance_and_Sadhana
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
3.7.1.01_-_Rebirth
3.7.1.09_-_Karma_and_Freedom
38.06_-_Ravana_Vanquished
3.8.1.04_-_Different_Methods_of_Writing
39.09_-_Just_Be_There_Where_You_Are
3_-_Commentaries_and_Annotated_Translations
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_INTRODUCTION
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_THE_HONEY_SACRIFICE
4.01_-_The_Presence_of_God_in_the_World
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Divine_Consolations.
4.02_-_GOLD_AND_SPIRIT
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_THE_REGENERATION_OF_THE_KING
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_THE_MAGICIAN
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_REGINA
4.1.01_-_The_Intellect_and_Yoga
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.1.2_-_The_Difficulties_of_Human_Nature
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.1.4_-_Resistances,_Sufferings_and_Falls
4.18_-_THE_ASS_FESTIVAL
4.19_-_THE_DRUNKEN_SONG
4.1_-_Jnana
4.2.1.05_-_The_Psychic_Awakening
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.03_-_The_Self_and_the_Sense_of_Individuality
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.41_-_Chapter_One
4.4.2.06_-_Ascent_and_the_Body
4.42_-_Chapter_Two
4.43_-_Chapter_Three
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.08_-_ADAM_AS_TOTALITY
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.8_-_The_Book_of_the_Gods
5.1.02_-_Ahana
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.3.04_-_Roots_in_M
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_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.02_-_The_Mind
7.04_-_Self-Reliance
7.05_-_Patience_and_Perseverance
7.08_-_Sincerity
7.11_-_Building_and_Destroying
7.15_-_The_Family
7.5.29_-_The_Universal_Incarnation
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(non-dual)
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_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
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
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
Emma_Zunz
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
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_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
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
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.02_-_EVOCATION
Meno
MMM.03_-_DREAMING
MoM_References
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1909_06_18
r1912_01_13
r1912_01_14
r1912_01_15
r1912_07_14
r1912_07_15
r1912_10_12
r1912_11_14b
r1912_11_19a
r1912_11_19b
r1912_12_04
r1912_12_06
r1912_12_08
r1912_12_11
r1912_12_12
r1912_12_14
r1912_12_15
r1912_12_17
r1912_12_18
r1912_12_19
r1912_12_22
r1912_12_25
r1912_12_31
r1913_01_02
r1913_01_11
r1913_01_13
r1913_01_18
r1913_01_24
r1913_01_29
r1913_01_31
r1913_06_17
r1913_06_17b
r1913_07_01
r1913_09_05a
r1913_09_05b
r1913_09_14
r1913_11_20
r1913_11_24
r1913_12_23
r1914_03_18
r1914_03_21
r1914_03_24
r1914_03_27
r1914_04_11
r1914_04_13
r1914_04_15
r1914_05_01
r1914_05_25
r1914_06_01
r1914_06_17
r1914_06_18
r1914_06_25
r1914_07_16
r1914_07_17
r1914_07_24
r1914_07_27
r1914_10_16
r1914_12_15
r1914_12_29
r1915_01_05b
r1915_01_30
r1915_08_09
r1917_01_09
r1917_01_23a
r1917_01_26
r1917_02_01
r1917_02_02
r1917_02_05
r1917_02_08
r1917_02_16
r1917_02_17
r1918_05_15
r1918_05_19
r1919_06_24
r1919_06_25
r1919_06_29
r1919_07_10
r1919_07_20
r1919_08_11
r1919_08_14
r1920_02_07b
r1920_02_09
r1920_03_03
r1920_06_16
r1927_04_09a
r1927_10_24
Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_151-175
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_(short_story)
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
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_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Hidden_Words_text
The_Immortal
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_John
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Third_Letter_of_John
The_Wall_and_the_BOoks
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

Bhakti
freestyle
projects
rap
Savitri
Song
write
SIMILAR TITLES
dark heavy-metal song writing
Reading & Writing - The Critique
The Essential Writings
the time when everything has been written
The Wave in the Mind - Talks and Essays on the Writer
wri
write
writing a book on Savitri
Writings In Bengali and Sanskrit

DEFINITIONS


TERMS STARTING WITH

wrie ::: a. & v. --> See Wry.

wried ::: imp. & p. p. --> of Wry

wriggled ::: imp. & p. p. --> of Wriggle

wriggler ::: n. --> One who, or that which, wriggles.

wriggle ::: v. i. --> To move the body to and fro with short, writhing motions, like a worm; to squirm; to twist uneasily or quickly about. ::: v. t. --> To move with short, quick contortions; to move by twisting and squirming; like a worm.

wriggling ::: p. pr. & vb. n. --> of Wriggle

wrightine ::: n. --> A rare alkaloid found in the bark of an East Indian apocynaceous tree (Wrightia antidysenterica), and extracted as a bitter white crystalline substance. It was formerly used as a remedy for diarrh/a. Called also conessine, and neriine.

wright ::: n. --> One who is engaged in a mechanical or manufacturing business; an artificer; a workman; a manufacturer; a mechanic; esp., a worker in wood; -- now chiefly used in compounds, as in millwright, wheelwright, etc.

wrig ::: v. i. --> To wriggle.

wringbolt ::: n. --> A bolt used by shipwrights, to bend and secure the planks against the timbers till they are fastened by bolts, spikes, or treenails; -- not to be confounded with ringbolt.

wringed ::: --> of Wring

wringer ::: n. --> One who, or that which, wrings; hence, an extortioner.
A machine for pressing water out of anything, particularly from clothes after they have been washed.


wringing ::: p. pr. & vb. n. --> of Wring ::: --> a. & n. from Wring, v.

wringstaff ::: n. --> A strong piece of plank used in applying wringbolts.

wringstaves ::: pl. --> of Wringstaff

wring ::: v. t. --> To twist and compress; to turn and strain with violence; to writhe; to squeeze hard; to pinch; as, to wring clothes in washing.
Hence, to pain; to distress; to torment; to torture.
To distort; to pervert; to wrest.
To extract or obtain by twisting and compressing; to squeeze or press (out); hence, to extort; to draw forth by violence, or against resistance or repugnance; -- usually with out or form.
To subject to extortion; to afflict, or oppress, in order


wrinkled ::: imp. & p. p. --> of Wrinkle

wrinkle ::: n. --> A winkle.
A small ridge, prominence, or furrow formed by the shrinking or contraction of any smooth substance; a corrugation; a crease; a slight fold; as, wrinkle in the skin; a wrinkle in cloth.
hence, any roughness; unevenness.
A notion or fancy; a whim; as, to have a new wrinkle. ::: v. t.


wrinkling ::: p. pr. & vb. n. --> of Wrinkle

wrinkly ::: a. --> Full of wrinkles; having a tendency to be wrinkled; corrugated; puckered.

wristband ::: n. --> The band of the sleeve of a shirt, or other garment, which covers the wrist.

wrister ::: n. --> A covering for the wrist.

wristlet ::: n. --> An elastic band worn around the wrist, as for the purpose of securing the upper part of a glove.

wrist ::: n. --> The joint, or the region of the joint, between the hand and the arm; the carpus. See Carpus.
A stud or pin which forms a journal; -- also called wrist pin.


writability ::: n. --> Ability or capacity to write.

writable ::: a. --> Capable of, or suitable for, being written down.

writative ::: a. --> Inclined to much writing; -- correlative to talkative.

write ::: 1. (chat) Unix's simple talk command and protocol. write has been largely superseded by talk and then irc.An enhancement, RWP, has been proposed.2. (tool) A simple text editor for Windows. (1998-04-28)

write 1. "chat" {Unix}'s simple {talk} command and {protocol}. write has been largely superseded by {talk} and then {irc}. An enhancement, {RWP}, has been proposed. 2. "tool" A simple {text editor} for {Windows}. (1998-04-28)

write-back "memory management" A {cache} architecture in which data is only written to main memory when it is forced out of the cache. Opposite of {write-through}. See also {no-write allocation}. (1996-06-12)

write-back ::: (memory management) A cache architecture in which data is only written to main memory when it is forced out of the cache.Opposite of write-through. See also no-write allocation. (1996-06-12)

write buffer {buffered write-through}

write it. In his Heaven and Its Wonders and Hell, he avers that “a little paper was sent to me from

write-only code ::: [a play on read-only memory] Code so arcane, complex, or ill-structured that it cannot be modified or even comprehended by anyone but its author, and possibly not even by him/her. A Bad Thing.[Jargon File]

write-only code [a play on "read-only memory"] Code so arcane, complex, or ill-structured that it cannot be modified or even comprehended by anyone but its author, and possibly not even by him/her. A {Bad Thing}. [{Jargon File}]

write-only language ::: A language with syntax (or semantics) sufficiently dense and bizarre that any routine of significant size is automatically write-only code. A sobriquet applied occasionally to C and often to APL, though INTERCAL and TECO certainly deserve it more.

write-only language A language with syntax (or semantics) sufficiently dense and bizarre that any routine of significant size is automatically {write-only code}. A sobriquet applied occasionally to C and often to APL, though {INTERCAL} and {TECO} certainly deserve it more.

write-only memory 1. "jargon, humour" (WOM) The obvious antonym to "{read-only memory}" (ROM). Out of frustration with the long and seemingly useless chain of approvals required of component specifications, during which no actual checking seemed to occur, an engineer at {Signetics} once created a specification for a write-only memory and included it with a bunch of other specifications to be approved. This inclusion came to the attention of Signetics {management} only when regular customers started calling and asking for pricing information. Signetics published a corrected edition of the data book and requested the return of the "erroneous" ones. Later, around 1974, Signetics bought a double-page spread in "Electronics" magazine's April issue and used the spec as an April Fools' Day joke. Instead of the more conventional characteristic curves, the 25120 "fully encoded, 9046 x N, Random Access, write-only-memory" data sheet included diagrams of "bit capacity vs. Temp.", "Iff vs. Vff", "Number of pins remaining vs. number of socket insertions", and "AQL vs. selling price". The 25120 required a 6.3 VAC VFF supply, a +10V VCC, and VDD of 0V, +/- 2%. 2. {bit bucket}. [{Jargon File}] (2007-03-24)

write-only memory ::: 1. (jargon, humour) (WOM) The obvious antonym to read-only memory (ROM).Out of frustration with the long and seemingly useless chain of approvals required of component specifications, during which no actual checking seemed to vs. number of socket insertions, and AQL vs. selling price. The 25120 required a 6.3 VAC VFF supply, a +10V VCC, and VDD of 0V, +/- 2%.2. bit bucket.[Jargon File]

write protect "storage" A feature of certain {removable media} storage devices that tells the system whether or not it should allow the data on the media to be modified. Write protecting an item of media prevents accidental overwriting of valuable data. For example, the write protect tab on a 3.5-inch {floppy disks} is a small sliding plastic square that can either cover or expose a hole near the edge of the disk cover. The drive wil only allow the disk to be written to if the hole is closed. (2007-03-24)

writer: A person who writes books, stories, reports etc. See author and playwright.

writer ::: n. --> One who writes, or has written; a scribe; a clerk.
One who is engaged in literary composition as a profession; an author; as, a writer of novels.
A clerk of a certain rank in the service of the late East India Company, who, after serving a certain number of years, became a factor.


writers as to whether the angels of destruction are

writer’s craft: Similar to author’s craft, this term refers to the style and devicesused by an author. See poetic techniques and literary devices.

writership ::: n. --> The office of a writer.

writer’s inkhorn. In horoscopy and hermetics, the

writes, “366 books in 30 days and 30 nights.”

writes Charles in his note to chapter 12 of Enoch II,

writes: “We must see in the 99 sheep a representa¬

write-through "architecture" (Or "write-thru") A {cache} architecture in which data is written to main memory at the same time as it is cached. Opposite of {write-back}. See also {buffered write-through}, {posted write-through}, {no-write allocation}. (1996-06-12)

write-through ::: (architecture) (Or write-thru) A cache architecture in which data is written to main memory at the same time as it is cached.Opposite of write-back. See also buffered write-through, posted write-through, no-write allocation. (1996-06-12)

write-thru {write-through}

write ::: v. t. --> To set down, as legible characters; to form the conveyance of meaning; to inscribe on any material by a suitable instrument; as, to write the characters called letters; to write figures.
To set down for reading; to express in legible or intelligible characters; to inscribe; as, to write a deed; to write a bill of divorcement; hence, specifically, to set down in an epistle; to communicate by letter.


writhed ::: imp. --> of Writhe ::: p. p. --> of Writhe

writhen ::: --> of Writhe ::: a. --> Having a twisted distorted from.

writhen ::: twisted; contorted

writhe ::: v. t. --> To twist; to turn; now, usually, to twist or turn so as to distort; to wring.
To wrest; to distort; to pervert.
To extort; to wring; to wrest. ::: v. i. --> To twist or contort the body; to be distorted; as, to


writhing ::: p. pr. & vb. n. --> of Writhe

writhle ::: v. t. --> To wrinkle.

writing “explaining the 1,500 keys [to the mystery

writing in the National Review on “The Christian

writing ::: p. pr. & vb. n. --> of Write ::: n. --> The act or art of forming letters and characters on paper, wood, stone, or other material, for the purpose of recording the ideas which characters and words express, or of communicating them to others by visible signs.

writings. Compare “the mail-clad lords with the

writings, Hebrew is said to have been the language of all mankind up to the “confusion of

writings, he is evil—as in the last-century The

writings. In Genesis, Arioc is the name of an

writings, Mihr was the angel who watched over

writings of Cordovero and Scholem.

writings of Joseph ben Abraham Gikatilla;

writings of Rabbi Akiba.

writings of the cabalist Joseph ben Abraham

writings, one of the angelic rulers of one of the

writings, secular or religious. He derives originally

writings that ha-satan of the Old Testament is

writings there are frequent references to the angels

writings, when he emerges as Satan (capital S), the

writing system "human language, character" The set of {glyphs} used for representing a given human language in written form, generally along with their conventions for use. (1998-10-19)

writing system ::: (human language, character) The set of glyphs used for representing a given human language in written form, generally along with their conventions for use. (1998-10-19)

writ ::: obs. --> 3d pers. sing. pres. of Write, for writeth. ::: --> imp. & p. p. of Write. ::: n.

written ::: p. p. --> of Write ::: --> p. p. of Write, v.

wrizzle ::: v. t. --> To wrinkle.

WRITEACOURSE "language" A {CAI} language for {IBM 360}. ["WRITEACOURSE: An Educational Programming Language", E. Hunt et al, Proc FJCC 33(2) 1968]. (1998-04-28)

WRITEACOURSE ::: (language) A CAI language for IBM 360.[WRITEACOURSE: An Educational Programming Language, E. Hunt et al, Proc FJCC 33(2) 1968]. (1998-04-28)

Write down - To reduce the book value of the asset.

Write-off - Depreciating an asset to zero in one go.

Write-Once Read-Many "storage" (WORM) Any type of storage medium to which data can be written to only a single time, but can be read from any number of times. Typically this is an {optical disk} whose surface is permanently etched using a laser in order to record information. WORM media have a significantly longer shelf life than magnetic media and thus are used when data must be preserved for a long time. (1996-04-01)

Write-Once Read-Many ::: (storage) (WORM) Any type of storage medium to which data can be written to only a single time, but can be read from any number of times. Typically this record information. WORM media have a significantly longer shelf life than magnetic media and thus are used when data must be preserved for a long time. (1996-04-01)

Write up - To increase the recorded value of an asset, but it is not allowed under GAAP (Generally Accepted Accounting Principles) and therefore seldom used.

Writing off - The process of reducing the value of an asset by the amount of depreciation.

Writing of Varuna, Muir says:

Writing on the symbol of the egg which is often depicted as floating above a mummy, Blavatsky says: “This is the symbol of hope and the promise of a second birth for the Osirified dead; his Soul, after due purification in the Amenti, will gestate in this egg of immortality, to be reborn from it into a new life on earth. For this Egg, in the esoteric Doctrine, is the Devachan, the abode of Bliss; the winged scarabeus being alike a symbol of it” (SD 1:365).

Writing. See DEVANAGARI; SPEECH

Written Law ::: The Torah and the principles and laws embodied in it.


TERMS ANYWHERE

a 1 ::: --> A registry mark given by underwriters (as at Lloyd&

abandonment ::: n. --> The act of abandoning, or the state of being abandoned; total desertion; relinquishment.
The relinquishment by the insured to the underwriters of what may remain of the property insured after a loss or damage by a peril insured against.
The relinquishment of a right, claim, or privilege, as to mill site, etc.
The voluntary leaving of a person to whom one is bound


abatable ::: a. --> Capable of being abated; as, an abatable writ or nuisance.

abbreviate ::: v. t. --> To make briefer; to shorten; to abridge; to reduce by contraction or omission, especially of words written or spoken.
To reduce to lower terms, as a fraction. ::: a. --> Abbreviated; abridged; shortened.
Having one part relatively shorter than another or than


above-cited ::: a. --> Cited before, in the preceding part of a book or writing.

abracadabra ::: n. --> A mystical word or collocation of letters written as in the figure. Worn on an amulet it was supposed to ward off fever. At present the word is used chiefly in jest to denote something without meaning; jargon.

accent ::: n. --> A superior force of voice or of articulative effort upon some particular syllable of a word or a phrase, distinguishing it from the others.
A mark or character used in writing, and serving to regulate the pronunciation; esp.: (a) a mark to indicate the nature and place of the spoken accent; (b) a mark to indicate the quality of sound of the vowel marked; as, the French accents.
Modulation of the voice in speaking; manner of speaking or


accentuate ::: v. t. --> To pronounce with an accent or with accents.
To bring out distinctly; to make prominent; to emphasize.
To mark with the written accent.


account ::: n. --> A reckoning; computation; calculation; enumeration; a record of some reckoning; as, the Julian account of time.
A registry of pecuniary transactions; a written or printed statement of business dealings or debts and credits, and also of other things subjected to a reckoning or review; as, to keep one&


acephali ::: n. pl. --> A fabulous people reported by ancient writers to have heads.
A Christian sect without a leader.
Bishops and certain clergymen not under regular diocesan control.
A class of levelers in the time of K. Henry I.


acquittance ::: n. --> The clearing off of debt or obligation; a release or discharge from debt or other liability.
A writing which is evidence of a discharge; a receipt in full, which bars a further demand. ::: v. t. --> To acquit.


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


act ::: n. --> That which is done or doing; the exercise of power, or the effect, of which power exerted is the cause; a performance; a deed.
The result of public deliberation; the decision or determination of a legislative body, council, court of justice, etc.; a decree, edit, law, judgment, resolve, award; as, an act of Parliament, or of Congress.
A formal solemn writing, expressing that something has been done.


admarginate ::: v. t. --> To write in the margin.

admeasure ::: v. t. --> To measure.
To determine the proper share of, or the proper apportionment; as, to admeasure dower; to admeasure common of pasture.
The measure of a thing; dimensions; size.
Formerly, the adjustment of proportion, or ascertainment of shares, as of dower or pasture held in common. This was by writ of admeasurement, directed to the sheriff.


adverb ::: n. --> A word used to modify the sense of a verb, participle, adjective, or other adverb, and usually placed near it; as, he writes well; paper extremely white.

ae ::: --> Alt. of Ae
A diphthong in the Latin language; used also by the Saxon writers. It answers to the Gr. ai. The Anglo-Saxon short ae was generally replaced by a, the long / by e or ee. In derivatives from Latin words with ae, it is mostly superseded by e. For most words found with this initial combination, the reader will therefore search under the letter E.


affidavit ::: n. --> A sworn statement in writing; a declaration in writing, signed and made upon oath before an authorized magistrate.

affix ::: v. t. --> To subjoin, annex, or add at the close or end; to append to; to fix to any part of; as, to affix a syllable to a word; to affix a seal to an instrument; to affix one&

after-mentioned ::: a. --> Mentioned afterwards; as, persons after-mentioned (in a writing).

agonize ::: v. i. --> To writhe with agony; to suffer violent anguish.
To struggle; to wrestle; to strive desperately. ::: v. t. --> To cause to suffer agony; to subject to extreme pain; to torture.


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.

agony ::: n. --> Violent contest or striving.
Pain so extreme as to cause writhing or contortions of the body, similar to those made in the athletic contests in Greece; and hence, extreme pain of mind or body; anguish; paroxysm of grief; specifically, the sufferings of Christ in the garden of Gethsemane.
Paroxysm of joy; keen emotion.
The last struggle of life; death struggle.


agraphia ::: n. --> The absence or loss of the power of expressing ideas by written signs. It is one form of aphasia.

alas ::: interj. --> An exclamation expressive of sorrow, pity, or apprehension of evil; -- in old writers, sometimes followed by day or white; alas the day, like alack a day, or alas the white.

album ::: n. --> A white tablet on which anything was inscribed, as a list of names, etc.
A register for visitors&


algebraical ::: a. --> Of or pertaining to algebra; containing an operation of algebra, or deduced from such operation; as, algebraic characters; algebraical writings.

"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

allegorist ::: n. --> One who allegorizes; a writer of allegory.

allegorize ::: v. t. --> To form or turn into allegory; as, to allegorize the history of a people.
To treat as allegorical; to understand in an allegorical sense; as, when a passage in a writer may understood literally or figuratively, he who gives it a figurative sense is said to allegorize it.
To use allegory.


allegory ::: n. --> A figurative sentence or discourse, in which the principal subject is described by another subject resembling it in its properties and circumstances. The real subject is thus kept out of view, and we are left to collect the intentions of the writer or speaker by the resemblance of the secondary to the primary subject.
Anything which represents by suggestive resemblance; an emblem.
A figure representation which has a meaning beyond notion


allocatur ::: n. --> "Allowed." The word allocatur expresses the allowance of a proceeding, writ, order, etc., by a court, judge, or judicial officer.

allograph ::: n. --> A writing or signature made by some person other than any of the parties thereto; -- opposed to autograph.

alphabetical ::: a. --> Pertaining to, furnished with, expressed by, or in the order of, the letters of the alphabet; as, alphabetic characters, writing, languages, arrangement.
Literal.


alphabet ::: n. --> The letters of a language arranged in the customary order; the series of letters or signs which form the elements of written language.
The simplest rudiments; elements. ::: v. t. --> To designate by the letters of the alphabet; to


Amal: “This strikes me as a reference by Sri Aurobindo to himself and the Mother. The Mother may not have arrived in Pondicherry when this line was written but Sri Aurobindo must have known that the Divine Shakti incarnate was needed to be on earth for the fullness of his work.”

amanuensis ::: n. --> A person whose employment is to write what another dictates, or to copy what another has written.

amendable ::: a. --> Capable of being amended; as, an amendable writ or error.

amendment ::: n. --> An alteration or change for the better; correction of a fault or of faults; reformation of life by quitting vices.
In public bodies; Any alternation made or proposed to be made in a bill or motion by adding, changing, substituting, or omitting.
Correction of an error in a writ or process.


amice ::: n. --> A square of white linen worn at first on the head, but now about the neck and shoulders, by priests of the Roman Catholic Church while saying Mass.
A hood, or cape with a hood, made of lined with gray fur, formerly worn by the clergy; -- written also amess, amyss, and almuce.


ammite ::: n. --> Oolite or roestone; -- written also hammite.

annalist ::: n. --> A writer of annals.

annotator ::: n. --> A writer of annotations; a commentator.

annualist ::: n. --> One who writes for, or who edits, an annual.

answer ::: n. --> To speak in defense against; to reply to in defense; as, to answer a charge; to answer an accusation.
To speak or write in return to, as in return to a call or question, or to a speech, declaration, argument, or the like; to reply to (a question, remark, etc.); to respond to.
To respond to satisfactorily; to meet successfully by way of explanation, argument, or justification, and the like; to refute.
To be or act in return or response to.


anthropology ::: n. --> The science of the structure and functions of the human body.
The science of man; -- sometimes used in a limited sense to mean the study of man as an object of natural history, or as an animal.
That manner of expression by which the inspired writers attribute human parts and passions to God.


anyone ::: n. --> One taken at random rather than by selection; anybody. [Commonly written as two words.]

aphemia ::: n. --> Loss of the power of speaking, while retaining the power of writing; -- a disorder of cerebral origin.

aphorist ::: n. --> A writer or utterer of aphorisms.

apocalyptist ::: n. --> The writer of the Apocalypse.

apocrypha ::: n. pl. --> Something, as a writing, that is of doubtful authorship or authority; -- formerly used also adjectively.
Specif.: Certain writings which are received by some Christians as an authentic part of the Holy Scriptures, but are rejected by others.


apologetical ::: a. --> Defending by words or arguments; said or written in defense, or by way of apology; regretfully excusing; as, an apologetic essay.

apologist ::: n. --> One who makes an apology; one who speaks or writes in defense of a faith, a cause, or an institution; especially, one who argues in defense of Christianity.

apology ::: n. --> Something said or written in defense or justification of what appears to others wrong, or of what may be liable to disapprobation; justification; as, Tertullian&

apostrophe ::: n. --> A figure of speech by which the orator or writer suddenly breaks off from the previous method of his discourse, and addresses, in the second person, some person or thing, absent or present; as, Milton&

appear ::: v. i. --> To come or be in sight; to be in view; to become visible.
To come before the public; as, a great writer appeared at that time.
To stand in presence of some authority, tribunal, or superior person, to answer a charge, plead a cause, or the like; to present one&


apprise ::: v. t. --> To give notice, verbal or written; to inform; -- followed by of; as, we will apprise the general of an intended attack; he apprised the commander of what he had done. ::: n. --> Notice; information.

archaeology ::: n. --> The science or study of antiquities, esp. prehistoric antiquities, such as the remains of buildings or monuments of an early epoch, inscriptions, implements, and other relics, written manuscripts, etc.

argumentative ::: a. --> Consisting of, or characterized by, argument; containing a process of reasoning; as, an argumentative discourse.
Adductive as proof; indicative; as, the adaptation of things to their uses is argumentative of infinite wisdom in the Creator.
Given to argument; characterized by argument; disputatious; as, an argumentative writer.


argument ::: n. --> Proof; evidence.
A reason or reasons offered in proof, to induce belief, or convince the mind; reasoning expressed in words; as, an argument about, concerning, or regarding a proposition, for or in favor of it, or against it.
A process of reasoning, or a controversy made up of rational proofs; argumentation; discussion; disputation.
The subject matter of a discourse, writing, or artistic


article ::: n. --> A distinct portion of an instrument, discourse, literary work, or any other writing, consisting of two or more particulars, or treating of various topics; as, an article in the Constitution. Hence: A clause in a contract, system of regulations, treaty, or the like; a term, condition, or stipulation in a contract; a concise statement; as, articles of agreement.
A literary composition, forming an independent portion of a magazine, newspaper, or cyclopedia.


articulata ::: v. --> One of the four subkingdoms in the classification of Cuvier. It has been much modified by later writers.
One of the subdivisions of the Brachiopoda, including those that have the shells united by a hinge.
A subdivision of the Crinoidea.


asperse ::: v. t. --> To sprinkle, as water or dust, upon anybody or anything, or to besprinkle any one with a liquid or with dust.
To bespatter with foul reports or false and injurious charges; to tarnish in point of reputation or good name; to slander or calumniate; as, to asperse a poet or his writings; to asperse a man&


assignment ::: n. --> An allotting or an appointment to a particular person or use; or for a particular time, as of a cause or causes in court.
A transfer of title or interest by writing, as of lease, bond, note, or bill of exchange; a transfer of the whole of some particular estate or interest in lands.
The writing by which an interest is transferred.
The transfer of the property of a bankrupt to certain persons called assignees, in whom it is vested for the benefit of


assize ::: n. --> An assembly of knights and other substantial men, with a bailiff or justice, in a certain place and at a certain time, for public business.
A special kind of jury or inquest.
A kind of writ or real action.
A verdict or finding of a jury upon such writ.
A statute or ordinance in general. Specifically: (1) A statute regulating the weight, measure, and proportions of ingredients


assumpsit ::: n. --> A promise or undertaking, founded on a consideration. This promise may be oral or in writing not under seal. It may be express or implied.
An action to recover damages for a breach or nonperformance of a contract or promise, express or implied, oral or in writing not under seal. Common or indebitatus assumpsit is brought for the most part on an implied promise. Special assumpsit is founded on an express promise or undertaking.


assurer ::: n. --> One who assures. Specifically: One who insures against loss; an insurer or underwriter.
One who takes out a life assurance policy.


asterisk ::: n. --> The figure of a star, thus, /, used in printing and writing as a reference to a passage or note in the margin, to supply the omission of letters or words, or to mark a word or phrase as having a special character.

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

atheistical ::: a. --> Pertaining to, implying, or containing, atheism; -- applied to things; as, atheistic doctrines, opinions, or books.
Disbelieving the existence of a God; impious; godless; -- applied to persons; as, an atheistic writer.


attachable ::: a. --> Capable of being attached; esp., liable to be taken by writ or precept.

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


attestation ::: n. --> The act of attesting; testimony; witness; a solemn or official declaration, verbal or written, in support of a fact; evidence. The truth appears from the attestation of witnesses, or of the proper officer. The subscription of a name to a writing as a witness, is an attestation.

attest ::: v. t. --> To bear witness to; to certify; to affirm to be true or genuine; as, to attest the truth of a writing, a copy of record.
To give proof of; to manifest; as, the ruins of Palmyra attest its ancient magnificence.
To call to witness; to invoke. ::: n.


audita querela ::: --> A writ which lies for a party against whom judgment is recovered, but to whom good matter of discharge has subsequently accrued which could not have been availed of to prevent such judgment.

aurigraphy ::: n. --> The art of writing with or in gold.

AU should be done quietly from within — working, speaking, reading, writing as part of real consciousness — not with the dispersed and unquiet movement of the ordinary consciousness.

authentic ::: n. --> Having a genuine original or authority, in opposition to that which is false, fictitious, counterfeit, or apocryphal; being what it purports to be; genuine; not of doubtful origin; real; as, an authentic paper or register.
Authoritative.
Of approved authority; true; trustworthy; credible; as, an authentic writer; an authentic portrait; authentic information.
Vested with all due formalities, and legally attested.


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.

author ::: n. --> The beginner, former, or first mover of anything; hence, the efficient cause of a thing; a creator; an originator.
One who composes or writes a book; a composer, as distinguished from an editor, translator, or compiler.
The editor of a periodical.
An informant. ::: v. t.


autobiographer ::: n. --> One who writers his own life or biography.

autobiographist ::: n. --> One who writes his own life; an autobiographer.

autobiography ::: n. --> A biography written by the subject of it; memoirs of one&

autographical ::: a. --> Pertaining to an autograph, or one&

autograph ::: n. --> That which is written with one&

autography ::: n. --> The science of autographs; a person&

Automatic writings and spiritualistic seances arc a very mix- ed affair. Part comes from the subconscious mind of the medium and part from that of the stUeis. Usually these seances etc. put one into rapport with a very low world of vital beings and forces.

avernian ::: a. --> Of or pertaining to Avernus, a lake of Campania, in Italy, famous for its poisonous vapors, which ancient writers fancied were so malignant as to kill birds flying over it. It was represented by the poets to be connected with the infernal regions.

babu ::: n. --> A Hindoo gentleman; a native clerk who writes English; also, a Hindoo title answering to Mr. or Esquire.

backare ::: interj. --> Stand back! give place! -- a cant word of the Elizabethan writers, probably in ridicule of some person who pretended to a knowledge of Latin which he did not possess.
Same as Baccare.


backhand ::: n. --> A kind of handwriting in which the downward slope of the letters is from left to right. ::: a. --> Sloping from left to right; -- said of handwriting.
Backhanded; indirect; oblique.


bail bond ::: --> A bond or obligation given by a prisoner and his surety, to insure the prisoner&

ballader ::: n. --> A writer of ballads.

ballot ::: n. --> Originally, a ball used for secret voting. Hence: Any printed or written ticket used in voting.
The act of voting by balls or written or printed ballots or tickets; the system of voting secretly by balls or by tickets.
The whole number of votes cast at an election, or in a given territory or electoral district.
To vote or decide by ballot; as, to ballot for a candidate.


bangle ::: v. t. --> To waste by little and little; to fritter away. ::: n. --> An ornamental circlet, of glass, gold, silver, or other material, worn by women in India and Africa, and in some other countries, upon the wrist or ankle; a ring bracelet.

bardish ::: a. --> Pertaining to, or written by, a bard or bards.

bashaw ::: n. --> A Turkish title of honor, now written pasha. See Pasha.
Fig.: A magnate or grandee.
A very large siluroid fish (Leptops olivaris) of the Mississippi valley; -- also called goujon, mud cat, and yellow cat.


bastard ::: n. --> A "natural" child; a child begotten and born out of wedlock; an illegitimate child; one born of an illicit union.
An inferior quality of soft brown sugar, obtained from the sirups that / already had several boilings.
A large size of mold, in which sugar is drained.
A sweet Spanish wine like muscadel in flavor.
A writing paper of a particular size. See Paper.
Lacking in genuineness; spurious; false; adulterate; --


bathos ::: n. --> A ludicrous descent from the elevated to the low, in writing or speech; anticlimax.

battology ::: n. --> A needless repetition of words in speaking or writing.

bear ::: v. t. --> To support or sustain; to hold up.
To support and remove or carry; to convey.
To conduct; to bring; -- said of persons.
To possess and use, as power; to exercise.
To sustain; to have on (written or inscribed, or as a mark), as, the tablet bears this inscription.
To possess or carry, as a mark of authority or distinction; to wear; as, to bear a sword, badge, or name.


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.


bepommel ::: v. t. --> To pommel; to beat, as with a stick; figuratively, to assail or criticise in conversation, or in writing.

besayle ::: n. --> A great-grandfather.
A kind of writ which formerly lay where a great-grandfather died seized of lands in fee simple, and on the day of his death a stranger abated or entered and kept the heir out. This is now abolished.


bible ::: n. --> A book.
The Book by way of eminence, -- that is, the book which is made up of the writings accepted by Christians as of divine origin and authority, whether such writings be in the original language, or translated; the Scriptures of the Old and New Testaments; -- sometimes in a restricted sense, the Old Testament; as, King James&


bibliographer ::: n. --> One who writes, or is versed in, bibliography.

biographer ::: n. --> One who writes an account or history of the life of a particular person; a writer of lives, as Plutarch.

biographize ::: v. t. --> To write a history of the life of.

biography ::: an account of a person"s life written, composed, or produced by another.

biography ::: n. --> The written history of a person&

bipartite ::: a. --> Being in two parts; having two correspondent parts, as a legal contract or writing, one for each party; shared by two; as, a bipartite treaty.
Divided into two parts almost to the base, as a leaf; consisting of two parts or subdivisions.


blackboard ::: n. --> A broad board painted black, or any black surface on which writing, drawing, or the working of mathematical problems can be done with chalk or crayons. It is much used in schools.

black-letter ::: a. --> Written or printed in black letter; as, a black-letter manuscript or book.
Given to the study of books in black letter; that is, of old books; out of date.
Of or pertaining to the days in the calendar not marked with red letters as saints&


black letter ::: --> The old English or Gothic letter, in which the Early English manuscripts were written, and the first English books were printed. It was conspicuous for its blackness. See Type.

blank ::: a. --> Of a white or pale color; without color.
Free from writing, printing, or marks; having an empty space to be filled in with some special writing; -- said of checks, official documents, etc.; as, blank paper; a blank check; a blank ballot.
Utterly confounded or discomfited.
Empty; void; without result; fruitless; as, a blank space; a blank day.
Lacking characteristics which give variety; as, a blank


blasphemous ::: a. --> Speaking or writing blasphemy; uttering or exhibiting anything impiously irreverent; profane; as, a blasphemous person; containing blasphemy; as, a blasphemous book; a blasphemous caricature.

blasphemy ::: n. --> An indignity offered to God in words, writing, or signs; impiously irreverent words or signs addressed to, or used in reference to, God; speaking evil of God; also, the act of claiming the attributes or prerogatives of deity.
Figuratively, of things held in high honor: Calumny; abuse; vilification.


blotting paper ::: --> A kind of thick, bibulous, unsized paper, used to absorb superfluous ink from freshly written manuscript, and thus prevent blots.

blot ::: v. t. --> To spot, stain, or bespatter, as with ink.
To impair; to damage; to mar; to soil.
To stain with infamy; to disgrace.
To obliterate, as writing with ink; to cancel; to efface; -- generally with out; as, to blot out a word or a sentence. Often figuratively; as, to blot out offenses.
To obscure; to eclipse; to shadow.
To dry, as writing, with blotting paper.


blunder ::: v. i. --> To make a gross error or mistake; as, to blunder in writing or preparing a medical prescription.
To move in an awkward, clumsy manner; to flounder and stumble. ::: v. t. --> To cause to blunder.


bond ::: n. --> That which binds, ties, fastens, or confines, or by which anything is fastened or bound, as a cord, chain, etc.; a band; a ligament; a shackle or a manacle.
The state of being bound; imprisonment; captivity, restraint.
A binding force or influence; a cause of union; a uniting tie; as, the bonds of fellowship.
Moral or political duty or obligation.
A writing under seal, by which a person binds himself, his


bookmaker ::: n. --> One who writes and publishes books; especially, one who gathers his materials from other books; a compiler.
A betting man who "makes a book." See To make a book, under Book, n.


book ::: n. --> A collection of sheets of paper, or similar material, blank, written, or printed, bound together; commonly, many folded and bound sheets containing continuous printing or writing.
A composition, written or printed; a treatise.
A part or subdivision of a treatise or literary work; as, the tenth book of "Paradise Lost."
A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures, etc.


borecole ::: n. --> A brassicaceous plant of many varieties, cultivated for its leaves, which are not formed into a compact head like the cabbage, but are loose, and are generally curled or wrinkled; kale.

boustrophedonic ::: a. --> Relating to the boustrophedon made of writing.

boustrophedon ::: n. --> An ancient mode of writing, in alternate directions, one line from left to right, and the next from right to left (as fields are plowed), as in early Greek and Hittite.

bracelet ::: n. --> An ornamental band or ring, for the wrist or the arm; in modern times, an ornament encircling the wrist, worn by women or girls.
A piece of defensive armor for the arm.


brachygrapher ::: n. --> A writer in short hand; a stenographer.

Brahma ::: “Brahma is the nominative; the uninflected form of the word is brahman; it differs from brahman ‘the Eternal’ only in gender.” Glossary of Terms in Sri Aurobindo’s Writings

brahma ("s) ::: "Brahma is the nominative; the uninflected form of the word is brahman; it differs from brahman ‘the Eternal" only in gender.” *Glossary of Terms in Sri Aurobindo"s Writings

brassart ::: n. --> Armor for the arm; -- generally used for the whole arm from the shoulder to the wrist, and consisting, in the 15th and 16th centuries, of many parts.

bravura ::: n. --> A florid, brilliant style of music, written for effect, to show the range and flexibility of a singer&

breve ::: n. --> A note or character of time, equivalent to two semibreves or four minims. When dotted, it is equal to three semibreves. It was formerly of a square figure (as thus: / ), but is now made oval, with a line perpendicular to the staff on each of its sides; -- formerly much used for choir service.
Any writ or precept under seal, issued out of any court.
A curved mark [/] used commonly to indicate the short quantity of a vowel.


brief ::: a. --> Short in duration.
Concise; terse; succinct.
Rife; common; prevalent.
A short concise writing or letter; a statement in few words.
An epitome.
An abridgment or concise statement of a client&


briefness ::: n. --> The quality of being brief; brevity; conciseness in discourse or writing.

builder ::: n. --> One who builds; one whose occupation is to build, as a carpenter, a shipwright, or a mason.

bullist ::: n. --> A writer or drawer up of papal bulls.

bureau ::: n. --> Originally, a desk or writing table with drawers for papers.
The place where such a bureau is used; an office where business requiring writing is transacted.
Hence: A department of public business requiring a force of clerks; the body of officials in a department who labor under the direction of a chief.
A chest of drawers for clothes, especially when made as an


"But the Titan will have nothing of all this; it is too great and subtle for his comprehension. His instincts call for a visible, tangible mastery and a sensational domination. How shall he feel sure of his empire unless he can feel something writhing helpless under his heel, — if in agony, so much the better? What is exploitation to him, unless it diminishes the exploited? To be able to coerce, exact, slay, overtly, irresistibly, — it is this that fills him with the sense of glory and dominion. For he is the son of division and the strong flowering of the Ego. To feel the comparative limitation of others is necessary to him that he may imagine himself immeasurable; for he has not the real, self-existent sense of infinity which no outward circumstance can abrogate. Contrast, division, negation of the wills and lives of others are essential to his self-development and self-assertion. The Titan would unify by devouring, not by harmonising; he must conquer and trample what is not himself either out of existence or into subservience so that his own image may stand out stamped upon all things and dominating all his environment.” Essays in Philosophy and Yoga

writhen ::: twisted; contorted

cabas ::: n. --> A flat basket or frail for figs, etc.; hence, a lady&

cacoethes ::: n. --> A bad custom or habit; an insatiable desire; as, cacoethes scribendi, "The itch for writing".
A bad quality or disposition in a disease; an incurable ulcer.


cacographic ::: a. --> Pertaining to, or characterized by, cacography; badly written or spelled.

cacography ::: n. --> Incorrect or bad writing or spelling.

caldron ::: n. --> A large kettle or boiler of copper, brass, or iron. [Written also cauldron.]

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

cancel ::: v. i. --> To inclose or surround, as with a railing, or with latticework.
To shut out, as with a railing or with latticework; to exclude.
To cross and deface, as the lines of a writing, or as a word or figure; to mark out by a cross line; to blot out or obliterate.
To annul or destroy; to revoke or recall.
To suppress or omit; to strike out, as matter in type.


cannot ::: --> Am, is, or are, not able; -- written either as one word or two.

capias ::: n. --> A writ or process commanding the officer to take the body of the person named in it, that is, to arrest him; -- also called writ of capias.

capuchin ::: n. --> A Franciscan monk of the austere branch established in 1526 by Matteo di Baschi, distinguished by wearing the long pointed cowl or capoch of St. Francis.
A garment for women, consisting of a cloak and hood, resembling, or supposed to resemble, that of capuchin monks.
A long-tailed South American monkey (Cabus capucinus), having the forehead naked and wrinkled, with the hair on the crown reflexed and resembling a monk&


carcinoma ::: n. --> A cancer. By some medical writers, the term is applied to an indolent tumor. See Cancer.

caret ::: n. --> A mark [^] used by writers and proof readers to indicate that something is interlined above, or inserted in the margin, which belongs in the place marked by the caret.
The hawkbill turtle. See Hawkbill.


carpal ::: a. --> Of or pertaining to the carpus, or wrist. ::: n. --> One of the bones or cartilages of the carpus; a carpale.

carpus ::: n. --> The wrist; the bones or cartilages between the forearm, or antibrachium, and the hand or forefoot; in man, consisting of eight short bones disposed in two rows.

cartwright ::: n. --> An artificer who makes carts; a cart maker.

cascabel ::: n. --> The projection in rear of the breech of a cannon, usually a knob or breeching loop connected with the gun by a neck. In old writers it included all in rear of the base ring. [See Illust. of Cannon.]

castrate ::: v. t. --> To deprive of the testicles; to emasculate; to geld; to alter.
To cut or take out; esp. to remove anything erroneous, or objectionable from, as the obscene parts of a writing; to expurgate.


cedule ::: n. --> A scroll; a writing; a schedule.

cenozoic ::: a. --> Belonging to the most recent division of geological time, including the tertiary, or Age of mammals, and the Quaternary, or Age of man. [Written also caenozoic, cainozoic, kainozoic.] See Geology.

censorious ::: a. --> Addicted to censure; apt to blame or condemn; severe in making remarks on others, or on their writings or manners.
Implying or expressing censure; as, censorious remarks.


cerograph ::: n. --> A writing on wax.

certificate ::: n. --> A written testimony to the truth of any fact; as, certificate of good behavior.
A written declaration legally authenticated. ::: v. t. --> To verify or vouch for by certificate.
To furnish with a certificate; as, to certificate


certify ::: v. t. --> To give cetain information to; to assure; to make certain.
To give certain information of; to make certain, as a fact; to verify.
To testify to in writing; to make a declaration concerning, in writing, under hand, or hand and seal.


certiorari ::: n. --> A writ issuing out of chancery, or a superior court, to call up the records of a inferior court, or remove a cause there depending, in order that the party may have more sure and speedy justice, or that errors and irregularities may be corrected. It is obtained upon complaint of a party that he has not received justice, or can not have an impartial trial in the inferior court.

cessavit ::: n. --> A writ given by statute to recover lands when the tenant has for two years failed to perform the conditions of his tenure.

cessor ::: v. i. --> One who neglects, for two years, to perform the service by which he holds lands, so that he incurs the danger of the writ of cessavit. See Cessavit. ::: v. t. --> An assessor.

chaffwax ::: n. --> Formerly a chancery officer who fitted wax for sealing writs and other documents.

cham ::: v. t. --> To chew. ::: n. --> The sovereign prince of Tartary; -- now usually written khan.

chapiter ::: n. --> A capital [Obs.] See Chapital.
A summary in writing of such matters as are to be inquired of or presented before justices in eyre, or justices of assize, or of the peace, in their sessions; -- also called articles.


character ::: n. --> A distinctive mark; a letter, figure, or symbol.
Style of writing or printing; handwriting; the peculiar form of letters used by a particular person or people; as, an inscription in the Runic character.
The peculiar quality, or the sum of qualities, by which a person or a thing is distinguished from others; the stamp impressed by nature, education, or habit; that which a person or thing really is; nature; disposition.


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.

charta ::: n. --> Material on which instruments, books, etc., are written; parchment or paper.
A charter or deed; a writing by which a grant is made. See Magna Charta.


charter ::: n. --> A written evidence in due form of things done or granted, contracts made, etc., between man and man; a deed, or conveyance.
An instrument in writing, from the sovereign power of a state or country, executed in due form, bestowing rights, franchises, or privileges.
An act of a legislative body creating a municipal or other corporation and defining its powers and privileges. Also, an instrument in writing from the constituted authorities of an order or society (as


chart ::: n. --> A sheet of paper, pasteboard, or the like, on which information is exhibited, esp. when the information is arranged in tabular form; as, an historical chart.
A map; esp., a hydrographic or marine map; a map on which is projected a portion of water and the land which it surrounds, or by which it is surrounded, intended especially for the use of seamen; as, the United States Coast Survey charts; the English Admiralty charts.
A written deed; a charter.


chartomancy ::: n. --> Divination by written paper or by cards.

chemic ::: chemical. ::: cheque ::: a written order, usually on a standard printed form, directing a bank to pay money to a person or designated bearer. cheques.

chirographer ::: n. --> One who practice the art or business of writing or engrossing.
See chirographist, 2.


chirographist ::: n. --> A chirographer; a writer or engrosser.
One who tells fortunes by examining the hand.


chirograph ::: n. --> A writing which, requiring a counterpart, was engrossed twice on the same piece of parchment, with a space between, in which was written the word chirographum, through which the parchment was cut, and one part given to each party. It answered to what is now called a charter party.
The last part of a fine of land, commonly called the foot of the fine.


chirography ::: n. --> The art of writing or engrossing; handwriting; as, skilled in chirography.
The art of telling fortunes by examining the hand.


chirology ::: n. --> The art or practice of using the manual alphabet or of communicating thoughts by sings made by the hands and fingers; a substitute for spoken or written language in intercourse with the deaf and dumb. See Dactylalogy.

christcross ::: n. --> The mark of the cross, as cut, painted, written, or stamped on certain objects, -- sometimes as the sign of 12 o&

christcross-row ::: --> The alphabet; -- formerly so called, either from the cross usually set before it, or from a superstitious custom, sometimes practiced, of writing it in the form of a cross, by way of a charm.

chromograph ::: n. --> An apparatus by which a number of copies of written matter, maps, plans, etc., can be made; -- called also hectograph.

chronicler ::: n. --> A writer of a chronicle; a recorder of events in the order of time; an historian.

chronogrammatist ::: n. --> A writer of chronograms.

chronographer ::: n. --> One who writes a chronography; a chronologer.

chrysography ::: n. --> The art of writing in letters of gold.
A writing executed in letters of gold.


ciphered ::: written in a secret code.

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.

circumscribe ::: v. t. --> to write or engrave around.
To inclose within a certain limit; to hem in; to surround; to bound; to confine; to restrain.
To draw a line around so as to touch at certain points without cutting. See Inscribe, 5.


circumscription ::: n. --> An inscription written around anything.
The exterior line which determines the form or magnitude of a body; outline; periphery.
The act of limiting, or the state of being limited, by conditions or restraints; bound; confinement; limit.


cisatlantic ::: a. --> On this side of the Atlantic Ocean; -- used of the eastern or the western side, according to the standpoint of the writer.

clause ::: n. --> A separate portion of a written paper, paragraph, or sentence; an article, stipulation, or proviso, in a legal document.
A subordinate portion or a subdivision of a sentence containing a subject and its predicate.
See Letters clause / close, under Letter.


clerical ::: a. --> Of or pertaining to the clergy; suitable for the clergy.
Of or relating to a clerk or copyist, or to writing.


cowrie ::: n. --> Same as Kauri.
Alt. of Cowry


cowries ::: pl. --> of Cowry

cockled ::: imp. & p. p. --> of Cockle ::: a. --> Inclosed in a shell.
Wrinkled; puckered.


cognovit ::: n. --> An instrument in writing whereby a defendant in an action acknowledges a plaintiff&

colloquialism ::: n. --> A colloquial expression, not employed in formal discourse or writing.

colloquialize ::: v. t. --> To make colloquial and familiar; as, to colloquialize one&

comedian ::: n. --> An actor or player in comedy.
A writer of comedy.


cometographer ::: n. --> One who describes or writes about comets.

comma ::: n. --> A character or point [,] marking the smallest divisions of a sentence, written or printed.
A small interval (the difference between a major and minor half step), seldom used except by tuners.


commatism ::: n. --> Conciseness in writing.

commentary ::: v. i. --> A series of comments or annotations; esp., a book of explanations or expositions on the whole or a part of the Scriptures or of some other work.
A brief account of transactions or events written hastily, as if for a memorandum; -- usually in the plural; as, Caesar&


commentate ::: v. t. & i. --> To write comments or notes upon; to make comments.

commentator ::: n. --> One who writes a commentary or comments; an expositor; an annotator.

commenter ::: n. --> One who makes or writes comments; a commentator; an annotator.

comment ::: v. i. --> To make remarks, observations, or criticism; especially, to write notes on the works of an author, with a view to illustrate his meaning, or to explain particular passages; to write annotations; -- often followed by on or upon. ::: v. t. --> To comment on.

commission ::: n. --> The act of committing, doing, or performing; the act of perpetrating.
The act of intrusting; a charge; instructions as to how a trust shall be executed.
The duty or employment intrusted to any person or persons; a trust; a charge.
A formal written warrant or authority, granting certain powers or privileges and authorizing or commanding the performance of


compile ::: v. t. --> To put together; to construct; to build.
To contain or comprise.
To put together in a new form out of materials already existing; esp., to put together or compose out of materials from other books or documents.
To write; to compose.


composite ::: v. t. --> Made up of distinct parts or elements; compounded; as, a composite language.
Belonging to a certain order which is composed of the Ionic order grafted upon the Corinthian. It is called also the Roman or the Italic order, and is one of the five orders recognized by the Italian writers of the sixteenth century. See Capital.
Belonging to the order Compositae; bearing involucrate heads of many small florets, as the daisy, thistle, and


concise ::: a. --> Expressing much in a few words; condensed; brief and compacted; -- used of style in writing or speaking.

conscript ::: a. --> Enrolled; written; registered. ::: n. --> One taken by lot, or compulsorily enrolled, to serve as a soldier or sailor. ::: v. t.

consignatory ::: n. --> One of several that jointly sign a written instrument, as a treaty.

consignment ::: n. --> The act of consigning; consignation.
The act of consigning or sending property to an agent or correspondent in another place, as for care, sale, etc.
That which is consigned; the goods or commodities sent or addressed to a consignee at one time or by one conveyance.
The writing by which anything is consigned.


consolatory ::: a. --> Of a consoling or comforting nature. ::: n. --> That which consoles; a speech or writing intended for consolation.

constructionist ::: n. --> One who puts a certain construction upon some writing or instrument, as the Constitutions of the United States; as, a strict constructionist; a broad constructionist.

context ::: a. --> Knit or woven together; close; firm. ::: n. --> The part or parts of something written or printed, as of Scripture, which precede or follow a text or quoted sentence, or are so intimately associated with it as to throw light upon its meaning.

contortion ::: n. --> A twisting; a writhing; wry motion; a twist; as, the contortion of the muscles of the face.

contract ::: an agreement between two or more parties, especially one that is written and enforceable by law.

contracted ::: imp. & p. p. --> of Contract ::: a. --> Drawn together; shrunken; wrinkled; narrow; as, a contracted brow; a contracted noun.
Narrow; illiberal; selfish; as, a contracted mind; contracted views.


contract ::: n. --> To draw together or nearer; to reduce to a less compass; to shorten, narrow, or lessen; as, to contract one&

contributer ::: n. --> One who, or that which, contributes; specifically, one who writes articles for a newspaper or magazine.

controverter ::: n. --> One who controverts; a controversial writer; a controversialist.

controvert ::: v. t. --> To make matter of controversy; to dispute or oppose by reasoning; to contend against in words or writings; to contest; to debate.

conveyancing ::: n. --> The business of a conveyancer; the act or business of drawing deeds, leases, or other writings, for transferring the title to property from one person to another.

convey ::: v. t. --> To carry from one place to another; to bear or transport.
To cause to pass from one place or person to another; to serve as a medium in carrying (anything) from one place or person to another; to transmit; as, air conveys sound; words convey ideas.
To transfer or deliver to another; to make over, as property; more strictly (Law), to transfer (real estate) or pass (a title to real estate) by a sealed writing.


copier ::: n. --> One who copies; one who writes or transcribes from an original; a transcriber.
An imitator; one who imitates an example; hence, a plagiarist.


copperplate ::: n. --> A plate of polished copper on which a design or writing is engraved.
An impression on paper taken from such a plate.


copygraph ::: n. --> A contrivance for producing manifold copies of a writing or drawing.

correctness ::: n. --> The state or quality of being correct; as, the correctness of opinions or of manners; correctness of taste; correctness in writing or speaking; the correctness of a text or copy.

corrugant ::: a. --> Having the power of contracting into wrinkles.

corrugate ::: a. --> Wrinkled; crumpled; furrowed; contracted into ridges and furrows. ::: v. t. --> To form or shape into wrinkles or folds, or alternate ridges and grooves, as by drawing, contraction, pressure, bending, or otherwise; to wrinkle; to purse up; as, to corrugate plates of iron; to

corrugation ::: n. --> The act corrugating; contraction into wrinkles or alternate ridges and grooves.

corrugator ::: n. --> A muscle which contracts the skin of the forehead into wrinkles.

corsage ::: n. --> The waist or bodice of a lady&

cosinage ::: n. --> Collateral relationship or kindred by blood; consanguinity.
A writ to recover possession of an estate in lands, when a stranger has entered, after the death of the grandfather&


cougar ::: n. --> An American feline quadruped (Felis concolor), resembling the African panther in size and habits. Its color is tawny, without spots; hence writers often called it the American lion. Called also puma, panther, mountain lion, and catamount. See Puma.

counterfoil ::: n. --> That part of a tally, formerly in the exchequer, which was kept by an officer in that court, the other, called the stock, being delivered to the person who had lent the king money on the account; -- called also counterstock.
The part of a writing (as the stub of a bank check) in which are noted the main particulars contained in the corresponding part, which has been issued.


counterpoint ::: n. --> An opposite point
The setting of note against note in harmony; the adding of one or more parts to a given canto fermo or melody
The art of polyphony, or composite melody, i. e., melody not single, but moving attended by one or more related melodies.
Music in parts; part writing; harmony; polyphonic music. See Polyphony.
A coverlet; a cover for a bed, often stitched or


countersign ::: v. t. --> To sign on the opposite side of (an instrument or writing); hence, to sign in addition to the signature of a principal or superior, in order to attest the authenticity of a writing. ::: a. --> The signature of a secretary or other officer to a writing signed by a principal or superior, to attest its authenticity.

cousin ::: n. --> One collaterally related more remotely than a brother or sister; especially, the son or daughter of an uncle or aunt.
A title formerly given by a king to a nobleman, particularly to those of the council. In English writs, etc., issued by the crown, it signifies any earl.
Allied; akin.


crabbed ::: 1. Difficult to understand; complicated; obscure. 2. Difficult to read; cramped; as crabbed handwriting.

crabbed ::: n. --> Characterized by or manifesting, sourness, peevishness, or moroseness; harsh; cross; cynical; -- applied to feelings, disposition, or manners.
Characterized by harshness or roughness; unpleasant; -- applied to things; as, a crabbed taste.
Obscure; difficult; perplexing; trying; as, a crabbed author.
Cramped; irregular; as, crabbed handwriting.


credentials ::: evidence of authority, status, rights, entitlement to privileges or the like, usually in written form.

crescendo ::: a. & adv. --> With a constantly increasing volume of voice; with gradually increasing strength and fullness of tone; -- a direction for the performance of music, indicated by the mark, or by writing the word on the score. ::: n. --> A gradual increase in the strength and fullness of tone

cringe ::: v. t. --> To draw one&

crinkled ::: imp. & p. p. --> of Crinkle ::: a. --> Having short bends, turns, or wrinkles; wrinkled; wavy; zigzag.

crinkle ::: v. t. --> To form with short turns, bends, or wrinkles; to mold into inequalities or sinuosities; to cause to wrinkle or curl. ::: v. i. --> To turn or wind; to run in and out in many short bends or turns; to curl; to run in waves; to wrinkle; also, to rustle, as stiff cloth when moved.

crinkly ::: a. --> Having crinkles; wavy; wrinkly.

crisscross ::: n. --> A mark or cross, as the signature of a person who is unable to write.
A child&


crow-trodden ::: a. --> Marked with crow&

crumple ::: v. t. --> To draw or press into wrinkles or folds; to crush together; to rumple; as, to crumple paper. ::: v. i. --> To contract irregularly; to show wrinkles after being crushed together; as, leaves crumple.

cryptogram ::: n. --> A cipher writing. Same as Cryptograph.

cryptographer ::: n. --> One who writes in cipher, or secret characters.

cryptographical ::: a. --> Relating to cryptography; written in secret characters or in cipher, or with sympathetic ink.

cryptograph ::: n. --> Cipher; something written in cipher.

cryptography ::: n. --> The act or art of writing in secret characters; also, secret characters, or cipher.

c ::: --> The keynote of the normal or "natural" scale, which has neither flats nor sharps in its signature; also, the third note of the relative minor scale of the same.
C after the clef is the mark of common time, in which each measure is a semibreve (four fourths or crotchets); for alla breve time it is written /.
The "C clef," a modification of the letter C, placed on any line of the staff, shows that line to be middle C.


cubit ::: n. --> The forearm; the ulna, a bone of the arm extending from elbow to wrist.
A measure of length, being the distance from the elbow to the extremity of the middle finger.


dactyliography ::: n. --> The art of writing or engraving upon gems.
In general, the literature or history of the art.


dactylist ::: n. --> A writer of dactylic verse.

dantean ::: a. --> Relating to, emanating from or resembling, the poet Dante or his writings.

date ::: n. --> The fruit of the date palm; also, the date palm itself.
That addition to a writing, inscription, coin, etc., which specifies the time (as day, month, and year) when the writing or inscription was given, or executed, or made; as, the date of a letter, of a will, of a deed, of a coin. etc.
The point of time at which a transaction or event takes place, or is appointed to take place; a given point of time; epoch; as, the date of a battle.


davenport ::: n. --> A kind of small writing table, generally somewhat ornamental, and forming a piece of furniture for the parlor or boudoir.

debenture ::: n. --> A writing acknowledging a debt; a writing or certificate signed by a public officer, as evidence of a debt due to some person; the sum thus due.
A customhouse certificate entitling an exporter of imported goods to a drawback of duties paid on their importation.


decacerata ::: n. pl. --> The division of Cephalopoda which includes the squids, cuttlefishes, and others having ten arms or tentacles; -- called also Decapoda. [Written also Decacera.] See Dibranchiata.

decadist ::: n. --> A writer of a book divided into decades; as, Livy was a decadist.

decalogue ::: n. --> The Ten Commandments or precepts given by God to Moses on Mount Sinai, and originally written on two tables of stone.

decameron ::: n. --> A celebrated collection of tales, supposed to be related in ten days; -- written in the 14th century, by Boccaccio, an Italian.

decimosexto ::: n. --> A book consisting of sheets, each of which is folded into sixteen leaves; hence, indicating, more or less definitely, a size of book; -- usually written 16mo or 16¡. ::: a. --> Having sixteen leaves to a sheet; as, a decimosexto form, book, leaf, size.

decipherable ::: a. --> Capable of being deciphered; as, old writings not decipherable.

decipher ::: v. t. --> To translate from secret characters or ciphers into intelligible terms; as, to decipher a letter written in secret characters.
To find out, so as to be able to make known the meaning of; to make out or read, as words badly written or partly obliterated; to detect; to reveal; to unfold.
To stamp; to detect; to discover.


decrescendo ::: a. & adv. --> With decreasing volume of sound; -- a direction to performers, either written upon the staff (abbreviated Dec., or Decresc.), or indicated by the sign.

dedimus ::: n. --> A writ to commission private persons to do some act in place of a judge, as to examine a witness, etc.

deface ::: v. t. --> To destroy or mar the face or external appearance of; to disfigure; to injure, spoil, or mar, by effacing or obliterating important features or portions of; as, to deface a monument; to deface an edifice; to deface writing; to deface a note, deed, or bond; to deface a record.
To destroy; to make null.


defamation ::: n. --> Act of injuring another&

defamatory ::: a. --> Containing defamation; injurious to reputation; calumnious; slanderous; as, defamatory words; defamatory writings.

deistical ::: a. --> Pertaining to, savoring of, or consisting in, deism; as, a deistic writer; a deistical book.

demonologist ::: n. --> One who writes on, or is versed in, demonology.

demotic ::: 1. Of or relating to the common people; popular. 2. Of, relating to, or written in the simplified form of ancient Egyptian hieratic writing.

demy ::: n. --> A printing and a writing paper of particular sizes. See under Paper.
A half fellow at Magdalen College, Oxford. ::: a. --> Pertaining to, or made of, the size of paper called demy; as, a demy book.


deponent ::: v. t. --> One who deposes or testifies under oath; one who gives evidence; usually, one who testifies in writing.
A deponent verb. ::: a. --> Having a passive form with an active meaning, as certain latin and Greek verbs.


depose ::: v. t. --> To lay down; to divest one&

describe ::: v. t. --> To represent by drawing; to draw a plan of; to delineate; to trace or mark out; as, to describe a circle by the compasses; a torch waved about the head in such a way as to describe a circle.
To represent by words written or spoken; to give an account of; to make known to others by words or signs; as, the geographer describes countries and cities.
To distribute into parts, groups, or classes; to mark


desk ::: n. --> A table, frame, or case, usually with sloping top, but often with flat top, for the use writers and readers. It often has a drawer or repository underneath.
A reading table or lectern to support the book from which the liturgical service is read, differing from the pulpit from which the sermon is preached; also (esp. in the United States), a pulpit. Hence, used symbolically for "the clerical profession."


deskwork ::: n. --> Work done at a desk, as by a clerk or writer.

desman ::: n. --> An amphibious, insectivorous mammal found in Russia (Myogale moschata). It is allied to the moles, but is called muskrat by some English writers.

desponsory ::: n. --> A written pledge of marriage.

detainder ::: n. --> A writ. See Detinue.

detainer ::: n. --> One who detains.
The keeping possession of what belongs to another; detention of what is another&


deuterocanonical ::: a. --> Pertaining to a second canon, or ecclesiastical writing of inferior authority; -- said of the Apocrypha, certain Epistles, etc.

deuteronomist ::: n. --> The writer of Deuteronomy.

devanagari ::: n. --> The character in which Sanskrit is written.

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


devise ::: v. t. --> To form in the mind by new combinations of ideas, new applications of principles, or new arrangement of parts; to formulate by thought; to contrive; to excogitate; to invent; to plan; to scheme; as, to devise an engine, a new mode of writing, a plan of defense, or an argument.
To plan or scheme for; to purpose to obtain.
To say; to relate; to describe.
To imagine; to guess.


dialogist ::: n. --> A speaker in a dialogue.
A writer of dialogues.


dialogue ::: n. --> A conversation between two or more persons; particularly, a formal conservation in theatrical performances or in scholastic exercises.
A written composition in which two or more persons are represented as conversing or reasoning on some topic; as, the Dialogues of Plato. ::: v. i.


dictate ::: v. t. --> To tell or utter so that another may write down; to inspire; to compose; as, to dictate a letter to an amanuensis.
To say; to utter; to communicate authoritatively; to deliver (a command) to a subordinate; to declare with authority; to impose; as, to dictate the terms of a treaty; a general dictates orders to his troops.
A statement delivered with authority; an order; a command; an authoritative rule, principle, or maxim; a prescription;


didelphous ::: a. --> Didelphic. ::: n. --> Formerly, any marsupial; but the term is now restricted to an American genus which includes the opossums, of which there are many species. See Opossum. [Written also Didelphis.] See Illustration in Appendix.

diffuseness ::: n. --> The quality of being diffuse; especially, in writing, the use of a great or excessive number of word to express the meaning; copiousness; verbosity; prolixity.

digress ::: v. i. --> To step or turn aside; to deviate; to swerve; especially, to turn aside from the main subject of attention, or course of argument, in writing or speaking.
To turn aside from the right path; to transgress; to offend. ::: n.


diligence ::: n. --> The quality of being diligent; carefulness; careful attention; -- the opposite of negligence.
Interested and persevering application; devoted and painstaking effort to accomplish what is undertaken; assiduity in service.
Process by which persons, lands, or effects are seized for debt; process for enforcing the attendance of witnesses or the production of writings.


dioecia ::: n. pl. --> A Linnaean class of plants having the stamens and pistils on different plants.
A subclass of gastropod mollusks in which the sexes are separate. It includes most of the large marine species, like the conchs, cones, and cowries.


diophantine ::: a. --> Originated or taught by Diophantus, the Greek writer on algebra.

diploma ::: n. --> A letter or writing, usually under seal, conferring some privilege, honor, or power; a document bearing record of a degree conferred by a literary society or educational institution.

diplomatic ::: a. --> Alt. of Diplomatical ::: n. --> A minister, official agent, or envoy to a foreign court; a diplomatist.
The science of diplomas, or the art of deciphering ancient writings, and determining their age, authenticity, etc.;


diptych ::: n. --> Anything consisting of two leaves.
A writing tablet consisting of two leaves of rigid material connected by hinges and shutting together so as to protect the writing within.
A picture or series of pictures painted on two tablets connected by hinges. See Triptych.
A double catalogue, containing in one part the names of living, and in the other of deceased, ecclesiastics and benefactors of


direction ::: n. --> The act of directing, of aiming, regulating, guiding, or ordering; guidance; management; superintendence; administration; as, the direction o/ public affairs or of a bank.
That which is imposed by directing; a guiding or authoritative instruction; prescription; order; command; as, he grave directions to the servants.
The name and residence of a person to whom any thing is sent, written upon the thing sent; superscription; address; as, the


discourse ::: n. --> The power of the mind to reason or infer by running, as it were, from one fact or reason to another, and deriving a conclusion; an exercise or act of this power; reasoning; range of reasoning faculty.
Conversation; talk.
The art and manner of speaking and conversing.
Consecutive speech, either written or unwritten, on a given line of thought; speech; treatise; dissertation; sermon, etc.;


discourser ::: n. --> One who discourse; a narrator; a speaker; an haranguer.
The writer of a treatise or dissertation.


disown ::: v. t. --> To refuse to own or acknowledge as belonging to one&

dissertate ::: v. i. --> To deal in dissertation; to write dissertations; to discourse.

dissertationist ::: n. --> A writer of dissertations.

dissertation ::: n. --> A formal or elaborate argumentative discourse, oral or written; a disquisition; an essay; a discussion; as, Dissertations on the Prophecies.

dissertator ::: n. --> One who writers a dissertation; one who discourses.

distortion ::: n. --> The act of distorting, or twisting out of natural or regular shape; a twisting or writhing motion; as, the distortions of the face or body.
A wresting from the true meaning.
The state of being distorted, or twisted out of shape or out of true position; crookedness; perversion.
An unnatural deviation of shape or position of any part of the body producing visible deformity.


distringas ::: n. --> A writ commanding the sheriff to distrain a person by his goods or chattels, to compel a compliance with something required of him.

dithyramb ::: n. --> A kind of lyric poetry in honor of Bacchus, usually sung by a band of revelers to a flute accompaniment; hence, in general, a poem written in a wild irregular strain.

divan ::: n. --> A book; esp., a collection of poems written by one author; as, the divan of Hafiz.
In Turkey and other Oriental countries: A council of state; a royal court. Also used by the poets for a grand deliberative council or assembly.
A chief officer of state.
A saloon or hall where a council is held, in Oriental countries, the state reception room in places, and in the houses of the


divorce ::: n. --> A legal dissolution of the marriage contract by a court or other body having competent authority. This is properly a divorce, and called, technically, divorce a vinculo matrimonii.
The separation of a married woman from the bed and board of her husband -- divorce a mensa et toro (/ thoro), "from bed board."
The decree or writing by which marriage is dissolved.
Separation; disunion of things closely united.
That which separates.


dizzard ::: n. --> A blockhead. [Obs.] [Written also dizard, and disard.]

dowries ::: pl. --> of Dowry

docket ::: n. --> A small piece of paper or parchment, containing the heads of a writing; a summary or digest.
A bill tied to goods, containing some direction, as the name of the owner, or the place to which they are to be sent; a label.
An abridged entry of a judgment or proceeding in an action, or register or such entries; a book of original, kept by clerks of courts, containing a formal list of the names of parties, and minutes of the proceedings, in each case in court.


documental ::: a. --> Of or pertaining to instruction.
Of or pertaining to written evidence; documentary; as, documental testimony.


documentary ::: a. --> Pertaining to written evidence; contained or certified in writing.

document ::: n. --> That which is taught or authoritatively set forth; precept; instruction; dogma.
An example for instruction or warning.
An original or official paper relied upon as the basis, proof, or support of anything else; -- in its most extended sense, including any writing, book, or other instrument conveying information in the case; any material substance on which the thoughts of men are represented by any species of conventional mark or symbol.


dramatist ::: n. --> The author of a dramatic composition; a writer of plays.

draughtsman ::: n. --> One who draws pleadings or other writings.
One who draws plans and sketches of machinery, structures, and places; also, more generally, one who makes drawings of any kind.
A "man" or piece used in the game of draughts.
One who drinks drams; a tippler.


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.

droit ::: n. --> A right; law in its aspect of the foundation of rights; also, in old law, the writ of right.

duebill ::: n. --> A brief written acknowledgment of a debt, not made payable to order, like a promissory note.

dulse ::: n. --> A seaweed of a reddish brown color, which is sometimes eaten, as in Scotland. The true dulse is Sarcophyllis edulis; the common is Rhodymenia. [Written also dillisk.]

duodecimo ::: a. --> Having twelve leaves to a sheet; as, a duodecimo from, book, leaf, size, etc. ::: n. --> A book consisting of sheets each of which is folded into twelve leaves; hence, indicating, more or less definitely, a size of a book; -- usually written 12mo or 12¡.

dynamics ::: n. --> That branch of mechanics which treats of the motion of bodies (kinematics) and the action of forces in producing or changing their motion (kinetics). Dynamics is held by some recent writers to include statics and not kinematics.
The moving moral, as well as physical, forces of any kind, or the laws which relate to them.
That department of musical science which relates to, or treats of, the power of tones.


echinodermata ::: n. pl. --> One of the grand divisions of the animal kingdom. By many writers it was formerly included in the Radiata.

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.

editorial ::: a. --> Of or pertaining to an editor; written or sanctioned by an editor; as, editorial labors; editorial remarks. ::: n. --> A leading article in a newspaper or magazine; an editorial article; an article published as an expression of the views of the editor.

egotism ::: n. --> The practice of too frequently using the word I; hence, a speaking or writing overmuch of one&

egotize ::: v. i. --> To talk or write as an egotist.

elayl ::: n. --> Olefiant gas or ethylene; -- so called by Berzelius from its forming an oil combining with chlorine. [Written also elayle.] See Ethylene.

elegiac ::: a. --> Belonging to elegy, or written in elegiacs; plaintive; expressing sorrow or lamentation; as, an elegiac lay; elegiac strains.
Used in elegies; as, elegiac verse; the elegiac distich or couplet, consisting of a dactylic hexameter and pentameter. ::: n. --> Elegiac verse.


elegist ::: n. --> A write of elegies.

elegit ::: n. --> A judicial writ of execution, by which a defendant&

elisor ::: n. --> An elector or chooser; one of two persons appointed by a court to return a jury or serve a writ when the sheriff and the coroners are disqualified.

elizabethan ::: a. --> Pertaining to Queen Elizabeth or her times, esp. to the architecture or literature of her reign; as, the Elizabethan writers, drama, literature. ::: n. --> One who lived in England in the time of Queen Elizabeth.

elocution ::: n. --> Utterance by speech.
Oratorical or expressive delivery, including the graces of intonation, gesture, etc.; style or manner of speaking or reading in public; as, clear, impressive elocution.
Suitable and impressive writing or style; eloquent diction.


elohist ::: n. --> The writer, or one of the writers, of the passages of the Old Testament, notably those of Elohim instead of Jehovah, as the name of the Supreme Being; -- distinguished from Jehovist.

eloquence ::: n. --> Fluent, forcible, elegant, and persuasive speech in public; the power of expressing strong emotions in striking and appropriate language either spoken or written, thereby producing conviction or persuasion.
Fig.: Whatever produces the effect of moving and persuasive speech.
That which is eloquently uttered or written.


emblematist ::: n. --> A writer or inventor of emblems.

employ ::: v. t. --> To inclose; to infold.
To use; to have in service; to cause to be engaged in doing something; -- often followed by in, about, on, or upon, and sometimes by to; as: (a) To make use of, as an instrument, a means, a material, etc., for a specific purpose; to apply; as, to employ the pen in writing, bricks in building, words and phrases in speaking; to employ the mind; to employ one&


en- ::: --> A prefix signifying in or into, used in many English words, chiefly those borrowed from the French. Some English words are written indifferently with en-or in-. For ease of pronunciation it is commonly changed to em-before p, b, and m, as in employ, embody, emmew. It is sometimes used to give a causal force, as in enable, enfeeble, to cause to be, or to make, able, or feeble; and sometimes merely gives an intensive force, as in enchasten. See In-.
A prefix from Gr. / in, meaning in; as, encephalon, entomology.


enchase ::: v. t. --> To incase or inclose in a border or rim; to surround with an ornamental casing, as a gem with gold; to encircle; to inclose; to adorn.
To chase; to ornament by embossing or engraving; as, to enchase a watch case.
To delineate or describe, as by writing.


enchoric ::: a. --> Belonging to, or used in, a country; native; domestic; popular; common; -- said especially of the written characters employed by the common people of ancient Egypt, in distinction from the hieroglyphics. See Demotic.

encyclopedism ::: n. --> The art of writing or compiling encyclopedias; also, possession of the whole range of knowledge; encyclopedic learning.

endorse ::: v. t. --> Same as Indorse. ::: n. --> A subordinary, resembling the pale, but of one fourth its width (according to some writers, one eighth).

endosperm ::: n. --> The albumen of a seed; -- limited by recent writers to that formed within the embryo sac.

engrosser ::: n. --> One who copies a writing in large, fair characters.
One who takes the whole; a person who purchases such quantities of articles in a market as to raise the price; a forestaller.


engross ::: v. t. --> To make gross, thick, or large; to thicken; to increase in bulk or quantity.
To amass.
To copy or write in a large hand (en gross, i. e., in large); to write a fair copy of in distinct and legible characters; as, to engross a deed or like instrument on parchment.
To seize in the gross; to take the whole of; to occupy wholly; to absorb; as, the subject engrossed all his thoughts.


enlistment ::: n. --> The act or enlisting, or the state of being enlisted; voluntary enrollment to serve as a soldier or a sailor.
The writing by which an enlisted man is bound.


enrollment ::: n. --> The act of enrolling; registration.
A writing in which anything is enrolled; a register; a record.


enroll ::: n. --> To insert in a roil; to register or enter in a list or catalogue or on rolls of court; hence, to record; to insert in records; to leave in writing; as, to enroll men for service; to enroll a decree or a law; also, reflexively, to enlist.
To envelop; to inwrap; to involve.


entry ::: n. --> The act of entering or passing into or upon; entrance; ingress; hence, beginnings or first attempts; as, the entry of a person into a house or city; the entry of a river into the sea; the entry of air into the blood; an entry upon an undertaking.
The act of making or entering a record; a setting down in writing the particulars, as of a transaction; as, an entry of a sale; also, that which is entered; an item.
That by which entrance is made; a passage leading into a


epigrammatical ::: --> Writing epigrams; dealing in epigrams; as, an epigrammatical poet.
Suitable to epigrams; belonging to epigrams; like an epigram; pointed; piquant; as, epigrammatic style, wit, or sallies of fancy.


epigrammatizer ::: n. --> One who writes in an affectedly pointed style.

epistle ::: n. --> A writing directed or sent to a person or persons; a written communication; a letter; -- applied usually to formal, didactic, or elegant letters.
One of the letters in the New Testament which were addressed to their Christian brethren by Apostles. ::: v. t.


epistler ::: n. --> A writer of epistles, or of an epistle of the New Testament.
The ecclesiastic who reads the epistle at the communion service.


epistolean ::: n. --> One who writes epistles; a correspondent.

epistolizer ::: n. --> A writer of epistles.

epistolize ::: v. i. --> To write epistles.

epistolographic ::: a. --> Pertaining to the writing of letters; used in writing letters; epistolary.

epistolography ::: n. --> The art or practice of writing epistles.

epitapher ::: n. --> A writer of epitaphs.

epitaph ::: n. --> An inscription on, or at, a tomb, or a grave, in memory or commendation of the one buried there; a sepulchral inscription.
A brief writing formed as if to be inscribed on a monument, as that concerning Alexander: "Sufficit huic tumulus, cui non sufficeret orbis." ::: v. t.


epitomize ::: v. t. --> To make an epitome of; to shorten or abridge, as a writing or discourse; to reduce within a smaller space; as, to epitomize the works of Justin.
To diminish, as by cutting off something; to curtail; as, to epitomize words.


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.

eraser ::: n. --> One who, or that which, erases; esp., a sharp instrument or a piece of rubber used to erase writings, drawings, etc.

erase ::: v. t. --> To rub or scrape out, as letters or characters written, engraved, or painted; to efface; to expunge; to cross out; as, to erase a word or a name.
Fig.: To obliterate; to expunge; to blot out; -- used of ideas in the mind or memory.


eros ::: n. --> Love; the god of love; -- by earlier writers represented as one of the first and creative gods, by later writers as the son of Aphrodite, equivalent to the Latin god Cupid.

erratum ::: n. --> An error or mistake in writing or printing.

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


erugate ::: a. --> Freed from wrinkles; smooth.

escript ::: n. --> A writing.

escritoire ::: n. --> A piece of furniture used as a writing table, commonly with drawers, pigeonholes, and the like; a secretary or writing desk.

escrow ::: n. --> A deed, bond, or other written engagement, delivered to a third person, to be held by him till some act is done or some condition is performed, and then to be by him delivered to the grantee.

essayist ::: n. --> A writer of an essay, or of essays.

essay ::: n. --> An effort made, or exertion of body or mind, for the performance of anything; a trial; attempt; as, to make an essay to benefit a friend.
A composition treating of any particular subject; -- usually shorter and less methodical than a formal, finished treatise; as, an essay on the life and writings of Homer; an essay on fossils, or on commerce.
An assay. See Assay, n.


estreat ::: n. --> A true copy, duplicate, or extract of an original writing or record, esp. of amercements or penalties set down in the rolls of court to be levied by the bailiff, or other officer. ::: v. t. --> To extract or take out from the records of a court, and send up to the court of exchequer to be enforced; -- said of a

ethicist ::: n. --> One who is versed in ethics, or has written on ethics.

ethologist ::: n. --> One who studies or writes upon ethology.

ethylidene ::: --> An unsymmetrical, divalent, hydrocarbon radical, C2H4 metameric with ethylene but written thus, CH3.CH to distinguish it from the symmetrical ethylene, CH2.CH2. Its compounds are derived from aldehyde. Formerly called also ethidene.

eulachon ::: n. --> The candlefish. [Written also oulachan, oolacan, and ulikon.] See Candlefish.

eulogize ::: v. t. --> To speak or write in commendation of (another); to extol in speech or writing; to praise.

eulogy ::: n. --> A speech or writing in commendation of the character or services of a person; as, a fitting eulogy to worth.

euphuist ::: n. --> One who affects excessive refinement and elegance of language; -- applied esp. to a class of writers, in the age of Elizabeth, whose productions are marked by affected conceits and high-flown diction.

evangelist ::: n. --> A bringer of the glad tidings of Church and his doctrines. Specially: (a) A missionary preacher sent forth to prepare the way for a resident pastor; an itinerant missionary preacher. (b) A writer of one of the four Gospels (With the definite article); as, the four evangelists, Matthew, Mark, Luke, and John. (c) A traveling preacher whose efforts are chiefly directed to arouse to immediate repentance.

evaporate ::: v. t. --> To pass off in vapor, as a fluid; to escape and be dissipated, either in visible vapor, or in practice too minute to be visible.
To escape or pass off without effect; to be dissipated; to be wasted, as, the spirit of writer often evaporates in the process of translation.
To convert from a liquid or solid state into vapor (usually) by the agency of heat; to dissipate in vapor or fumes.


exaeresis ::: n. --> In old writers, the operations concerned in the removal of parts of the body.

exarate ::: v. t. --> To plow up; also, to engrave; to write.

exaration ::: n. --> Act of plowing; also, act of writing.

exception ::: n. --> The act of excepting or excluding; exclusion; restriction by taking out something which would otherwise be included, as in a class, statement, rule.
That which is excepted or taken out from others; a person, thing, or case, specified as distinct, or not included; as, almost every general rule has its exceptions.
An objection, oral or written, taken, in the course of an action, as to bail or security; or as to the decision of a judge, in


execute ::: v. t. --> To follow out or through to the end; to carry out into complete effect; to complete; to finish; to effect; to perform.
To complete, as a legal instrument; to perform what is required to give validity to, as by signing and perhaps sealing and delivering; as, to execute a deed, lease, mortgage, will, etc.
To give effect to; to do what is provided or required by; to perform the requirements or stimulations of; as, to execute a decree, judgment, writ, or process.


exemplar ::: n. --> A model, original, or pattern, to be copied or imitated; a specimen; sometimes; an ideal model or type, as that which an artist conceives.
A copy of a book or writing. ::: a. --> Exemplary.


exequatur ::: n. --> A written official recognition of a consul or commercial agent, issued by the government to which he is accredited, and authorizing him to exercise his powers in the place to which he is assigned.
Official recognition or permission.


exigent ::: a. --> Exacting or requiring immediate aid or action; pressing; critical. ::: n. --> Exigency; pressing necessity; decisive moment.
The name of a writ in proceedings before outlawry.


exordium ::: n. --> A beginning; an introduction; especially, the introductory part of a discourse or written composition, which prepares the audience for the main subject; the opening part of an oration.

exoterics ::: n. pl. --> The public lectures or published writings of Aristotle. See Esoterics.

expatiate ::: v. i. --> To range at large, or without restraint.
To enlarge in discourse or writing; to be copious in argument or discussion; to descant. ::: v. t. --> To expand; to spread; to extend; to diffuse; to broaden.


exponent ::: n. --> A number, letter, or any quantity written on the right hand of and above another quantity, and denoting how many times the latter is repeated as a factor to produce the power indicated
One who, or that which, stands as an index or representative; as, the leader of a party is the exponent of its principles.


expressly ::: adv. --> In an express manner; in direct terms; with distinct purpose; particularly; as, a book written expressly for the young.

extempore ::: adv. --> Without previous study or meditation; without preparation; on the spur of the moment; suddenly; extemporaneously; as, to write or speak extempore. ::: a. --> Done or performed extempore.

extendible ::: a. --> Capable of being extended, susceptible of being stretched, extended, enlarged, widened, or expanded.
Liable to be taken by a writ of extent.


extort ::: v. t. --> To wrest from an unwilling person by physical force, menace, duress, torture, or any undue or illegal exercise of power or ingenuity; to wrench away (from); to tear away; to wring (from); to exact; as, to extort contributions from the vanquished; to extort confessions of guilt; to extort a promise; to extort payment of a debt.
To get by the offense of extortion. See Extortion, 2. ::: v. i.


fabler ::: n. --> A writer of fables; a fabulist; a dealer in untruths or falsehoods.

fabulist ::: n. --> One who invents or writes fables.

facetiae ::: n. pl. --> Witty or humorous writings or saying; witticisms; merry conceits.

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


felicity ::: n. --> The state of being happy; blessedness; blissfulness; enjoyment of good.
That which promotes happiness; a successful or gratifying event; prosperity; blessing.
A pleasing faculty or accomplishment; as, felicity in painting portraits, or in writing or talking.


fenestration ::: n. --> The arrangement and proportioning of windows; -- used by modern writers for the decorating of an architectural composition by means of the window (and door) openings, their ornaments, and proportions.
The state or condition of being fenestrated.


fetwah ::: n. --> A written decision of a Turkish mufti on some point of law.

feudist ::: n. --> A writer on feuds; a person versed in feudal law.

feuilltonist ::: n. --> A writer of feuilletons.

fice ::: n. --> A small dog; -- written also fise, fyce, fiste, etc.

figure ::: n. 1. The form or shape of anything; appearance, aspect. 2. The human form, esp. as regards size or shape. 3. A representation or likeness of the human form.4. An emblem, type, symbol. 5. An amount or value expressed in numbers. 6. A written symbol other than a letter. v. 7. To compute or calculate. 8. To represent by a pictorial or sculptured figure, a diagram, or the like; picture or depict. 9. To shape to; symbolize; represent. figures, figured, figuring, figure-selves.**

forge ::: n. 1. A special fireplace, hearth, or furnace in which metal is heated before shaping. v. 2. To form (metal, for example) by heating in a forge and beating or hammering into shape. 3. To form or make, esp. by concentrated effort or energy; shape, fabricate, fashion, mould. 4. To imitate (handwriting, a signature, etc.) fraudulently; to counterfeit; to commit forgery. forged.

For the sadhaka of the integral yoga it is necessary to remem- ber that no written Sastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture.

He must live in his o^v^ soul beyond the written Truth. For he is not the sadhaka of a book or of many books ; he is a sadhaka of the Infinite.

hieratic ::: 1. Of or associated with sacred persons or their offices or duties. 2. Constituting or relating to a simplified cursive style of Egyptian hieroglyphics, used in both sacred and secular writings.

"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 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

intelligence ::: “Intelligence does not depend on the amount one has read, it is a quality of the mind. Study only gives it material for its work as life also does. There are people who do not know how to read and write who are more intelligent than many highly educated people and understand life and things better. On the other hand, a good intelligence can improve itself by reading because it gets more material to work on and grows by exercise and by having a wider range to move in. But book-knowledge by itself is not the real thing, it has to be used as a help to the intelligence but it is often only a help to stupidity or ignorance—ignorance because knowledge of facts is a poor thing if one cannot see their true significance.” Letters on Yoga

INTERCHANGE. ::: When one is with another for sometime talking etc., there is always some vital interchange, unless one rejects what comes from others instinctively or deliberately. If one is impressionable, there may be a strong impression or influence from the others. Then when one goes to another per- son it is possible to pass it on to the other. That is a thing which is constantly happening. But this happens without the knowledge of the transmitter. When one is conscious, one can prevent it happening.

Every letter means an interchange with the person who writes It ; for something is there behind the words, something of hfs person or of the forces he has put out or had around him while w’riting. Our thougiifs and feeJinp arc also forces and can hav« effects upon others. One has to grow conscious of the movement of these forces and then one can control one's own mental and vital formations and cease to be affected by those of others.


  "In the spiritual sense, however, sacrifice has a different meaning — it does not so much indicate giving up what is held dear as an offering of oneself, one"s being, one"s mind, heart, will, body, life, actions to the Divine. It has the original sense of ‘making sacred" and is used as an equivalent of the word yajna. When the Gita speaks of the ‘sacrifice of knowledge", it does not mean a giving up of anything, but a turning of the mind towards the Divine in the search for knowledge and an offering of oneself through it. It is in this sense, too, that one speaks of the offering or sacrifice of works. The Mother has written somewhere that the spiritual sacrifice is joyful and not painful in its nature. On the spiritual path, very commonly, if a seeker still feels the old ties and responsibilities strongly he is not asked to sever or leave them, but to let the call in him grow till all within is ready. Many, indeed, come away earlier because they feel that to cut loose is their only chance, and these have to go sometimes through a struggle. But the pain, the struggle, is not the essential character of this spiritual self-offering.” Letters on Yoga

“In the spiritual sense, however, sacrifice has a different meaning—it does not so much indicate giving up what is held dear as an offering of oneself, one’s being, one’s mind, heart, will, body, life, actions to the Divine. It has the original sense of ‘making sacred’ and is used as an equivalent of the word yajna. When the Gita speaks of the ‘sacrifice of knowledge’, it does not mean a giving up of anything, but a turning of the mind towards the Divine in the search for knowledge and an offering of oneself through it. It is in this sense, too, that one speaks of the offering or sacrifice of works. The Mother has written somewhere that the spiritual sacrifice is joyful and not painful in its nature. On the spiritual path, very commonly, if a seeker still feels the old ties and responsibilities strongly he is not asked to sever or leave them, but to let the call in him grow till all within is ready. Many, indeed, come away earlier because they feel that to cut loose is their only chance, and these have to go sometimes through a struggle. But the pain, the struggle, is not the essential character of this spiritual self-offering.” Letters on Yoga

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

I was awestruck by this line many times even though Mother writes: “At every moment we must shake off the past like fading dust, that it may not soil the virgin path which, at every moment also, is opening before us.” Prayers and Meditations

line ::: 1. *Gen.* Text consisting of a row of words written across a page. 2. A chronological or ancestral series, esp. of people. 3. A course of progress or movement; a route. 4. A manner or course of procedure determined by a specified factor. 5. A sequence of related things that leads to a certain ending. 6. A border or boundary. 7. A narrow continuous mark, as one made by a pencil, pen, or brush across a surface.

marginal ::: written or printed in the margin of a book.

margin ::: n. 1. A border or edge. 2. The blank space bordering the written or printed area on a page. margins. v. 3. Provides with a margin.

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

Mysteries ::: “It is ‘Mysteries’ with capital M and means ‘mystic symbolic rites’ as in the Orphic and Eleusinian ‘Mysteries’. When written with capital M it does not mean secret mysterious things, but has this sense, e.g. a ‘Mystery play’.” Letters on Savitri

mysteries ::: Sri Aurobindo: "It is ‘Mysteries" with capital M and means ‘mystic symbolic rites" as in the Orphic and Eleusinian ‘Mysteries". When written with capital M it does not mean secret mysterious things, but has this sense, e.g. a ‘Mystery play".” Letters on Savitri **Mystery, Mystery"s.**

not formulated in written codes or documents; not reduced to writing; oral.

One who knows the body of Hindu sacred writings, the Vedas.

one who knows the body of Hindu sacred writings, the Vedas.

palimpsest ::: a manuscript, typically of papyrus or parchment, that has been written on more than once, with the earlier writing incompletely erased and often legible.

penman ("s) ::: a person skilled in handwriting; a calligraphist.

PHYSICAL CONTACT. ::: No spiritual man who acts dyna- mically is limited to physical contact ; the idea that physical contact through writing, speech, meeting is indispensable to the action of the spiritual force is self-contradictory, for then it

preface ::: a preliminary statement or essay introducing a book that explains its scope, intention, or background and is usually written by the author.

proofs ::: 1. Evidence or arguments that compel the mind to accept an assertion as true. 2. Law. The whole body of evidence, as a written document or sworn statement, upon which the verdict of a court is based.

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

recorder ::: a person who records in writing, such as an official or historian.

recording ::: that records, sets down in writing or commits to memory for the purpose of preserving information.

record ::: n. **1. An account, as of information or facts, set down especially in writing as a means of preserving knowledge. 2. Information or knowledge preserved in writing or the like. records. v. 3. To set down or register in some permanent form. records, recorded.**

register ::: n. **1. A formal or official recording of items, names, or actions. registers. v. 2. To set down in writing; record. 3. To have one"s name officially placed on a list. registered, registering.**

Ruminations of a Remembrancer: From the Internet and writings by Lorinda J Taylor:

Satyavan, as Sri Aurobindo writes,”…is the soul carrying the truth of being within itself but descended into the grip of death and ignorance;”. Descended into the grip of death and ignorance, the divine realized soul, does not become ignorance but descends into death and then is saved by Savitri, the Divine Mother. After leaving his body”this house of clay” and wandering”in far-off eternities”, all the while a captive in Savitri’s “golden hands” he returns and replies to his father,

score ::: 1. Any account showing indebtedness. Mus. 2. The written form of a composition for orchestral or vocal parts; the notation of a musical work.

scrawled ::: written hastily or illegibly.

scrawl ::: Something written or drawn in a sprawling, awkward manner; a careless sketch. (Sri Aurobindo employs the word as an adj.)

scrawl ::: something written or drawn in a sprawling, awkward manner; a careless sketch. (Sri Aurobindo employs the word as an adj.)

scribe ::: a general designation for any public official (whether of high or low rank) concerned with writing or the keeping of accounts; a secretary, clerk. Scribe, scribes.

script ::: 1. A kind of writing, a system of alphabetical or other written characters. 2. Handwriting, esp. cursive writing, the characters used in hand-writing (as distinguished from print). 3. A manuscript or document. 4. A manuscript or written text of a play, motion picture, etc. scripts.

scriptural ::: of, pertaining to, or in accordance with sacred writings.

scripture ::: 1. Any writing or book, esp. when of a sacred or religious nature. 2. Written characters.

scroll ::: a roll, as of parchment or papyrus, used especially for writing a document.

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

slate ::: a tablet made of a thin piece of fine grained rock, usually framed in wood, used for writing on.

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

Sri Aurobindo: "His [the Titan"s] instincts call for a visible, tangible mastery and a sensational domination. How shall he feel sure of his empire unless he can feel something writhing helpless under his heel, — if in agony, so much the better? What is exploitation to him, unless it diminishes the exploited? To be able to coerce, exact, slay, overtly, irresistibly, — it is this that fills him with the sense of glory and dominion. For he is the son of division and the strong flowering of the Ego. To feel the comparative limitation of others is necessary to him that he may imagine himself immeasurable; for he has not the real, self-existent sense of infinity which no outward circumstance can abrogate. Contrast, division, negation of the wills and lives of others are essential to his self-development and self-assertion. The Titan would unify by devouring, not by harmonising; he must conquer and trample what is not himself either out of existence or into subservience so that his own image may stand out stamped upon all things and dominating all his environment.” Essays in Philosophy and Yoga

Sri Aurobindo: “His [the Titan’s] instincts call for a visible, tangible mastery and a sensational domination. How shall he feel sure of his empire unless he can feel something writhing helpless under his heel,—if in agony, so much the better? What is exploitation to him, unless it diminishes the exploited? To be able to coerce, exact, slay, overtly, irresistibly,—it is this that fills him with the sense of glory and dominion. For he is the son of division and the strong flowering of the Ego. To feel the comparative limitation of others is necessary to him that he may imagine himself immeasurable; for he has not the real, self-existent sense of infinity which no outward circumstance can abrogate. Contrast, division, negation of the wills and lives of others are essential to his self-development and self-assertion. The Titan would unify by devouring, not by harmonising; he must conquer and trample what is not himself either out of existence or into subservience so that his own image may stand out stamped upon all things and dominating all his environment.” Essays in Philosophy and Yoga

Sri Aurobindo: "Intelligence does not depend on the amount one has read, it is a quality of the mind. Study only gives it material for its work as life also does. There are people who do not know how to read and write who are more intelligent than many highly educated people and understand life and things better. On the other hand, a good intelligence can improve itself by reading because it gets more material to work on and grows by exercise and by having a wider range to move in. But book-knowledge by itself is not the real thing, it has to be used as a help to the intelligence but it is often only a help to stupidity or ignorance — ignorance because knowledge of facts is a poor thing if one cannot see their true significance.” Letters on Yoga

study ::: n. 1. A room furnished with books and intended or equipped for studying or writing. 2. The pursuit of knowledge, as by reading, observation, or research. v. 3. To examine closely; scrutinize. Also fig. studies, studied, studying.

text ::: 1. The original words of something written or printed, as opposed to a paraphrase, translation, revision, or condensation. 2. The body of a printed work as distinct from headings and illustrative matter on a page or from front and back matter in a book.

The Mother or myself send a force. If there is no openness, the force may be thrown back or returned (unless we put a great force which it is not always adwsablc to do) as from an obstruc- tion or resistance ::: if there is some openness, the result may be partial or slow ; if there is the full openness or receptivity, then the result may be immediate. Of course there are things that cannot be removed all at once, being an old part of the nature, but with receptivity these also can be more effectively and rapidly dealt with. Some people are so open that even by writing they get free before the book or letter reaches us.

"The old writings call the Titans the elder gods. So they still are; nor is any god entirely divine unless there is hidden in him also a Titan.” Essays Divine and Human

“The old writings call the Titans the elder gods. So they still are; nor is any god entirely divine unless there is hidden in him also a Titan.” Essays Divine and Human

“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

"There are different kinds of knowledge. One is inspiration, i.e. something that comes out of the knowledge planes like a flash and opens up the mind to the Truth in a moment. That is inspiration. It easily takes the form of words as when a poet writes or a speaker speaks, as people say, from inspiration.” Letters on Yoga

“There are different kinds of knowledge. One is inspiration, i.e. something that comes out of the knowledge planes like a flash and opens up the mind to the Truth in a moment. That is inspiration. It easily takes the form of words as when a poet writes or a speaker speaks, as people say, from inspiration.” Letters on Yoga

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

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

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

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

THE WRITINGS OF SRI AUROBINDO

Titan ::: : “His [the Titan’s] instincts call for a visible, tangible mastery and a sensational domination. How shall he feel sure of his empire unless he can feel something writhing helpless under his heel,—if in agony, so much the better? What is exploitation to him, unless it diminishes the exploited? To be able to coerce, exact, slay, overtly, irresistibly,—it is this that fills him with the sense of glory and dominion. For he is the son of division and the strong flowering of the Ego. To feel the comparative limitation of others is necessary to him that he may imagine himself immeasurable; for he has not the real, self-existent sense of infinity which no outward circumstance can abrogate. Contrast, division, negation of the wills and lives of others are essential to his self-development and self-assertion. The Titan would unify by devouring, not by harmonising; he must conquer and trample what is not himself either out of existence or into subservience so that his own image may stand out stamped upon all things and dominating all his environment.” Essays in Philosophy and Yoga

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

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

transcribe ::: 1. To write out; transliterate or translate. 2. Mus. To rewrite (a piece of music) for an instrument or medium other than that originally intended; arrange. transcribes, transcribed.

TTiis form leads to another, the emptying of all thought out of the mind so as to leave it a sort of pure vigilant blank on which the divine knowledge may come and imprint itself, undis- turbed by the inferior thoughts of the ordinary human mind and with the clearness of a writing in white chalk on a blackboard.

unwritten :::

unreadable; not legible; impossible or hard to read or decipher because of poor handwriting, faded print, etc.

Vedic ::: Of or relating to the Veda or Vedas, the variety of Sanskrit in which they are written, or the Hindu culture that produced them.

vedic ::: of or relating to the Veda or Vedas, the variety of Sanskrit in which they are written, or the Hindu culture that produced them.

verse ::: 1. A succession of metrical feet written, printed, or orally composed as one line; one of the lines of a poem. 2. A poem, or piece of poetry. 3. A particular type of metrical composition. verses.

voice ::: n. 1. The sound or sounds uttered through the mouth of living creatures, esp. of human beings in speaking, shouting, singing, etc. 2. The faculty or power of uttering sounds through the mouth by the controlled expulsion of air; speech. 3. Utterance or expression (of thought, feeling, etc.), spoken, written or by other means. 4. A spoken sound as of a guiding spirit. 5. A sound resembling or suggestive of vocal utterance: the wind, etc. Voice, voices, voices". *v. 6. To give utterance, or expression to. *voices, voiced, voicing.



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NEW FULL DB (2.4M)


*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:BOOK THE FIRST

The Creation of the World

Of bodies chang'd to various forms, I sing:
Ye Gods, from whom these miracles did spring,
Inspire my numbers with coelestial heat;
'Till I my long laborious work compleat:
And add perpetual tenour to my rhimes,
Deduc'd from Nature's birth, to Caesar's times.
Before the seas, and this terrestrial ball,
And Heav'n's high canopy, that covers all,
One was the face of Nature; if a face:
Rather a rude and indigested mass:
A lifeless lump, unfashion'd, and unfram'd,
Of jarring seeds; and justly Chaos nam'd.
No sun was lighted up, the world to view;
No moon did yet her blunted horns renew:
Nor yet was Earth suspended in the sky,
Nor pois'd, did on her own foundations lye:
Nor seas about the shores their arms had thrown;
But earth, and air, and water, were in one.
Thus air was void of light, and earth unstable,
And water's dark abyss unnavigable.
No certain form on any was imprest;
All were confus'd, and each disturb'd the rest.
For hot and cold were in one body fixt;
And soft with hard, and light with heavy mixt.

But God, or Nature, while they thus contend,
To these intestine discords put an end:
Then earth from air, and seas from earth were driv'n,
And grosser air sunk from aetherial Heav'n.
Thus disembroil'd, they take their proper place;
The next of kin, contiguously embrace;
And foes are sunder'd, by a larger space.
The force of fire ascended first on high,
And took its dwelling in the vaulted sky:
Then air succeeds, in lightness next to fire;
Whose atoms from unactive earth retire.
Earth sinks beneath, and draws a num'rous throng
Of pondrous, thick, unwieldy seeds along.
About her coasts, unruly waters roar;
And rising, on a ridge, insult the shore.
Thus when the God, whatever God was he,
Had form'd the whole, and made the parts agree,
That no unequal portions might be found,
He moulded Earth into a spacious round:
Then with a breath, he gave the winds to blow;
And bad the congregated waters flow.
He adds the running springs, and standing lakes;
And bounding banks for winding rivers makes.
Some part, in Earth are swallow'd up, the most
In ample oceans, disembogu'd, are lost.
He shades the woods, the vallies he restrains
With rocky mountains, and extends the plains.

And as five zones th' aetherial regions bind,
Five, correspondent, are to Earth assign'd:
The sun with rays, directly darting down,
Fires all beneath, and fries the middle zone:
The two beneath the distant poles, complain
Of endless winter, and perpetual rain.
Betwixt th' extreams, two happier climates hold
The temper that partakes of hot, and cold.
The fields of liquid air, inclosing all,
Surround the compass of this earthly ball:
The lighter parts lye next the fires above;
The grosser near the watry surface move:
Thick clouds are spread, and storms engender there,
And thunder's voice, which wretched mortals fear,
And winds that on their wings cold winter bear.
Nor were those blustring brethren left at large,
On seas, and shores, their fury to discharge:
Bound as they are, and circumscrib'd in place,
They rend the world, resistless, where they pass;
And mighty marks of mischief leave behind;
Such is the rage of their tempestuous kind.
First Eurus to the rising morn is sent
(The regions of the balmy continent);
And Eastern realms, where early Persians run,
To greet the blest appearance of the sun.
Westward, the wanton Zephyr wings his flight;
Pleas'd with the remnants of departing light:
Fierce Boreas, with his off-spring, issues forth
T' invade the frozen waggon of the North.
While frowning Auster seeks the Southern sphere;
And rots, with endless rain, th' unwholsom year.

High o'er the clouds, and empty realms of wind,
The God a clearer space for Heav'n design'd;
Where fields of light, and liquid aether flow;
Purg'd from the pondrous dregs of Earth below.

Scarce had the Pow'r distinguish'd these, when streight
The stars, no longer overlaid with weight,
Exert their heads, from underneath the mass;
And upward shoot, and kindle as they pass,
And with diffusive light adorn their heav'nly place.
Then, every void of Nature to supply,
With forms of Gods he fills the vacant sky:
New herds of beasts he sends, the plains to share:
New colonies of birds, to people air:
And to their oozy beds, the finny fish repair.

A creature of a more exalted kind
Was wanting yet, and then was Man design'd:
Conscious of thought, of more capacious breast,
For empire form'd, and fit to rule the rest:
Whether with particles of heav'nly fire
The God of Nature did his soul inspire,
Or Earth, but new divided from the sky,
And, pliant, still retain'd th' aetherial energy:
Which wise Prometheus temper'd into paste,
And, mixt with living streams, the godlike image cast.

Thus, while the mute creation downward bend
Their sight, and to their earthly mother tend,
Man looks aloft; and with erected eyes
Beholds his own hereditary skies.
From such rude principles our form began;
And earth was metamorphos'd into Man.

The Golden Age

The golden age was first; when Man yet new,
No rule but uncorrupted reason knew:
And, with a native bent, did good pursue.
Unforc'd by punishment, un-aw'd by fear,
His words were simple, and his soul sincere;
Needless was written law, where none opprest:
The law of Man was written in his breast:
No suppliant crowds before the judge appear'd,
No court erected yet, nor cause was heard:
But all was safe, for conscience was their guard.
The mountain-trees in distant prospect please,
E're yet the pine descended to the seas:
E're sails were spread, new oceans to explore:
And happy mortals, unconcern'd for more,
Confin'd their wishes to their native shore.
No walls were yet; nor fence, nor mote, nor mound,
Nor drum was heard, nor trumpet's angry sound:
Nor swords were forg'd; but void of care and crime,
The soft creation slept away their time.
The teeming Earth, yet guiltless of the plough,
And unprovok'd, did fruitful stores allow:
Content with food, which Nature freely bred,
On wildings and on strawberries they fed;
Cornels and bramble-berries gave the rest,
And falling acorns furnish'd out a feast.
The flow'rs unsown, in fields and meadows reign'd:
And Western winds immortal spring maintain'd.
In following years, the bearded corn ensu'd
From Earth unask'd, nor was that Earth renew'd.
From veins of vallies, milk and nectar broke;
And honey sweating through the pores of oak.

The Silver Age

But when good Saturn, banish'd from above,
Was driv'n to Hell, the world was under Jove.
Succeeding times a silver age behold,
Excelling brass, but more excell'd by gold.
Then summer, autumn, winter did appear:
And spring was but a season of the year.
The sun his annual course obliquely made,
Good days contracted, and enlarg'd the bad.
Then air with sultry heats began to glow;
The wings of winds were clogg'd with ice and snow;
And shivering mortals, into houses driv'n,
Sought shelter from th' inclemency of Heav'n.
Those houses, then, were caves, or homely sheds;
With twining oziers fenc'd; and moss their beds.
Then ploughs, for seed, the fruitful furrows broke,
And oxen labour'd first beneath the yoke.

The Brazen Age

To this came next in course, the brazen age:
A warlike offspring, prompt to bloody rage,
Not impious yet...

The Iron Age

Hard steel succeeded then:
And stubborn as the metal, were the men.
Truth, modesty, and shame, the world forsook:
Fraud, avarice, and force, their places took.
Then sails were spread, to every wind that blew.
Raw were the sailors, and the depths were new:
Trees, rudely hollow'd, did the waves sustain;
E're ships in triumph plough'd the watry plain.

Then land-marks limited to each his right:
For all before was common as the light.
Nor was the ground alone requir'd to bear
Her annual income to the crooked share,
But greedy mortals, rummaging her store,
Digg'd from her entrails first the precious oar;
Which next to Hell, the prudent Gods had laid;
And that alluring ill, to sight display'd.
Thus cursed steel, and more accursed gold,
Gave mischief birth, and made that mischief bold:
And double death did wretched Man invade,
By steel assaulted, and by gold betray'd,
Now (brandish'd weapons glittering in their hands)
Mankind is broken loose from moral bands;
No rights of hospitality remain:
The guest, by him who harbour'd him, is slain,
The son-in-law pursues the father's life;
The wife her husb and murders, he the wife.
The step-dame poyson for the son prepares;
The son inquires into his father's years.
Faith flies, and piety in exile mourns;
And justice, here opprest, to Heav'n returns.

The Giants' War

Nor were the Gods themselves more safe above;
Against beleaguer'd Heav'n the giants move.
Hills pil'd on hills, on mountains mountains lie,
To make their mad approaches to the skie.
'Till Jove, no longer patient, took his time
T' avenge with thunder their audacious crime:
Red light'ning plaid along the firmament,
And their demolish'd works to pieces rent.
Sing'd with the flames, and with the bolts transfixt,
With native Earth, their blood the monsters mixt;
The blood, indu'd with animating heat,
Did in th' impregnant Earth new sons beget:
They, like the seed from which they sprung, accurst,
Against the Gods immortal hatred nurst,
An impious, arrogant, and cruel brood;
Expressing their original from blood.

Which when the king of Gods beheld from high
(Withal revolving in his memory,
What he himself had found on Earth of late,
Lycaon's guilt, and his inhumane treat),
He sigh'd; nor longer with his pity strove;
But kindled to a wrath becoming Jove:

Then call'd a general council of the Gods;
Who summon'd, issue from their blest abodes,
And fill th' assembly with a shining train.
A way there is, in Heav'n's expanded plain,
Which, when the skies are clear, is seen below,
And mortals, by the name of Milky, know.
The ground-work is of stars; through which the road
Lyes open to the Thunderer's abode:
The Gods of greater nations dwell around,
And, on the right and left, the palace bound;
The commons where they can: the nobler sort
With winding-doors wide open, front the court.
This place, as far as Earth with Heav'n may vie,
I dare to call the Louvre of the skie.
When all were plac'd, in seats distinctly known,
And he, their father, had assum'd the throne,
Upon his iv'ry sceptre first he leant,
Then shook his head, that shook the firmament:
Air, Earth, and seas, obey'd th' almighty nod;
And, with a gen'ral fear, confess'd the God.
At length, with indignation, thus he broke
His awful silence, and the Pow'rs bespoke.

I was not more concern'd in that debate
Of empire, when our universal state
Was put to hazard, and the giant race
Our captive skies were ready to imbrace:
For tho' the foe was fierce, the seeds of all
Rebellion, sprung from one original;
Now, wheresoever ambient waters glide,
All are corrupt, and all must be destroy'd.
Let me this holy protestation make,
By Hell, and Hell's inviolable lake,
I try'd whatever in the godhead lay:
But gangren'd members must be lopt away,
Before the nobler parts are tainted to decay.
There dwells below, a race of demi-gods,
Of nymphs in waters, and of fawns in woods:
Who, tho' not worthy yet, in Heav'n to live,
Let 'em, at least, enjoy that Earth we give.
Can these be thought securely lodg'd below,
When I my self, who no superior know,
I, who have Heav'n and Earth at my command,
Have been attempted by Lycaon's hand?

At this a murmur through the synod went,
And with one voice they vote his punishment.
Thus, when conspiring traytors dar'd to doom
The fall of Caesar, and in him of Rome,
The nations trembled with a pious fear;
All anxious for their earthly Thunderer:
Nor was their care, o Caesar, less esteem'd
By thee, than that of Heav'n for Jove was deem'd:
Who with his hand, and voice, did first restrain
Their murmurs, then resum'd his speech again.
The Gods to silence were compos'd, and sate
With reverence, due to his superior state.

Cancel your pious cares; already he
Has paid his debt to justice, and to me.
Yet what his crimes, and what my judgments were,
Remains for me thus briefly to declare.
The clamours of this vile degenerate age,
The cries of orphans, and th' oppressor's rage,
Had reach'd the stars: I will descend, said I,
In hope to prove this loud complaint a lye.
Disguis'd in humane shape, I travell'd round
The world, and more than what I heard, I found.
O'er Maenalus I took my steepy way,
By caverns infamous for beasts of prey:
Then cross'd Cyllene, and the piny shade
More infamous, by curst Lycaon made:
Dark night had cover'd Heaven, and Earth, before
I enter'd his unhospitable door.
Just at my entrance, I display'd the sign
That somewhat was approaching of divine.
The prostrate people pray; the tyrant grins;
And, adding prophanation to his sins,
I'll try, said he, and if a God appear,
To prove his deity shall cost him dear.
'Twas late; the graceless wretch my death prepares,
When I shou'd soundly sleep, opprest with cares:
This dire experiment he chose, to prove
If I were mortal, or undoubted Jove:
But first he had resolv'd to taste my pow'r;
Not long before, but in a luckless hour,
Some legates, sent from the Molossian state,
Were on a peaceful errand come to treat:
Of these he murders one, he boils the flesh;
And lays the mangled morsels in a dish:
Some part he roasts; then serves it up, so drest,
And bids me welcome to this humane feast.
Mov'd with disdain, the table I o'er-turn'd;
And with avenging flames, the palace burn'd.
The tyrant in a fright, for shelter gains
The neighb'ring fields, and scours along the plains.
Howling he fled, and fain he wou'd have spoke;
But humane voice his brutal tongue forsook.
About his lips the gather'd foam he churns,
And, breathing slaughters, still with rage he burns,
But on the bleating flock his fury turns.
His mantle, now his hide, with rugged hairs
Cleaves to his back; a famish'd face he bears;
His arms descend, his shoulders sink away
To multiply his legs for chase of prey.
He grows a wolf, his hoariness remains,
And the same rage in other members reigns.
His eyes still sparkle in a narr'wer space:
His jaws retain the grin, and violence of his face

This was a single ruin, but not one
Deserves so just a punishment alone.
Mankind's a monster, and th' ungodly times
Confed'rate into guilt, are sworn to crimes.
All are alike involv'd in ill, and all
Must by the same relentless fury fall.
Thus ended he; the greater Gods assent;
By clamours urging his severe intent;
The less fill up the cry for punishment.
Yet still with pity they remember Man;
And mourn as much as heav'nly spirits can.
They ask, when those were lost of humane birth,
What he wou'd do with all this waste of Earth:
If his dispeopl'd world he would resign
To beasts, a mute, and more ignoble line;
Neglected altars must no longer smoke,
If none were left to worship, and invoke.
To whom the Father of the Gods reply'd,
Lay that unnecessary fear aside:
Mine be the care, new people to provide.
I will from wondrous principles ordain
A race unlike the first, and try my skill again.

Already had he toss'd the flaming brand;
And roll'd the thunder in his spacious hand;
Preparing to discharge on seas and land:
But stopt, for fear, thus violently driv'n,
The sparks should catch his axle-tree of Heav'n.
Remembring in the fates, a time when fire
Shou'd to the battlements of Heaven aspire,
And all his blazing worlds above shou'd burn;
And all th' inferior globe to cinders turn.
His dire artill'ry thus dismist, he bent
His thoughts to some securer punishment:
Concludes to pour a watry deluge down;
And what he durst not burn, resolves to drown.

The northern breath, that freezes floods, he binds;
With all the race of cloud-dispelling winds:
The south he loos'd, who night and horror brings;
And foggs are shaken from his flaggy wings.
From his divided beard two streams he pours,
His head, and rheumy eyes distill in show'rs,
With rain his robe, and heavy mantle flow:
And lazy mists are lowring on his brow;
Still as he swept along, with his clench'd fist
He squeez'd the clouds, th' imprison'd clouds resist:
The skies, from pole to pole, with peals resound;
And show'rs inlarg'd, come pouring on the ground.
Then, clad in colours of a various dye,
Junonian Iris breeds a new supply
To feed the clouds: impetuous rain descends;
The bearded corn beneath the burden bends:
Defrauded clowns deplore their perish'd grain;
And the long labours of the year are vain.

Nor from his patrimonial Heaven alone
Is Jove content to pour his vengeance down;
Aid from his brother of the seas he craves,
To help him with auxiliary waves.
The watry tyrant calls his brooks and floods,
Who rowl from mossie caves (their moist abodes);
And with perpetual urns his palace fill:
To whom in brief, he thus imparts his will.

Small exhortation needs; your pow'rs employ:
And this bad world, so Jove requires, destroy.
Let loose the reins to all your watry store:
Bear down the damms, and open ev'ry door.

The floods, by Nature enemies to land,
And proudly swelling with their new command,
Remove the living stones, that stopt their way,
And gushing from their source, augment the sea.
Then, with his mace, their monarch struck the ground;
With inward trembling Earth receiv'd the wound;
And rising streams a ready passage found.
Th' expanded waters gather on the plain:
They float the fields, and over-top the grain;
Then rushing onwards, with a sweepy sway,
Bear flocks, and folds, and lab'ring hinds away.
Nor safe their dwellings were, for, sap'd by floods,
Their houses fell upon their houshold Gods.
The solid piles, too strongly built to fall,
High o'er their heads, behold a watry wall:
Now seas and Earth were in confusion lost;
A world of waters, and without a coast.

One climbs a cliff; one in his boat is born:
And ploughs above, where late he sow'd his corn.
Others o'er chimney-tops and turrets row,
And drop their anchors on the meads below:
Or downward driv'n, they bruise the tender vine,
Or tost aloft, are knock'd against a pine.
And where of late the kids had cropt the grass,
The monsters of the deep now take their place.
Insulting Nereids on the cities ride,
And wond'ring dolphins o'er the palace glide.
On leaves, and masts of mighty oaks they brouze;
And their broad fins entangle in the boughs.
The frighted wolf now swims amongst the sheep;
The yellow lion wanders in the deep:
His rapid force no longer helps the boar:
The stag swims faster, than he ran before.
The fowls, long beating on their wings in vain,
Despair of land, and drop into the main.
Now hills, and vales no more distinction know;
And levell'd Nature lies oppress'd below.
The most of mortals perish in the flood:
The small remainder dies for want of food.

A mountain of stupendous height there stands
Betwixt th' Athenian and Boeotian lands,
The bound of fruitful fields, while fields they were,
But then a field of waters did appear:
Parnassus is its name; whose forky rise
Mounts thro' the clouds, and mates the lofty skies.
High on the summit of this dubious cliff,
Deucalion wafting, moor'd his little skiff.
He with his wife were only left behind
Of perish'd Man; they two were human kind.
The mountain nymphs, and Themis they adore,
And from her oracles relief implore.
The most upright of mortal men was he;
The most sincere, and holy woman, she.

When Jupiter, surveying Earth from high,
Beheld it in a lake of water lie,
That where so many millions lately liv'd,
But two, the best of either sex, surviv'd;
He loos'd the northern wind; fierce Boreas flies
To puff away the clouds, and purge the skies:
Serenely, while he blows, the vapours driv'n,
Discover Heav'n to Earth, and Earth to Heav'n.
The billows fall, while Neptune lays his mace
On the rough sea, and smooths its furrow'd face.
Already Triton, at his call, appears
Above the waves; a Tyrian robe he wears;
And in his hand a crooked trumpet bears.
The soveraign bids him peaceful sounds inspire,
And give the waves the signal to retire.
His wri then shell he takes; whose narrow vent
Grows by degrees into a large extent,
Then gives it breath; the blast with doubling sound,
Runs the wide circuit of the world around:
The sun first heard it, in his early east,
And met the rattling ecchos in the west.
The waters, listning to the trumpet's roar,
Obey the summons, and forsake the shore.

A thin circumference of land appears;
And Earth, but not at once, her visage rears,
And peeps upon the seas from upper grounds;
The streams, but just contain'd within their bounds,
By slow degrees into their channels crawl;
And Earth increases, as the waters fall.
In longer time the tops of trees appear,
Which mud on their dishonour'd branches bear.

At length the world was all restor'd to view;
But desolate, and of a sickly hue:
Nature beheld her self, and stood aghast,
A dismal desart, and a silent waste.

Which when Deucalion, with a piteous look
Beheld, he wept, and thus to Pyrrha spoke:
Oh wife, oh sister, oh of all thy kind
The best, and only creature left behind,
By kindred, love, and now by dangers joyn'd;
Of multitudes, who breath'd the common air,
We two remain; a species in a pair:
The rest the seas have swallow'd; nor have we
Ev'n of this wretched life a certainty.
The clouds are still above; and, while I speak,
A second deluge o'er our heads may break.
Shou'd I be snatcht from hence, and thou remain,
Without relief, or partner of thy pain,
How cou'dst thou such a wretched life sustain?
Shou'd I be left, and thou be lost, the sea
That bury'd her I lov'd, shou'd bury me.
Oh cou'd our father his old arts inspire,
And make me heir of his informing fire,
That so I might abolisht Man retrieve,
And perisht people in new souls might live.
But Heav'n is pleas'd, nor ought we to complain,
That we, th' examples of mankind, remain.
He said; the careful couple joyn their tears:
And then invoke the Gods, with pious prayers.
Thus, in devotion having eas'd their grief,
From sacred oracles they seek relief;
And to Cephysus' brook their way pursue:
The stream was troubled, but the ford they knew;
With living waters, in the fountain bred,
They sprinkle first their garments, and their head,
Then took the way, which to the temple led.
The roofs were all defil'd with moss, and mire,
The desart altars void of solemn fire.
Before the gradual, prostrate they ador'd;
The pavement kiss'd; and thus the saint implor'd.

O righteous Themis, if the Pow'rs above
By pray'rs are bent to pity, and to love;
If humane miseries can move their mind;
If yet they can forgive, and yet be kind;
Tell how we may restore, by second birth,
Mankind, and people desolated Earth.
Then thus the gracious Goddess, nodding, said;
Depart, and with your vestments veil your head:
And stooping lowly down, with losen'd zones,
Throw each behind your backs, your mighty mother's bones.

Amaz'd the pair, and mute with wonder stand,
'Till Pyrrha first refus'd the dire command.
Forbid it Heav'n, said she, that I shou'd tear
Those holy reliques from the sepulcher.
They ponder'd the mysterious words again,
For some new sense; and long they sought in vain:
At length Deucalion clear'd his cloudy brow,
And said, the dark Aenigma will allow
A meaning, which, if well I understand,
From sacrilege will free the God's command:
This Earth our mighty mother is, the stones
In her capacious body, are her bones:
These we must cast behind. With hope, and fear,
The woman did the new solution hear:
The man diffides in his own augury,
And doubts the Gods; yet both resolve to try.
Descending from the mount, they first unbind
Their vests, and veil'd, they cast the stones behind:
The stones (a miracle to mortal view,
But long tradition makes it pass for true)
Did first the rigour of their kind expel,
And suppled into softness, as they fell;
Then swell'd, and swelling, by degrees grew warm;
And took the rudiments of human form.
Imperfect shapes: in marble such are seen,
When the rude chizzel does the man begin;
While yet the roughness of the stone remains,
Without the rising muscles, and the veins.
The sappy parts, and next resembling juice,
Were turn'd to moisture, for the body's use:
Supplying humours, blood, and nourishment;
The rest, too solid to receive a bent,
Converts to bones; and what was once a vein,
Its former name and Nature did retain.
By help of pow'r divine, in little space,
What the man threw, assum'd a manly face;
And what the wife, renew'd the female race.
Hence we derive our nature; born to bear
Laborious life; and harden'd into care.

The rest of animals, from teeming Earth
Produc'd, in various forms receiv'd their birth.
The native moisture, in its close retreat,
Digested by the sun's aetherial heat,
As in a kindly womb, began to breed:
Then swell'd, and quicken'd by the vital seed.
And some in less, and some in longer space,
Were ripen'd into form, and took a sev'ral face.
Thus when the Nile from Pharian fields is fled,
And seeks, with ebbing tides, his ancient bed,
The fat manure with heav'nly fire is warm'd;
And crusted creatures, as in wombs, are form'd;
These, when they turn the glebe, the peasants find;
Some rude, and yet unfinish'd in their kind:
Short of their limbs, a lame imperfect birth:
One half alive; and one of lifeless earth.

For heat, and moisture, when in bodies join'd,
The temper that results from either kind
Conception makes; and fighting 'till they mix,
Their mingled atoms in each other fix.
Thus Nature's hand the genial bed prepares
With friendly discord, and with fruitful wars.

From hence the surface of the ground, with mud
And slime besmear'd (the faeces of the flood),
Receiv'd the rays of Heav'n: and sucking in
The seeds of heat, new creatures did begin:
Some were of sev'ral sorts produc'd before,
But of new monsters, Earth created more.
Unwillingly, but yet she brought to light
Thee, Python too, the wondring world to fright,
And the new nations, with so dire a sight:
So monstrous was his bulk, so large a space
Did his vast body, and long train embrace.
Whom Phoebus basking on a bank espy'd;
E're now the God his arrows had not try'd
But on the trembling deer, or mountain goat;
At this new quarry he prepares to shoot.
Though ev'ry shaft took place, he spent the store
Of his full quiver; and 'twas long before
Th' expiring serpent wallow'd in his gore.
Then, to preserve the fame of such a deed,
For Python slain, he Pythian games decred.
Where noble youths for mastership shou'd strive,
To quoit, to run, and steeds, and chariots drive.
The prize was fame: in witness of renown
An oaken garl and did the victor crown.
The laurel was not yet for triumphs born;
But every green alike by Phoebus worn,
Did, with promiscuous grace, his flowing locks adorn.

The Transformation of Daphne into a Lawrel

The first and fairest of his loves, was she
Whom not blind fortune, but the dire decree
Of angry Cupid forc'd him to desire:
Daphne her name, and Peneus was her sire.
Swell'd with the pride, that new success attends,
He sees the stripling, while his bow he bends,
And thus insults him: Thou lascivious boy,
Are arms like these for children to employ?
Know, such atchievements are my proper claim;
Due to my vigour, and unerring aim:
Resistless are my shafts, and Python late
In such a feather'd death, has found his fate.
Take up the torch (and lay my weapons by),
With that the feeble souls of lovers fry.
To whom the son of Venus thus reply'd,
Phoebus, thy shafts are sure on all beside,
But mine of Phoebus, mine the fame shall be
Of all thy conquests, when I conquer thee.

He said, and soaring, swiftly wing'd his flight:
Nor stopt but on Parnassus' airy height.
Two diff'rent shafts he from his quiver draws;
One to repel desire, and one to cause.
One shaft is pointed with refulgent gold:
To bribe the love, and make the lover bold:
One blunt, and tipt with lead, whose base allay
Provokes disdain, and drives desire away.
The blunted bolt against the nymph he drest:
But with the sharp transfixt Apollo's breast.

Th' enamour'd deity pursues the chace;
The scornful damsel shuns his loath'd embrace:
In hunting beasts of prey, her youth employs;
And Phoebe rivals in her rural joys.
With naked neck she goes, and shoulders bare;
And with a fillet binds her flowing hair.
By many suitors sought, she mocks their pains,
And still her vow'd virginity maintains.
Impatient of a yoke, the name of bride
She shuns, and hates the joys, she never try'd.
On wilds, and woods, she fixes her desire:
Nor knows what youth, and kindly love, inspire.
Her father chides her oft: Thou ow'st, says he,
A husb and to thy self, a son to me.
She, like a crime, abhors the nuptial bed:
She glows with blushes, and she hangs her head.
Then casting round his neck her tender arms,
Sooths him with blandishments, and filial charms:
Give me, my Lord, she said, to live, and die,
A spotless maid, without the marriage tye.
'Tis but a small request; I beg no more
Than what Diana's father gave before.
The good old sire was soften'd to consent;
But said her wish wou'd prove her punishment:
For so much youth, and so much beauty join'd,
Oppos'd the state, which her desires design'd.

The God of light, aspiring to her bed,
Hopes what he seeks, with flattering fancies fed;
And is, by his own oracles, mis-led.
And as in empty fields the stubble burns,
Or nightly travellers, when day returns,
Their useless torches on dry hedges throw,
That catch the flames, and kindle all the row;
So burns the God, consuming in desire,
And feeding in his breast a fruitless fire:
Her well-turn'd neck he view'd (her neck was bare)
And on her shoulders her dishevel'd hair;
Oh were it comb'd, said he, with what a grace
Wou'd every waving curl become her face!
He view'd her eyes, like heav'nly lamps that shone,
He view'd her lips, too sweet to view alone,
Her taper fingers, and her panting breast;
He praises all he sees, and for the rest
Believes the beauties yet unseen are best:
Swift as the wind, the damsel fled away,
Nor did for these alluring speeches stay:
Stay Nymph, he cry'd, I follow, not a foe.
Thus from the lyon trips the trembling doe;
Thus from the wolf the frighten'd lamb removes,
And, from pursuing faulcons, fearful doves;
Thou shunn'st a God, and shunn'st a God, that loves.
Ah, lest some thorn shou'd pierce thy tender foot,
Or thou shou'dst fall in flying my pursuit!
To sharp uneven ways thy steps decline;
Abate thy speed, and I will bate of mine.
Yet think from whom thou dost so rashly fly;
Nor basely born, nor shepherd's swain am I.
Perhaps thou know'st not my superior state;
And from that ignorance proceeds thy hate.
Me Claros, Delphi, Tenedos obey;
These hands the Patareian scepter sway.
The King of Gods begot me: what shall be,
Or is, or ever was, in Fate, I see.
Mine is th' invention of the charming lyre;
Sweet notes, and heav'nly numbers, I inspire.
Sure is my bow, unerring is my dart;
But ah! more deadly his, who pierc'd my heart.
Med'cine is mine; what herbs and simples grow
In fields, and forrests, all their pow'rs I know;
And am the great physician call'd, below.
Alas that fields and forrests can afford.
No remedies to heal their love-sick lord!
To cure the pains of love, no plant avails:
And his own physick, the physician falls.

She heard not half; so furiously she flies;
And on her ear th' imperfect accent dies,
Fear gave her wings; and as she fled, the wind
Increasing, spread her flowing hair behind;
And left her legs and thighs expos'd to view:
Which made the God more eager to pursue.
The God was young, and was too hotly bent
To lose his time in empty compliment:
But led by love, and fir'd with such a sight,
Impetuously pursu'd his near delight.

As when th' impatient greyhound slipt from far,
Bounds o'er the glebe to course the fearful hare,
She in her speed does all her safety lay;
And he with double speed pursues the prey;
O'er-runs her at the sitting turn, and licks
His chaps in vain, and blows upon the flix:
She scapes, and for the neighb'ring covert strives,
And gaining shelter, doubts if yet she lives:
If little things with great we may compare,
Such was the God, and such the flying fair,
She urg'd by fear, her feet did swiftly move,
But he more swiftly, who was urg'd by love.
He gathers ground upon her in the chace:
Now breathes upon her hair, with nearer pace;
And just is fast'ning on the wish'd embrace.
The nymph grew pale, and in a mortal fright,
Spent with the labour of so long a flight;
And now despairing, cast a mournful look
Upon the streams of her paternal brook;
Oh help, she cry'd, in this extreamest need!
If water Gods are deities indeed:
Gape Earth, and this unhappy wretch intomb;
Or change my form, whence all my sorrows come.
Scarce had she finish'd, when her feet she found
Benumb'd with cold, and fasten'd to the ground:
A filmy rind about her body grows;
Her hair to leaves, her arms extend to boughs:
The nymph is all into a lawrel gone;
The smoothness of her skin remains alone.
Yet Phoebus loves her still, and casting round
Her bole, his arms, some little warmth he found.
The tree still panted in th' unfinish'd part:
Not wholly vegetive, and heav'd her heart.
He fixt his lips upon the trembling rind;
It swerv'd aside, and his embrace declin'd.
To whom the God, Because thou canst not be
My mistress, I espouse thee for my tree:
Be thou the prize of honour, and renown;
The deathless poet, and the poem, crown.
Thou shalt the Roman festivals adorn,
And, after poets, be by victors worn.
Thou shalt returning Caesar's triumph grace;
When pomps shall in a long procession pass.
Wreath'd on the posts before his palace wait;
And be the sacred guardian of the gate.
Secure from thunder, and unharm'd by Jove,
Unfading as th' immortal Pow'rs above:
And as the locks of Phoebus are unshorn,
So shall perpetual green thy boughs adorn.
The grateful tree was pleas'd with what he said;
And shook the shady honours of her head.

The Transformation of Io into a Heyfer

An ancient forest in Thessalia grows;
Which Tempe's pleasing valley does inclose:
Through this the rapid Peneus take his course;
From Pindus rolling with impetuous force;
Mists from the river's mighty fall arise:
And deadly damps inclose the cloudy skies:
Perpetual fogs are hanging o'er the wood;
And sounds of waters deaf the neighbourhood.
Deep, in a rocky cave, he makes abode
(A mansion proper for a mourning God).
Here he gives audience; issuing out decrees
To rivers, his dependant deities.
On this occasion hither they resort;
To pay their homage, and to make their court.
All doubtful, whether to congratulate
His daughter's honour, or lament her fate.
Sperchaeus, crown'd with poplar, first appears;
Then old Apidanus came crown'd with years:
Enipeus turbulent, Amphrysos tame;
And Aeas last with lagging waters came.
Then, of his kindred brooks, a num'rous throng
Condole his loss; and bring their urns along.
Not one was wanting of the wat'ry train,
That fill'd his flood, or mingled with the main:
But Inachus, who in his cave, alone,
Wept not another's losses, but his own,
For his dear Io, whether stray'd, or dead,
To him uncertain, doubtful tears he shed.
He sought her through the world; but sought in vain;
And no where finding, rather fear'd her slain.

Her, just returning from her father's brook,
Jove had beheld, with a desiring look:
And, Oh fair daughter of the flood, he said,
Worthy alone of Jove's imperial bed,
Happy whoever shall those charms possess;
The king of Gods (nor is thy lover less)
Invites thee to yon cooler shades; to shun
The scorching rays of the meridian sun.
Nor shalt thou tempt the dangers of the grove
Alone, without a guide; thy guide is Jove.
No puny Pow'r, but he whose high comm and
Is unconfin'd, who rules the seas and land;
And tempers thunder in his awful hand,
Oh fly not: for she fled from his embrace
O'er Lerna's pastures: he pursu'd the chace
Along the shades of the Lyrcaean plain;
At length the God, who never asks in vain,
Involv'd with vapours, imitating night,
Both Air, and Earth; and then suppress'd her flight,
And mingling force with love, enjoy'd the full delight.
Mean-time the jealous Juno, from on high,
Survey'd the fruitful fields of Arcady;
And wonder'd that the mist shou'd over-run
The face of day-light, and obscure the sun.
No nat'ral cause she found, from brooks, or bogs,
Or marshy lowlands, to produce the fogs;
Then round the skies she sought for Jupiter,
Her faithless husband; but no Jove was there:
Suspecting now the worst, Or I, she said,
Am much mistaken, or am much betray'd.
With fury she precipitates her flight:
Dispels the shadows of dissembled night;
And to the day restores his native light.
Th' Almighty Leacher, careful to prevent
The consequence, foreseeing her descent,
Transforms his mistress in a trice; and now
In Io's place appears a lovely cow.
So sleek her skin, so faultless was her make,
Ev'n Juno did unwilling pleasure take
To see so fair a rival of her love;
And what she was, and whence, enquir'd of Jove:
Of what fair herd, and from what pedigree?
The God, half caught, was forc'd upon a lye:
And said she sprung from Earth. She took the word,
And begg'd the beauteous heyfer of her lord.
What should he do? 'twas equal shame to Jove
Or to relinquish, or betray his love:
Yet to refuse so slight a gift, wou'd be
But more t' increase his consort's jealousie:
Thus fear, and love, by turns, his heart assail'd;
And stronger love had sure, at length, prevail'd:
But some faint hope remain'd, his jealous queen
Had not the mistress through the heyfer seen.
The cautious Goddess, of her gift possest,
Yet harbour'd anxious thoughts within her breast;
As she who knew the falshood of her Jove;
And justly fear'd some new relapse of love.
Which to prevent, and to secure her care,
To trusty Argus she commits the fair.

The head of Argus (as with stars the skies)
Was compass'd round, and wore an hundred eyes.
But two by turns their lids in slumber steep;
The rest on duty still their station keep;
Nor cou'd the total constellation sleep.
Thus, ever present, to his eyes, and mind,
His charge was still before him, tho' behind.
In fields he suffer'd her to feed by Day,
But when the setting sun to night gave way,
The captive cow he summon'd with a call;
And drove her back, and ty'd her to the stall.
On leaves of trees, and bitter herbs she fed,
Heav'n was her canopy, bare earth her bed:
So hardly lodg'd, and to digest her food,
She drank from troubled streams, defil'd with mud.
Her woeful story fain she wou'd have told,
With hands upheld, but had no hands to hold.
Her head to her ungentle keeper bow'd,
She strove to speak, she spoke not, but she low'd:
Affrighted with the noise, she look'd around,
And seem'd t' inquire the author of the sound.

Once on the banks where often she had play'd
(Her father's banks), she came, and there survey'd
Her alter'd visage, and her branching head;
And starting, from her self she wou'd have fled.
Her fellow nymphs, familiar to her eyes,
Beheld, but knew her not in this disguise.
Ev'n Inachus himself was ignorant;
And in his daughter, did his daughter want.
She follow'd where her fellows went, as she
Were still a partner of the company:
They stroak her neck; the gentle heyfer stands,
And her neck offers to their stroaking hands.
Her father gave her grass; the grass she took;
And lick'd his palms, and cast a piteous look;
And in the language of her eyes, she spoke.
She wou'd have told her name, and ask'd relief,
But wanting words, in tears she tells her grief.
Which, with her foot she makes him understand;
And prints the name of Io in the sand.

Ah wretched me! her mournful father cry'd;
She, with a sigh, to wretched me reply'd:
About her milk-white neck, his arms he threw;
And wept, and then these tender words ensue.
And art thou she, whom I have sought around
The world, and have at length so sadly found?
So found, is worse than lost: with mutual words
Thou answer'st not, no voice thy tongue affords:
But sighs are deeply drawn from out thy breast;
And speech deny'd, by lowing is express'd.
Unknowing, I prepar'd thy bridal bed;
With empty hopes of happy issue fed.
But now the husb and of a herd must be
Thy mate, and bell'wing sons thy progeny.
Oh, were I mortal, death might bring relief:
But now my God-head but extends my grief:
Prolongs my woes, of which no end I see,
And makes me curse my immortality!
More had he said, but fearful of her stay,
The starry guardian drove his charge away,
To some fresh pasture; on a hilly height
He sate himself, and kept her still in sight.

The Eyes of Argus transform'd into a Peacock's Train

Now Jove no longer cou'd her suff'rings bear;
But call'd in haste his airy messenger,
The son of Maia, with severe decree
To kill the keeper, and to set her free.
With all his harness soon the God was sped,
His flying hat was fastned on his head,
Wings on his heels were hung, and in his hand
He holds the vertue of the snaky wand.
The liquid air his moving pinions wound,
And, in the moment, shoot him on the ground.
Before he came in sight, the crafty God
His wings dismiss'd, but still retain'd his rod:
That sleep-procuring wand wise Hermes took,
But made it seem to sight a sherpherd's hook.
With this, he did a herd of goats controul;
Which by the way he met, and slily stole.
Clad like a country swain, he pip'd, and sung;
And playing, drove his jolly troop along.

With pleasure, Argus the musician heeds;
But wonders much at those new vocal reeds.
And whosoe'er thou art, my friend, said he,
Up hither drive thy goats, and play by me:
This hill has browz for them, and shade for thee.
The God, who was with ease induc'd to climb,
Began discourse to pass away the time;
And still betwixt, his tuneful pipe he plies;
And watch'd his hour, to close the keeper's eyes.
With much ado, he partly kept awake;
Not suff'ring all his eyes repose to take:
And ask'd the stranger, who did reeds invent,
And whence began so rare an instrument?

The Transformation of Syrinx into Reeds

Then Hermes thus: A nymph of late there was
Whose heav'nly form her fellows did surpass.
The pride and joy of fair Arcadia's plains,
Belov'd by deities, ador'd by swains:
Syrinx her name, by Sylvans oft pursu'd,
As oft she did the lustful Gods delude:
The rural, and the woodl and Pow'rs disdain'd;
With Cynthia hunted, and her rites maintain'd:
Like Phoebe clad, even Phoebe's self she seems,
So tall, so streight, such well-proportion'd limbs:
The nicest eye did no distinction know,
But that the goddess bore a golden bow:
Distinguish'd thus, the sight she cheated too.
Descending from Lycaeus, Pan admires
The matchless nymph, and burns with new desires.
A crown of pine upon his head he wore;
And thus began her pity to implore.
But e'er he thus began, she took her flight
So swift, she was already out of sight.
Nor stay'd to hear the courtship of the God;
But bent her course to Ladon's gentle flood:
There by the river stopt, and tir'd before;
Relief from water nymphs her pray'rs implore.

Now while the lustful God, with speedy pace,
Just thought to strain her in a strict embrace,
He fill'd his arms with reeds, new rising on the place.
And while he sighs, his ill success to find,
The tender canes were shaken by the wind;
And breath'd a mournful air, unheard before;
That much surprizing Pan, yet pleas'd him more.
Admiring this new musick, Thou, he said,
Who canst not be the partner of my bed,
At least shall be the confort of my mind:
And often, often to my lips be joyn'd.
He form'd the reeds, proportion'd as they are,
Unequal in their length, and wax'd with care,
They still retain the name of his ungrateful fair.

While Hermes pip'd, and sung, and told his tale,
The keeper's winking eyes began to fail,
And drowsie slumber on the lids to creep;
'Till all the watchman was at length asleep.
Then soon the God his voice, and song supprest;
And with his pow'rful rod confirm'd his rest:
Without delay his crooked faulchion drew,
And at one fatal stroke the keeper slew.
Down from the rock fell the dissever'd head,
Opening its eyes in death; and falling, bled;
And mark'd the passage with a crimson trail:
Thus Argus lies in pieces, cold, and pale;
And all his hundred eyes, with all their light,
Are clos'd at once, in one perpetual night.
These Juno takes, that they no more may fail,
And spreads them in her peacock's gaudy tail.

Impatient to revenge her injur'd bed,
She wreaks her anger on her rival's head;
With Furies frights her from her native home;
And drives her gadding, round the world to roam:
Nor ceas'd her madness, and her flight, before
She touch'd the limits of the Pharian shore.
At length, arriving on the banks of Nile,
Wearied with length of ways, and worn with toil,
She laid her down; and leaning on her knees,
Invok'd the cause of all her miseries:
And cast her languishing regards above,
For help from Heav'n, and her ungrateful Jove.
She sigh'd, she wept, she low'd; 'twas all she cou'd;
And with unkindness seem'd to tax the God.
Last, with an humble pray'r, she beg'd repose,
Or death at least, to finish all her woes.
Jove heard her vows, and with a flatt'ring look,
In her behalf to jealous Juno spoke,
He cast his arms about her neck, and said,
Dame, rest secure; no more thy nuptial bed
This nymph shall violate; by Styx I swear,
And every oath that binds the Thunderer.
The Goddess was appeas'd; and at the word
Was Io to her former shape restor'd.
The rugged hair began to fall away;
The sweetness of her eyes did only stay,
Tho' not so large; her crooked horns decrease;
The wideness of her jaws and nostrils cease:
Her hoofs to hands return, in little space:
The five long taper fingers take their place,
And nothing of the heyfer now is seen,
Beside the native whiteness of the skin.
Erected on her feet she walks again:
And two the duty of the four sustain.
She tries her tongue; her silence softly breaks,
And fears her former lowings when she speaks:
A Goddess now, through all th' Aegyptian State:
And serv'd by priests, who in white linnen wait.

Her son was Epaphus, at length believ'd
The son of Jove, and as a God receiv'd;
With sacrifice ador'd, and publick pray'rs,
He common temples with his mother shares.
Equal in years, and rival in renown
With Epaphus, the youthful Phaeton
Like honour claims; and boasts his sire the sun.
His haughty looks, and his assuming air,
The son of Isis could no longer bear:
Thou tak'st thy mother's word too far, said he,
And hast usurp'd thy boasted pedigree.
Go, base pretender to a borrow'd name.
Thus tax'd, he blush'd with anger, and with shame;
But shame repress'd his rage: the daunted youth
Soon seeks his mother, and enquires the truth:
Mother, said he, this infamy was thrown
By Epaphus on you, and me your son.
He spoke in publick, told it to my face;
Nor durst I vindicate the dire disgrace:
Even I, the bold, the sensible of wrong,
Restrain'd by shame, was forc'd to hold my tongue.
To hear an open slander, is a curse:
But not to find an answer, is a worse.
If I am Heav'n-begot, assert your son
By some sure sign; and make my father known,
To right my honour, and redeem your own.
He said, and saying cast his arms about
Her neck, and beg'd her to resolve the doubt.

'Tis hard to judge if Clymene were mov'd
More by his pray'r, whom she so dearly lov'd,
Or more with fury fir'd, to find her name
Traduc'd, and made the sport of common fame.
She stretch'd her arms to Heav'n, and fix'd her eyes
On that fair planet that adorns the skies;
Now by those beams, said she, whose holy fires
Consume my breast, and kindle my desires;
By him, who sees us both, and clears our sight,
By him, the publick minister of light,
I swear that Sun begot thee; if I lye,
Let him his chearful influence deny:
Let him no more this perjur'd creature see;
And shine on all the world but only me.
If still you doubt your mother's innocence,
His eastern mansion is not far from hence;
With little pains you to his Leve go,
And from himself your parentage may know.
With joy th' ambitious youth his mother heard,
And eager, for the journey soon prepar'd.
He longs the world beneath him to survey;
To guide the chariot; and to give the day:
From Meroe's burning sands he bends his course,
Nor less in India feels his father's force:
His travel urging, till he came in sight;
And saw the palace by the purple light.

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~ Ovid, BOOK THE FIRST

,
2:BOOK THE SIXTH

The Transformation of Arachne into a Spider

Pallas, attending to the Muse's song,
Approv'd the just resentment of their wrong;
And thus reflects: While tamely I commend
Those who their injur'd deities defend,
My own divinity affronted stands,
And calls aloud for justice at my hands;
Then takes the hint, asham'd to lag behind,
And on Arachne' bends her vengeful mind;
One at the loom so excellently skill'd,
That to the Goddess she refus'd to yield.
Low was her birth, and small her native town,
She from her art alone obtain'd renown.
Idmon, her father, made it his employ,
To give the spungy fleece a purple dye:
Of vulgar strain her mother, lately dead,
With her own rank had been content to wed;
Yet she their daughter, tho' her time was spent
In a small hamlet, and of mean descent,
Thro' the great towns of Lydia gain'd a name,
And fill'd the neighb'ring countries with her fame.

Oft, to admire the niceness of her skill,
The Nymphs would quit their fountain, shade, or hill:
Thither, from green Tymolus, they repair,
And leave the vineyards, their peculiar care;
Thither, from fam'd Pactolus' golden stream,
Drawn by her art, the curious Naiads came.
Nor would the work, when finish'd, please so much,
As, while she wrought, to view each graceful touch;
Whether the shapeless wool in balls she wound,
Or with quick motion turn'd the spindle round,
Or with her pencil drew the neat design,
Pallas her mistress shone in every line.
This the proud maid with scornful air denies,
And ev'n the Goddess at her work defies;
Disowns her heav'nly mistress ev'ry hour,
Nor asks her aid, nor deprecates her pow'r.
Let us, she cries, but to a tryal come,
And, if she conquers, let her fix my doom.

The Goddess then a beldame's form put on,
With silver hairs her hoary temples shone;
Prop'd by a staff, she hobbles in her walk,
And tott'ring thus begins her old wives' talk.

Young maid attend, nor stubbornly despise
The admonitions of the old, and wise;
For age, tho' scorn'd, a ripe experience bears,
That golden fruit, unknown to blooming years:
Still may remotest fame your labours crown,
And mortals your superior genius own;
But to the Goddess yield, and humbly meek
A pardon for your bold presumption seek;
The Goddess will forgive. At this the maid,
With passion fir'd, her gliding shuttle stay'd;
And, darting vengeance with an angry look,
To Pallas in disguise thus fiercely spoke.

Thou doating thing, whose idle babling tongue
But too well shews the plague of living long;
Hence, and reprove, with this your sage advice,
Your giddy daughter, or your aukward neice;
Know, I despise your counsel, and am still
A woman, ever wedded to my will;
And, if your skilful Goddess better knows,
Let her accept the tryal I propose.

She does, impatient Pallas strait replies,
And, cloath'd with heavenly light, sprung from her odd disguise.

The Nymphs, and virgins of the plain adore
The awful Goddess, and confess her pow'r;
The maid alone stood unappall'd; yet show'd
A transient blush, that for a moment glow'd,
Then disappear'd; as purple streaks adorn
The opening beauties of the rosy morn;
Till Phoebus rising prevalently bright,
Allays the tincture with his silver light.
Yet she persists, and obstinately great,
In hopes of conquest hurries on her fate.
The Goddess now the challenge waves no more,
Nor, kindly good, advises as before.
Strait to their posts appointed both repair,
And fix their threaded looms with equal care:
Around the solid beam the web is ty'd,
While hollow canes the parting warp divide;
Thro' which with nimble flight the shuttles play,
And for the woof prepare a ready way;
The woof and warp unite, press'd by the toothy slay.

Thus both, their mantles button'd to their breast,
Their skilful fingers ply with willing haste,
And work with pleasure; while they chear the eye
With glowing purple of the Tyrian dye:
Or, justly intermixing shades with light,
Their colourings insensibly unite.
As when a show'r transpierc'd with sunny rays,
Its mighty arch along the heav'n displays;
From whence a thousand diff'rent colours rise,
Whose fine transition cheats the clearest eyes;
So like the intermingled shading seems,
And only differs in the last extreams.
Then threads of gold both artfully dispose,
And, as each part in just proportion rose,
Some antique fable in their work disclose.

Pallas in figures wrought the heav'nly Pow'rs,
And Mars's hill among th' Athenian tow'rs.
On lofty thrones twice six celestials sate,
Jove in the midst, and held their warm debate;
The subject weighty, and well-known to fame,
From whom the city shou'd receive its name.
Each God by proper features was exprest,
Jove with majestick mein excell'd the rest.
His three-fork'd mace the dewy sea-God shook,
And, looking sternly, smote the ragged rock;
When from the stone leapt forth a spritely steed,
And Neptune claims the city for the deed.

Herself she blazons, with a glitt'ring spear,
And crested helm that veil'd her braided hair,
With shield, and scaly breast-plate, implements of war.
Struck with her pointed launce, the teeming Earth
Seem'd to produce a new surprizing birth;
When, from the glebe, the pledge of conquest sprung,
A tree pale-green with fairest olives hung.

And then, to let her giddy rival learn
What just rewards such boldness was to earn,
Four tryals at each corner had their part,
Design'd in miniature, and touch'd with art.
Haemus in one, and Rodope of Thrace
Transform'd to mountains, fill'd the foremost place;
Who claim'd the titles of the Gods above,
And vainly us'd the epithets of Jove.
Another shew'd, where the Pigmaean dame,
Profaning Juno's venerable name,
Turn'd to an airy crane, descends from far,
And with her Pigmy subjects wages war.
In a third part, the rage of Heav'n's great queen,
Display'd on proud Antigone, was seen:
Who with presumptuous boldness dar'd to vye,
For beauty with the empress of the sky.
Ah! what avails her ancient princely race,
Her sire a king, and Troy her native place:
Now, to a noisy stork transform'd, she flies,
And with her whiten'd pinions cleaves the skies.
And in the last remaining part was drawn
Poor Cinyras that seem'd to weep in stone;
Clasping the temple steps, he sadly mourn'd
His lovely daughters, now to marble turn'd.
With her own tree the finish'd piece is crown'd,
And wreaths of peaceful olive all the work surround.

Arachne drew the fam'd intrigues of Jove,
Chang'd to a bull to gratify his love;
How thro' the briny tide all foaming hoar,
Lovely Europa on his back he bore.
The sea seem'd waving, and the trembling maid
Shrunk up her tender feet, as if afraid;
And, looking back on the forsaken strand,
To her companions wafts her distant hand.
Next she design'd Asteria's fabled rape,
When Jove assum'd a soaring eagle's shape:
And shew'd how Leda lay supinely press'd,
Whilst the soft snowy swan sate hov'ring o'er her breast,

How in a satyr's form the God beguil'd,
When fair Antiope with twins he fill'd.
Then, like Amphytrion, but a real Jove,
In fair Alcmena's arms he cool'd his love.
In fluid gold to Danae's heart he came,
Aegina felt him in a lambent flame.
He took Mnemosyne in shepherd's make,
And for Deois was a speckled snake.

She made thee, Neptune, like a wanton steer,
Pacing the meads for love of Arne dear;
Next like a stream, thy burning flame to slake,
And like a ram, for fair Bisaltis' sake.
Then Ceres in a steed your vigour try'd,
Nor cou'd the mare the yellow Goddess hide.
Next, to a fowl transform'd, you won by force
The snake-hair'd mother of the winged horse;
And, in a dolphin's fishy form, subdu'd
Melantho sweet beneath the oozy flood.

All these the maid with lively features drew,
And open'd proper landskips to the view.
There Phoebus, roving like a country swain,
Attunes his jolly pipe along the plain;
For lovely Isse's sake in shepherd's weeds,
O'er pastures green his bleating flock he feeds,
There Bacchus, imag'd like the clust'ring grape,
Melting bedrops Erigone's fair lap;
And there old Saturn, stung with youthful heat,
Form'd like a stallion, rushes to the feat.
Fresh flow'rs, which twists of ivy intertwine,
Mingling a running foliage, close the neat design.

This the bright Goddess passionately mov'd,
With envy saw, yet inwardly approv'd.
The scene of heav'nly guilt with haste she tore,
Nor longer the affront with patience bore;
A boxen shuttle in her hand she took,
And more than once Arachne's forehead struck.
Th' unhappy maid, impatient of the wrong,
Down from a beam her injur'd person hung;
When Pallas, pitying her wretched state,
At once prevented, and pronounc'd her fate:
Live; but depend, vile wretch, the Goddess cry'd,
Doom'd in suspence for ever to be ty'd;
That all your race, to utmost date of time,
May feel the vengeance, and detest the crime.

Then, going off, she sprinkled her with juice,
Which leaves of baneful aconite produce.
Touch'd with the pois'nous drug, her flowing hair
Fell to the ground, and left her temples bare;
Her usual features vanish'd from their place,
Her body lessen'd all, but most her face.
Her slender fingers, hanging on each side
With many joynts, the use of legs supply'd:
A spider's bag the rest, from which she gives
A thread, and still by constant weaving lives.

The Story of Niobe

Swift thro' the Phrygian towns the rumour flies,
And the strange news each female tongue employs:
Niobe, who before she married knew
The famous nymph, now found the story true;
Yet, unreclaim'd by poor Arachne's fate,
Vainly above the Gods assum'd a state.
Her husband's fame, their family's descent,
Their pow'r, and rich dominion's wide extent,
Might well have justify'd a decent pride;
But not on these alone the dame rely'd.
Her lovely progeny, that far excell'd,
The mother's heart with vain ambition swell'd:
The happiest mother not unjustly styl'd,
Had no conceited thoughts her tow'ring fancy fill'd.

For once a prophetess with zeal inspir'd,
Their slow neglect to warm devotion fir'd;
Thro' ev'ry street of Thebes who ran possess'd,
And thus in accents wild her charge express'd:
Haste, haste, ye Theban matrons, and adore,
With hallow'd rites, Latona's mighty pow'r;
And, to the heav'nly twins that from her spring,
With laurel crown'd, your smoaking incense bring.
Strait the great summons ev'ry dame obey'd,
And due submission to the Goddess paid:
Graceful, with laurel chaplets dress'd, they came,
And offer'd incense in the sacred flame.

Mean-while, surrounded with a courtly guard,
The royal Niobe in state appear'd;
Attir'd in robes embroider'd o'er with gold,
And mad with rage, yet lovely to behold:
Her comely tresses, trembling as she stood,
Down her fine neck with easy motion flow'd;
Then, darting round a proud disdainful look,
In haughty tone her hasty passion broke,
And thus began: What madness this, to court
A Goddess, founded meerly on report?
Dare ye a poor pretended Pow'r invoke,
While yet no altars to my godhead smoke?
Mine, whose immediate lineage stands confess'd
From Tantalus, the only mortal guest
That e'er the Gods admitted to their feast.
A sister of the Pleiads gave me birth;
And Atlas, mightiest mountain upon Earth,
Who bears the globe of all the stars above,
My grandsire was, and Atlas sprung from Jove.
The Theban towns my majesty adore,
And neighb'ring Phrygia trembles at my pow'r:
Rais'd by my husband's lute, with turrets crown'd,
Our lofty city stands secur'd around.
Within my court, where-e'er I turn my eyes,
Unbounded treasures to my prospect rise:
With these my face I modestly may name,
As not unworthy of so high a claim;
Seven are my daughters, of a form divine,
With seven fair sons, an indefective line.
Go, fools! consider this; and ask the cause
From which my pride its strong presumption draws;
Consider this; and then prefer to me
Caeus the Titan's vagrant progeny;
To whom, in travel, the whole spacious Earth
No room afforded for her spurious birth.
Not the least part in Earth, in Heav'n, or seas,
Would grant your out-law'd Goddess any ease:
'Till pitying hers, from his own wand'ring case,
Delos, the floating island, gave a place.
There she a mother was, of two at most;
Only the seventh part of what I boast.
My joys all are beyond suspicion fix'd;
With no pollutions of misfortune mix'd;
Safe on the Basis of my pow'r I stand,
Above the reach of Fortune's fickle hand.
Lessen she may my inexhausted store,
And much destroy, yet still must leave me more.
Suppose it possible that some may dye
Of this my num'rous lovely progeny;
Still with Latona I might safely vye.
Who, by her scanty breed, scarce fit to name,
But just escapes the childless woman's shame.
Go then, with speed your laurel'd heads uncrown,
And leave the silly farce you have begun.

The tim'rous throng their sacred rites forbore,
And from their heads the verdant laurel tore;
Their haughty queen they with regret obey'd,
And still in gentle murmurs softly pray'd.

High, on the top of Cynthus' shady mount,
With grief the Goddess saw the base affront;
And, the abuse revolving in her breast,
The mother her twin-offspring thus addrest.

Lo I, my children, who with comfort knew
Your God-like birth, and thence my glory drew;
And thence have claim'd precedency of place
From all but Juno of the heav'nly race,
Must now despair, and languish in disgrace.
My godhead question'd, and all rites divine,
Unless you succour, banish'd from my shrine.
Nay more, the imp of Tantalus has flung
Reflections with her vile paternal tongue;
Has dar'd prefer her mortal breed to mine,
And call'd me childless; which, just fate, may she repine!

When to urge more the Goddess was prepar'd,
Phoebus in haste replies, Too much we've heard,
And ev'ry moment's lost, while vengeance is defer'd.
Diana spoke the same. Then both enshroud
Their heav'nly bodies in a sable cloud;
And to the Theban tow'rs descending light,
Thro' the soft yielding air direct their flight.

Without the wall there lies a champian ground
With even surface, far extending round,
Beaten and level'd, while it daily feels
The trampling horse, and chariot's grinding wheels.
Part of proud Niobe's young rival breed,
Practising there to ride the manag'd steed,
Their bridles boss'd with gold, were mounted high
On stately furniture of Tyrian dye.
Of these, Ismenos, who by birth had been
The first fair issue of the fruitful queen,
Just as he drew the rein to guide his horse,
Around the compass of the circling course,
Sigh'd deeply, and the pangs of smart express'd,
While the shaft stuck, engor'd within his breast:
And, the reins dropping from his dying hand,
He sunk quite down, and tumbled on the sand.
Sipylus next the rattling quiver heard,
And with full speed for his escape prepar'd;
As when the pilot from the black'ning skies
A gath'ring storm of wintry rain descries,
His sails unfurl'd, and crowded all with wind,
He strives to leave the threat'ning cloud behind:
So fled the youth; but an unerring dart
O'ertook him, quick discharg'd, and sped with art;
Fix'd in his neck behind, it trembling stood,
And at his throat display'd the point besmear'd with blood

Prone, as his posture was, he tumbled o'er,
And bath'd his courser's mane with steaming gore.
Next at young Phaedimus they took their aim,
And Tantalus who bore his grandsire's name:
These, when their other exercise was done,
To try the wrestler's oily sport begun;
And, straining ev'ry nerve, their skill express'd
In closest grapple, joining breast to breast:
When from the bending bow an arrow sent,
Joyn'd as they were, thro' both their bodies went:
Both groan'd, and writhing both their limbs with pain,
They fell together bleeding on the plain;
Then both their languid eye-balls faintly roul,
And thus together brea the away their soul.
With grief Alphenor saw their doleful plight,
And smote his breast, and sicken'd at the sight;
Then to their succour ran with eager haste,
And, fondly griev'd, their stiff'ning limbs embrac'd;
But in the action falls: a thrilling dart,
By Phoebus guided, pierc'd him to the heart.
This, as they drew it forth, his midriff tore,
Its barbed point the fleshy fragments bore,
And let the soul gush out in streams of purple gore.
But Damasichthon, by a double wound,
Beardless, and young, lay gasping on the ground.
Fix'd in his sinewy ham, the steely point
Stuck thro' his knee, and pierc'd the nervous joint:
And, as he stoop'd to tug the painful dart,
Another struck him in a vital part;
Shot thro' his wezon, by the wing it hung.
The life-blood forc'd it out, and darting upward sprung,

Ilioneus, the last, with terror stands,
Lifting in pray'r his unavailing hands;
And, ignorant from whom his griefs arise,
Spare me, o all ye heav'nly Pow'rs, he cries:
Phoebus was touch'd too late, the sounding bow
Had sent the shaft, and struck the fatal blow;
Which yet but gently gor'd his tender side,
So by a slight and easy wound he dy'd.

Swift to the mother's ears the rumour came,
And doleful sighs the heavy news proclaim;
With anger and surprize inflam'd by turns,
In furious rage her haughty stomach burns:
First she disputes th' effects of heav'nly pow'r,
Then at their daring boldness wonders more;
For poor Amphion with sore grief distrest,
Hoping to sooth his cares by endless rest,
Had sheath'd a dagger in his wretched breast.
And she, who toss'd her high disdainful head,
When thro' the streets in solemn pomp she led
The throng that from Latona's altar fled,
Assuming state beyond the proudest queen;
Was now the miserablest object seen.
Prostrate among the clay-cold dead she fell,
And kiss'd an undistinguish'd last farewel.
Then her pale arms advancing to the skies,
Cruel Latona! triumph now, she cries.
My grieving soul in bitter anguish drench,
And with my woes your thirsty passion quench;
Feast your black malice at a price thus dear,
While the sore pangs of sev'n such deaths I bear.
Triumph, too cruel rival, and display
Your conqu'ring standard; for you've won the day.
Yet I'll excel; for yet, tho' sev'n are slain,
Superior still in number I remain.
Scarce had she spoke; the bow-string's twanging sound
Was heard, and dealt fresh terrors all around;
Which all, but Niobe alone, confound.
Stunn'd, and obdurate by her load of grief,
Insensible she sits, nor hopes relief.

Before the fun'ral biers, all weeping sad,
Her daughters stood, in vests of sable clad,
When one, surpriz'd, and stung with sudden smart,
In vain attempts to draw the sticking dart:
But to grim death her blooming youth resigns,
And o'er her brother's corpse her dying head reclines.
This, to asswage her mother's anguish tries,
And, silenc'd in the pious action, dies;
Shot by a secret arrow, wing'd with death,
Her fault'ring lips but only gasp'd for breath.
One, on her dying sister, breathes her last;
Vainly in flight another's hopes are plac'd:
This hiding, from her fate a shelter seeks;
That trembling stands, and fills the air with shrieks.
And all in vain; for now all six had found
Their way to death, each by a diff'rent wound.
The last, with eager care the mother veil'd,
Behind her spreading mantle close conceal'd,
And with her body guarded, as a shield.
Only for this, this youngest, I implore,
Grant me this one request, I ask no more;
O grant me this! she passionately cries:
But while she speaks, the destin'd virgin dies.

The Transformation of Niobe

Widow'd, and childless, lamentable state!
A doleful sight, among the dead she sate;
Harden'd with woes, a statue of despair,
To ev'ry breath of wind unmov'd her hair;
Her cheek still red'ning, but its colour dead,
Faded her eyes, and set within her head.
No more her pliant tongue its motion keeps,
But stands congeal'd within her frozen lips.
Stagnate, and dull, within her purple veins,
Its current stop'd, the lifeless blood remains.
Her feet their usual offices refuse,
Her arms, and neck their graceful gestures lose:
Action, and life from ev'ry part are gone,
And ev'n her entrails turn to solid stone;
Yet still she weeps, and whirl'd by stormy winds,
Born thro' the air, her native country finds;
There fix'd, she stands upon a bleaky hill,
There yet her marble cheeks eternal tears distil.

The Peasants of Lycia transform'd to Frogs

Then all, reclaim'd by this example, show'd
A due regard for each peculiar God:
Both men, and women their devoirs express'd,
And great Latona's awful pow'r confess'd.
Then, tracing instances of older time,
To suit the nature of the present crime,
Thus one begins his tale.- Where Lycia yields
A golden harvest from its fertile fields,
Some churlish peasants, in the days of yore,
Provok'd the Goddess to exert her pow'r.
The thing indeed the meanness of the place
Has made obscure, surprizing as it was;
But I my self once happen'd to behold
This famous lake of which the story's told.
My father then, worn out by length of days,
Nor able to sustain the tedious ways,
Me with a guide had sent the plains to roam,
And drive his well-fed stragling heifers home.
Here, as we saunter'd thro' the verdant meads,
We spy'd a lake o'er-grown with trembling reeds,
Whose wavy tops an op'ning scene disclose,
From which an antique smoaky altar rose.
I, as my susperstitious guide had done,
Stop'd short, and bless'd my self, and then went on;
Yet I enquir'd to whom the altar stood,
Faunus, the Naids, or some native God?
No silvan deity, my friend replies,
Enshrin'd within this hallow'd altar lies.
For this, o youth, to that fam'd Goddess stands,
Whom, at th' imperial Juno's rough commands,
Of ev'ry quarter of the Earth bereav'd,
Delos, the floating isle, at length receiv'd.
Who there, in spite of enemies, brought forth,
Beneath an olive's shade, her great twin-birth.

Hence too she fled the furious stepdame's pow'r,
And in her arms a double godhead bore;
And now the borders of fair Lycia gain'd,
Just when the summer solstice parch'd the land.
With thirst the Goddess languishing, no more
Her empty'd breast would yield its milky store;
When, from below, the smiling valley show'd
A silver lake that in its bottom flow'd:
A sort of clowns were reaping, near the bank,
The bending osier, and the bullrush dank;
The cresse, and water-lilly, fragrant weed,
Whose juicy stalk the liquid fountains feed.
The Goddess came, and kneeling on the brink,
Stoop'd at the fresh repast, prepar'd to drink.
Then thus, being hinder'd by the rabble race,
In accents mild expostulates the case.
Water I only ask, and sure 'tis hard
From Nature's common rights to be debar'd:
This, as the genial sun, and vital air,
Should flow alike to ev'ry creature's share.
Yet still I ask, and as a favour crave,
That which, a publick bounty, Nature gave.
Nor do I seek my weary limbs to drench;
Only, with one cool draught, my thirst I'd quench.
Now from my throat the usual moisture dries,
And ev'n my voice in broken accents dies:
One draught as dear as life I should esteem,
And water, now I thirst, would nectar seem.
Oh! let my little babes your pity move,
And melt your hearts to charitable love;
They (as by chance they did) extend to you
Their little hands, and my request pursue.

Whom would these soft perswasions not subdue,
Tho' the most rustick, and unmanner'd crew?
Yet they the Goddess's request refuse,
And with rude words reproachfully abuse:
Nay more, with spiteful feet the villains trod
O'er the soft bottom of the marshy flood,
And blacken'd all the lake with clouds of rising mud.

Her thirst by indignation was suppress'd;
Bent on revenge, the Goddess stood confess'd.
Her suppliant hands uplifting to the skies,
For a redress, to Heav'n she now applies.
And, May you live, she passionately cry'd,
Doom'd in that pool for ever to abide.

The Goddess has her wish; for now they chuse
To plunge, and dive among the watry ooze;
Sometimes they shew their head above the brim,
And on the glassy surface spread to swim;
Often upon the bank their station take,
Then spring, and leap into the cooly lake.
Still, void of shame, they lead a clam'rous life,
And, croaking, still scold on in endless strife;
Compell'd to live beneath the liquid stream,
Where still they quarrel, and attempt to skream.
Now, from their bloated throat, their voice puts on
Imperfect murmurs in a hoarser tone;
Their noisy jaws, with bawling now grown wide,
An ugly sight! extend on either side:
Their motly back, streak'd with a list of green,
Joyn'd to their head, without a neck is seen;
And, with a belly broad and white, they look
Meer frogs, and still frequent the muddy brook.

The Fate of Marsyas

Scarce had the man this famous story told,
Of vengeance on the Lycians shown of old,
When strait another pictures to their view
The Satyr's fate, whom angry Phoebus slew;
Who, rais'd with high conceit, and puff'd with pride,
At his own pipe the skilful God defy'd.
Why do you tear me from my self, he cries?
Ah cruel! must my skin be made the prize?
This for a silly pipe? he roaring said,
Mean-while the skin from off his limbs was flay'd.
All bare, and raw, one large continu'd wound,
With streams of blood his body bath'd the ground.
The blueish veins their trembling pulse disclos'd,
The stringy nerves lay naked, and expos'd;
His guts appear'd, distinctly each express'd,
With ev'ry shining fibre of his breast.

The Fauns, and Silvans, with the Nymphs that rove
Among the Satyrs in the shady grove;
Olympus, known of old, and ev'ry swain
That fed, or flock, or herd upon the plain,
Bewail'd the loss; and with their tears that flow'd,
A kindly moisture on the earth bestow'd;
That soon, conjoyn'd, and in a body rang'd,
Sprung from the ground, to limpid water chang'd;
Which, down thro' Phrygia's rocks, a mighty stream,
Comes tumbling to the sea, and Marsya is its name.

The Story of Pelops

From these relations strait the people turn
To present truths, and lost Amphion mourn:
The mother most was blam'd, yet some relate
That Pelops pity'd, and bewail'd her fate,
And stript his cloaths, and laid his shoulder bare,
And made the iv'ry miracle appear.
This shoulder, from the first, was form'd of flesh,
As lively as the other, and as fresh;
But, when the youth was by his father slain,
The Gods restor'd his mangled limbs again;
Only that place which joins the neck and arm,
The rest untouch'd, was found to suffer harm:
The loss of which an iv'ry piece sustain'd;
And thus the youth his limbs, and life regain'd.

The Story of Tereus, Procne, and Philomela

To Thebes the neighb'ring princes all repair,
And with condolance the misfortune share.
Each bord'ring state in solemn form address'd,
And each betimes a friendly grief express'd.
Argos, with Sparta's, and Mycenae's towns,
And Calydon, yet free from fierce Diana's frowns.
Corinth for finest brass well fam'd of old,
Orthomenos for men of courage bold:
Cleonae lying in the lowly dale,
And rich Messene with its fertile vale:
Pylos, for Nestor's City after fam'd,
And Troezen, not as yet from Pittheus nam'd.
And those fair cities, which are hem'd around
By double seas within the Isthmian ground;
And those, which farther from the sea-coast stand,
Lodg'd in the bosom of the spacious land.

Who can believe it? Athens was the last:
Tho' for politeness fam'd for ages past.
For a strait siege, which then their walls enclos'd,
Such acts of kind humanity oppos'd:
And thick with ships, from foreign nations bound,
Sea-ward their city lay invested round.

These, with auxiliar forces led from far,
Tereus of Thrace, brave, and inur'd to war,
Had quite defeated, and obtain'd a name,
The warrior's due, among the sons of Fame.
This, with his wealth, and pow'r, and ancient line,
From Mars deriv'd, Pandions's thoughts incline
His daughter Procne with the prince to joyn.

Nor Hymen, nor the Graces here preside,
Nor Juno to befriend the blooming bride;
But Fiends with fun'ral brands the process led,
And Furies waited at the Genial bed:
And all night long the scrieching owl aloof,
With baleful notes, sate brooding o'er the roof.
With such ill Omens was the match begun,
That made them parents of a hopeful son.
Now Thrace congratulates their seeming joy,
And they, in thankful rites, their minds employ.
If the fair queen's espousals pleas'd before,
Itys, the new-born prince, now pleases more;
And each bright day, the birth, and bridal feast,
Were kept with hallow'd pomp above the rest.
So far true happiness may lye conceal'd,
When, by false lights, we fancy 'tis reveal'd!

Now, since their nuptials, had the golden sun
Five courses round his ample zodiac run;
When gentle Procne thus her lord address'd,
And spoke the secret wishes of her breast:
If I, she said, have ever favour found,
Let my petition with success be crown'd:
Let me at Athens my dear sister see,
Or let her come to Thrace, and visit me.
And, lest my father should her absence mourn,
Promise that she shall make a quick return.
With thanks I'd own the obligation due
Only, o Tereus, to the Gods, and you.

Now, ply'd with oar, and sail at his command,
The nimble gallies reach'd th' Athenian land,
And anchor'd in the fam'd Piraean bay,
While Tereus to the palace takes his way;
The king salutes, and ceremonies past,
Begins the fatal embassy at last;
The occasion of his voyage he declares,
And, with his own, his wife's request prefers:
Asks leave that, only for a little space,
Their lovely sister might embark for Thrace.

Thus while he spoke, appear'd the royal maid,
Bright Philomela, splendidly array'd;
But most attractive in her charming face,
And comely person, turn'd with ev'ry grace:
Like those fair Nymphs, that are describ'd to rove
Across the glades, and op'nings of the grove;
Only that these are dress'd for silvan sports,
And less become the finery of courts.

Tereus beheld the virgin, and admir'd,
And with the coals of burning lust was fir'd:
Like crackling stubble, or the summer hay,
When forked lightnings o'er the meadows play.
Such charms in any breast might kindle love,
But him the heats of inbred lewdness move;
To which, tho' Thrace is naturally prone,
Yet his is still superior, and his own.
Strait her attendants he designs to buy,
And with large bribes her governess would try:
Herself with ample gifts resolves to bend,
And his whole kingdom in th' attempt expend:
Or, snatch'd away by force of arms, to bear,
And justify the rape with open war.
The boundless passion boils within his breast,
And his projecting soul admits no rest.

And now, impatient of the least delay,
By pleading Procne's cause, he speeds his way:
The eloquence of love his tongue inspires,
And, in his wife's, he speaks his own desires;
Hence all his importunities arise,
And tears unmanly trickle from his eyes.

Ye Gods! what thick involving darkness blinds
The stupid faculties of mortal minds!
Tereus the credit of good-nature gains
From these his crimes; so well the villain feigns.
And, unsuspecting of his base designs,
In the request fair Philomela joyns;
Her snowy arms her aged sire embrace,
And clasp his neck with an endearing grace:
Only to see her sister she entreats,
A seeming blessing, which a curse compleats.
Tereus surveys her with a luscious eye,
And in his mind forestalls the blissful joy:
Her circling arms a scene of lust inspire,
And ev'ry kiss foments the raging fire.
Fondly he wishes for the father's place,
To feel, and to return the warm embrace;
Since not the nearest ties of filial blood
Would damp his flame, and force him to be good.

At length, for both their sakes, the king agrees;
And Philomela, on her bended knees,
Thanks him for what her fancy calls success,
When cruel fate intends her nothing less.

Now Phoebus, hastning to ambrosial rest,
His fiery steeds drove sloping down the west:
The sculptur'd gold with sparkling wines was fill'd,
And, with rich meats, each chearful table smil'd.
Plenty, and mirth the royal banquet close,
Then all retire to sleep, and sweet repose.
But the lewd monarch, tho' withdrawn apart,
Still feels love's poison rankling in his heart:
Her face divine is stamp'd within his breast,
Fancy imagines, and improves the rest:
And thus, kept waking by intense desire,
He nourishes his own prevailing fire.

Next day the good old king for Tereus sends,
And to his charge the virgin recommends;
His hand with tears th' indulgent father press'd,
Then spoke, and thus with tenderness address'd.

Since the kind instances of pious love,
Do all pretence of obstacle remove;
Since Procne's, and her own, with your request,
O'er-rule the fears of a paternal breast;
With you, dear son, my daughter I entrust,
And by the Gods adjure you to be just;
By truth, and ev'ry consanguineal tye,
To watch, and guard her with a father's eye.
And, since the least delay will tedious prove,
In keeping from my sight the child I love,
With speed return her, kindly to asswage
The tedious troubles of my lingring age.
And you, my Philomel, let it suffice,
To know your sister's banish'd from my eyes;
If any sense of duty sways your mind,
Let me from you the shortest absence find.
He wept; then kiss'd his child; and while he speaks,
The tears fall gently down his aged cheeks.
Next, as a pledge of fealty, he demands,
And, with a solemn charge, conjoyns their hands;
Then to his daughter, and his grandson sends,
And by their mouth a blessing recommends;
While, in a voice with dire forebodings broke,
Sobbing, and faint, the last farewel was spoke.

Now Philomela, scarce receiv'd on board,
And in the royal gilded bark secur'd,
Beheld the dashes of the bending oar,
The ruffled sea, and the receding shore;
When strait (his joy impatient of disguise)
We've gain'd our point, the rough Barbarian cries;
Now I possess the dear, the blissful hour,
And ev'ry wish subjected to my pow'r.
Transports of lust his vicious thoughts employ,
And he forbears, with pain, th' expected joy.
His gloting eyes incessantly survey'd
The virgin beauties of the lovely maid:
As when the bold rapacious bird of Jove,
With crooked talons stooping from above,
Has snatcht, and carry'd to his lofty nest
A captive hare, with cruel gripes opprest;
Secure, with fix'd, and unrelenting eyes,
He sits, and views the helpless, trembling prize.

Their vessels now had made th' intended land,
And all with joy descend upon the strand;
When the false tyrant seiz'd the princely maid,
And to a lodge in distant woods convey'd;
Pale, sinking, and distress'd with jealous fears,
And asking for her sister all in tears.
The letcher, for enjoyment fully bent,
No longer now conceal'd his base intent;
But with rude haste the bloomy girl deflow'r'd,
Tender, defenceless, and with ease o'erpower'd.
Her piercing accents to her sire complain,
And to her absent sister, but in vain:
In vain she importunes, with doleful cries,
Each unattentive godhead of the skies.
She pants and trembles, like the bleating prey,
From some close-hunted wolf just snatch'd away;
That still, with fearful horror, looks around,
And on its flank regards the bleeding wound.
Or, as the tim'rous dove, the danger o'er,
Beholds her shining plumes besmear'd with gore,
And, tho' deliver'd from the faulcon's claw,
Yet shivers, and retains a secret awe.

But when her mind a calm reflection shar'd,
And all her scatter'd spirits were repair'd:
Torn, and disorder'd while her tresses hung,
Her livid hands, like one that mourn'd, she wrung;
Then thus, with grief o'erwhelm'd her languid eyes,
Savage, inhumane, cruel wretch! she cries;
Whom not a parent's strict commands could move,
Tho' charg'd, and utter'd with the tears of love;
Nor virgin innocence, nor all that's due
To the strong contract of the nuptial vow:
Virtue, by this, in wild confusion's laid,
And I compell'd to wrong my sister's bed;
Whilst you, regardless of your marriage oath,
With stains of incest have defil'd us both.
Tho' I deserv'd some punishment to find,
This was, ye Gods! too cruel, and unkind.
Yet, villain, to compleat your horrid guilt,
Stab here, and let my tainted blood be spilt.
Oh happy! had it come, before I knew
The curs'd embrace of vile perfidious you;
Then my pale ghost, pure from incestuous love,
Had wander'd spotless thro' th' Elysian grove.
But, if the Gods above have pow'r to know,
And judge those actions that are done below;
Unless the dreaded thunders of the sky,
Like me, subdu'd, and violated lye;
Still my revenge shall take its proper time,
And suit the baseness of your hellish crime.
My self, abandon'd, and devoid of shame,
Thro' the wide world your actions will proclaim;
Or tho' I'm prison'd in this lonely den,
Obscur'd, and bury'd from the sight of men,
My mournful voice the pitying rocks shall move,
And my complainings eccho thro' the grove.
Hear me, o Heav'n! and, if a God be there,
Let him regard me, and accept my pray'r.

Struck with these words, the tyrant's guilty breast
With fear, and anger, was, by turns, possest;
Now, with remorse his conscience deeply stung,
He drew the faulchion that beside her hung,
And first her tender arms behind her bound,
Then drag'd her by the hair along the ground.
The princess willingly her throat reclin'd,
And view'd the steel with a contented mind;
But soon her tongue the girding pinchers strain,
With anguish, soon she feels the piercing pain:
Oh father! father! would fain have spoke,
But the sharp torture her intention broke;
In vain she tries, for now the blade has cut
Her tongue sheer off, close to the trembling root.
The mangled part still quiver'd on the ground,
Murmuring with a faint imperfect sound:
And, as a serpent writhes his wounded train,
Uneasy, panting, and possess'd with pain;
The piece, while life remain'd, still trembled fast,
And to its mistress pointed to the last.

Yet, after this so damn'd, and black a deed,
Fame (which I scarce can credit) has agreed,
That on her rifled charms, still void of shame,
He frequently indulg'd his lustful flame,
At last he ventures to his Procne's sight,
Loaded with guilt, and cloy'd with long delight;
There, with feign'd grief, and false, dissembled sighs,
Begins a formal narrative of lies;
Her sister's death he artfully declares,
Then weeps, and raises credit from his tears.
Her vest, with flow'rs of gold embroider'd o'er,
With grief distress'd, the mournful matron tore,
And a beseeming suit of gloomy sable wore.
With cost, an honorary tomb she rais'd,
And thus th' imaginary ghost appeas'd.
Deluded queen! the fate of her you love,
Nor grief, nor pity, but revenge should move.

Thro' the twelve signs had pass'd the circling sun,
And round the compass of the Zodiac run;
What must unhappy Philomela do,
For ever subject to her keeper's view?
Huge walls of massy stone the lodge surround,
From her own mouth no way of speaking's found.
But all our wants by wit may be supply'd,
And art makes up, what fortune has deny'd:
With skill exact a Phrygian web she strung,
Fix'd to a loom that in her chamber hung,
Where in-wrought letters, upon white display'd,
In purple notes, her wretched case betray'd:
The piece, when finish'd, secretly she gave
Into the charge of one poor menial slave;
And then, with gestures, made him understand,
It must be safe convey'd to Procne's hand.
The slave, with speed, the queen's apartment sought,
And render'd up his charge, unknowing what he brought.
But when the cyphers, figur'd in each fold,
Her sister's melancholy story told
(Strange that she could!) with silence, she survey'd
The tragick piece, and without weeping read:
In such tumultuous haste her passions sprung,
They choak'd her voice, and quite disarm'd her tongue.
No room for female tears; the Furies rise,
Darting vindictive glances from her eyes;
And, stung with rage, she bounds from place to place,
While stern revenge sits low'ring in her face.

Now the triennial celebration came,
Observ'd to Bacchus by each Thracian dame;
When, in the privacies of night retir'd,
They act his rites, with sacred rapture fir'd:
By night, the tinkling cymbals ring around,
While the shrill notes from Rhodope resound;
By night, the queen, disguis'd, forsakes the court,
To mingle in the festival resort.
Leaves of the curling vine her temples shade,
And, with a circling wreath, adorn her head:
Adown her back the stag's rough spoils appear,
Light on her shoulder leans a cornel spear.

Thus, in the fury of the God conceal'd,
Procne her own mad headstrong passion veil'd;
Now, with her gang, to the thick wood she flies,
And with religious yellings fills the skies;
The fatal lodge, as 'twere by chance, she seeks,
And, thro' the bolted doors, an entrance breaks;
From thence, her sister snatching by the hand,
Mask'd like the ranting Bacchanalian band,
Within the limits of the court she drew,
Shading, with ivy green, her outward hue.
But Philomela, conscious of the place,
Felt new reviving pangs of her disgrace;
A shiv'ring cold prevail'd in ev'ry part,
And the chill'd blood ran trembling to her heart.

Soon as the queen a fit retirement found,
Stript of the garlands that her temples crown'd,
She strait unveil'd her blushing sister's face,
And fondly clasp'd her with a close embrace:
But, in confusion lost, th' unhappy maid,
With shame dejected, hung her drooping head,
As guilty of a crime that stain'd her sister's bed.
That speech, that should her injur'd virtue clear,
And make her spotless innocence appear,
Is now no more; only her hands, and eyes
Appeal, in signals, to the conscious skies.
In Procne's breast the rising passions boil,
And burst in anger with a mad recoil;
Her sister's ill-tim'd grief, with scorn, she blames,
Then, in these furious words her rage proclaims.

Tears, unavailing, but defer our time,
The stabbing sword must expiate the crime;
Or worse, if wit, on bloody vengeance bent,
A weapon more tormenting can invent.
O sister! I've prepar'd my stubborn heart,
To act some hellish, and unheard-of part;
Either the palace to surround with fire,
And see the villain in the flames expire;
Or, with a knife, dig out his cursed eyes,
Or, his false tongue with racking engines seize;
Or, cut away the part that injur'd you,
And, thro' a thousand wounds, his guilty soul pursue.
Tortures enough my passion has design'd,
But the variety distracts my mind.

A-while, thus wav'ring, stood the furious dame,
When Itys fondling to his mother came;
From him the cruel fatal hint she took,
She view'd him with a stern remorseless look:
Ah! but too like thy wicked sire, she said,
Forming the direful purpose in her head.
At this a sullen grief her voice supprest,
While silent passions struggle in her breast.

Now, at her lap arriv'd, the flatt'ring boy
Salutes his parent with a smiling joy:
About her neck his little arms are thrown,
And he accosts her in a pratling tone.
Then her tempestuous anger was allay'd,
And in its full career her vengeance stay'd;
While tender thoughts, in spite of passion, rise,
And melting tears disarm her threat'ning eyes.
But when she found the mother's easy heart,
Too fondly swerving from th' intended part;
Her injur'd sister's face again she view'd:
And, as by turns surveying both she stood,
While this fond boy (she said) can thus express
The moving accents of his fond address;
Why stands my sister of her tongue bereft,
Forlorn, and sad, in speechless silence left?
O Procne, see the fortune of your house!
Such is your fate, when match'd to such a spouse!
Conjugal duty, if observ'd to him,
Would change from virtue, and become a crime;
For all respect to Tereus must debase
The noble blood of great Pandion's race.

Strait at these words, with big resentment fill'd,
Furious her look, she flew, and seiz'd her child;
Like a fell tigress of the savage kind,
That drags the tender suckling of the hind
Thro' India's gloomy groves, where Ganges laves
The shady scene, and rouls his streamy waves.

Now to a close apartment they were come,
Far off retir'd within the spacious dome;
When Procne, on revengeful mischief bent,
Home to his heart a piercing ponyard sent.
Itys, with rueful cries, but all too late,
Holds out his hands, and deprecates his fate;
Still at his mother's neck he fondly aims,
And strives to melt her with endearing names;
Yet still the cruel mother perseveres,
Nor with concern his bitter anguish hears.
This might suffice; but Philomela too
Across his throat a shining curtlass drew.
Then both, with knives, dissect each quiv'ring part,
And carve the butcher'd limbs with cruel art;
Which, whelm'd in boiling cauldrons o'er the fire,
Or turn'd on spits, in steamy smoak aspire:
While the long entries, with their slipp'ry floor,
Run down in purple streams of clotted gore.

Ask'd by his wife to this inhuman feast,
Tereus unknowingly is made a guest:
Whilst she her plot the better to disguise,
Styles it some unknown mystick sacrifice;
And such the nature of the hallow'd rite,
The wife her husb and only could invite,
The slaves must all withdraw, and be debarr'd the sight.

Tereus, upon a throne of antique state,
Loftily rais'd, before the banquet sate;
And glutton like, luxuriously pleas'd,
With his own flesh his hungry maw appeas'd.
Nay, such a blindness o'er his senses falls,
That he for Itys to the table calls.
When Procne, now impatient to disclose
The joy that from her full revenge arose,
Cries out, in transports of a cruel mind,
Within your self your Itys you may find.
Still, at this puzzling answer, with surprise,
Around the room he sends his curious eyes;
And, as he still inquir'd, and call'd aloud,
Fierce Philomela, all besmear'd with blood,
Her hands with murder stain'd, her spreading hair
Hanging dishevel'd with a ghastly air,
Stept forth, and flung full in the tyrant's face
The head of Itys, goary as it was:
Nor ever so much to use her tongue,
And with a just reproach to vindicate her wrong.

The Thracian monarch from the table flings,
While with his cries the vaulted parlour rings;
His imprecations eccho down to Hell,
And rouze the snaky Furies from their Stygian cell.
One while he labours to disgorge his breast,
And free his stomach from the cursed feast;
Then, weeping o'er his lamentable doom,
He styles himself his son's sepulchral tomb.
Now, with drawn sabre, and impetuous speed,
In close pursuit he drives Pandion's breed;
Whose nimble feet spring with so swift a force
Across the fields, they seem to wing their course.
And now, on real wings themselves they raise,
And steer their airy flight by diff'rent ways;
One to the woodland's shady covert hies,
Around the smoaky roof the other flies;
Whose feathers yet the marks of murder stain,
Where stampt upon her breast, the crimson spots remain.
Tereus, through grief, and haste to be reveng'd,
Shares the like fate, and to a bird is chang'd:
Fix'd on his head, the crested plumes appear,
Long is his beak, and sharpen'd like a spear;
Thus arm'd, his looks his inward mind display,
And, to a lapwing turn'd, he fans his way.
Exceeding trouble, for his children's fate,
Shorten'd Pandion's days, and chang'd his date;
Down to the shades below, with sorrow spent,
An earlier, unexpected ghost he went.

Boreas in Love

Erechtheus next th' Athenian sceptre sway'd,
Whose rule the state with joynt consent obey'd;
So mix'd his justice with his valour flow'd,
His reign one scene of princely goodness shew'd.
Four hopeful youths, as many females bright,
Sprung from his loyns, and sooth'd him with delight.

Two of these sisters, of a lovelier air,
Excell'd the rest, tho' all the rest were fair.
Procris, to Cephalus in wedlock ty'd,
Bless'd the young silvan with a blooming bride:
For Orithyia Boreas suffer'd pain,
For the coy maid sued long, but sued in vain;
Tereus his neighbour, and his Thracian blood,
Against the match a main objection stood;
Which made his vows, and all his suppliant love,
Empty as air and ineffectual prove.

But when he found his soothing flatt'ries fail,
Nor saw his soft addresses cou'd avail;
Blust'ring with ire, he quickly has recourse
To rougher arts, and his own native force.
'Tis well, he said; such usage is my due,
When thus disguis'd by foreign ways I sue;
When my stern airs, and fierceness I disclaim,
And sigh for love, ridiculously tame;
When soft addresses foolishly I try,
Nor my own stronger remedies apply.
By force and violence I chiefly live,
By them the lowring stormy tempests drive;
In foaming billows raise the hoary deep,
Wri the knotted oaks, and sandy desarts sweep;
Congeal the falling flakes of fleecy snow,
And bruise, with ratling hall, the plains below.
I, and my brother-winds, when joyn'd above,
Thro' the waste champian of the skies we rove,
With such a boist'rous full career engage,
That Heav'n's whole concave thunders at our rage.
While, struck from nitrous clouds, fierce lightnings play,

Dart thro' the storm, and gild the gloomy day.
Or when, in subterraneous caverns pent,
My breath, against the hollow Earth, is bent,
The quaking world above, and ghosts below,
My mighty pow'r, by dear experience, know,
Tremble with fear, and dread the fatal blow.
This is the only cure to be apply'd,
Thus to Erechtheus I should be ally'd;
And thus the scornful virgin should be woo'd,
Not by intreaty, but by force subdu'd.

Boreas, in passion, spoke these huffing things,
And, as he spoke, he shook his dreadful wings;
At which, afar the shiv'ring sea was fan'd,
And the wide surface of the distant land:
His dusty mantle o'er the hills he drew,
And swept the lowly vallies, as he flew;
Then, with his yellow wings, embrac'd the maid,
And, wrapt in dusky clouds, far off convey'd.
The sparkling blaze of Love's prevailing fire
Shone brighter as he flew, and flam'd the higher.
And now the God, possess'd of his delight,
To northern Thrace pursu'd his airy flight,
Where the young ravish'd nymph became his bride,
And soon the luscious sweets of wedlock try'd.

Two lovely twins, th' effect of this embrace,
Crown their soft labours, and their nuptials grace;
Who, like their mother, beautiful, and fair,
Their father's strength, and feather'd pinions share:
Yet these, at first, were wanting, as 'tis said,
And after, as they grew, their shoulders spread.
Zethes and Calais, the pretty twins,
Remain'd unfledg'd, while smooth their beardless chins;
But when, in time, the budding silver down
Shaded their face, and on their cheeks was grown,
Two sprouting wings upon their shoulders sprung,
Like those in birds, that veil the callow young.
Then as their age advanc'd, and they began
From greener youth to ripen into man,
With Jason's Argonauts they cross'd the seas,
Embark'd in quest of the fam'd golden fleece;
There, with the rest, the first frail vessel try'd,
And boldly ventur'd on the swelling tide.

----------------------------------------------------------------------
~ Ovid, BOOK THE SIXTH

,

IN CHAPTERS [300/2327]



1070 Integral Yoga
  412 Poetry
  183 Occultism
  121 Fiction
   99 Philosophy
   92 Christianity
   64 Yoga
   56 Psychology
   48 Mysticism
   17 Islam
   15 Mythology
   15 Education
   13 Philsophy
   11 Integral Theory
   9 Science
   8 Sufism
   8 Cybernetics
   8 Buddhism
   6 Baha i Faith
   5 Hinduism
   4 Theosophy
   4 Kabbalah
   1 Zen
   1 Thelema
   1 Alchemy


  761 The Mother
  533 Satprem
  311 Sri Aurobindo
   96 Aleister Crowley
   84 H P Lovecraft
   75 Nolini Kanta Gupta
   69 John Keats
   52 Carl Jung
   47 William Wordsworth
   47 Sri Ramakrishna
   44 James George Frazer
   43 Percy Bysshe Shelley
   34 Walt Whitman
   33 Saint Augustine of Hippo
   28 William Butler Yeats
   28 Robert Browning
   26 A B Purani
   24 Aldous Huxley
   23 Pierre Teilhard de Chardin
   21 Jorge Luis Borges
   21 Anonymous
   20 Friedrich Nietzsche
   19 Rabindranath Tagore
   18 Saint Teresa of Avila
   17 Muhammad
   13 Ralph Waldo Emerson
   13 Nirodbaran
   12 Plotinus
   12 Johann Wolfgang von Goethe
   12 Franz Bardon
   11 Plato
   11 George Van Vrekhem
   10 Edgar Allan Poe
   9 Swami Krishnananda
   9 Friedrich Schiller
   8 Swami Vivekananda
   8 Ovid
   8 Norbert Wiener
   7 Joseph Campbell
   7 Baha u llah
   6 Sri Ramana Maharshi
   6 Saint John of Climacus
   6 Jordan Peterson
   6 Aristotle
   5 Rudolf Steiner
   5 Mechthild of Magdeburg
   5 Lucretius
   5 Li Bai
   5 Bokar Rinpoche
   5 Al-Ghazali
   4 Rainer Maria Rilke
   4 Rabbi Moses Luzzatto
   4 Jalaluddin Rumi
   4 Henry David Thoreau
   4 Hafiz
   3 Mirabai
   3 Lewis Carroll
   3 Ken Wilber
   2 William Blake
   2 Vyasa
   2 Thubten Chodron
   2 Rabbi Abraham Abulafia
   2 Peter J Carroll
   2 Mahendranath Gupta
   2 Jorge Luis Borges
   2 Jetsun Milarepa
   2 Jean Gebser
   2 Ikkyu
   2 H. P. Lovecraft
   2 Genpo Roshi
   2 Alice Bailey


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


00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
  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.
  --
  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. Everything 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 anything 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 anything 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 something immortal and eternal He has created. I tell you once again there is nothing 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 something man cannot imagine. For, everything is there, everything.
  --
  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 something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.
  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 something unique and incomparable in the history of the world. It is something 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 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? Nothing 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 nothing 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 nothing 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 something! 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 something 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.

0 0.03 - 1951-1957. Notes and Fragments, #Agenda Vol 1, #The Mother, #Integral Yoga
  (Note written by hand two months after Sri Aurobindo's departure)
  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.

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  It is ironic that a period of the most tremendous technological advancement known to recorded history should also be labeled the Age of Anxiety. Reams have been written about modern man's frenzied search for his soul-and, indeed, his doubt that he even has one at a time when, like castles built on sand, so many of his cherished theories, long mistaken for verities, are crumbling about his bewildered brain.
  The age-old advice, "Know thyself," is more imperative than ever. The tempo of science has accelerated to such a degree that today's discoveries frequently make yesterday's equations obsolescent almost before they can be chalked up on a blackboard. Small wonder, then that every other hospital bed is occupied by a mental patient. Man was not constructed to spend his life at a crossroads, one of which leads he knows not where, and the other to threatened annihilation of his species.
  --
  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 within himself the diverse elements of that macrocosm of which he is the microcosm. Within 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.
  --
  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.
  All sorts of books have been written on the Qabalah, some poor, some few others extremely good. But I came to feel the need for what might be called a sort of Berlitz handbook, a concise but comprehensive introduction, studded with diagrams and tables of easily understood definitions and correspondences to simplify the student's grasp of so complicated and abstruse a subject.
  During a short retirement in North Devon in 1931, I began to amalgamate my notes. It was out of these that A Garden of Pomegranates gradually emerged. I unashamedly admit that my book contains many direct plagiarisms from Crowley, Waite, Eliphas Levi, and D. H. Lawrence. I had incorporated numerous fragments from their works into my notebooks without citing individual references to the various sources from which I condensed my notes.
  --
  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.
  The importance of the book to me was and is five-fold. 1) It provided a yardstick by which to measure my personal progress in the understanding of the Qabalah. 2) Therefore it can have an equivalent value to the modern student. 3) It serves as a theoretical introduction to the Qabalistic foundation of the magical work of the Hermetic Order of the Golden Dawn. 4) It throws considerable light on the occasionally obscure writings of Aleister Crowley. 5) It is dedicated to Crowley, who was the Ankh-af-na-Khonsu mentioned in The Book of the Law -a dedication which served both as a token of personal loyalty and devotion to Crowley, but was also a gesture of my spiritual independence from him.
  In his profound investigation into the origins and basic nature of man, Robert Ardrey in African Genesis recently made a shocking statement. Although man has begun the conquest of outer space, the ignorance of his own nature, says Ardrey, "has become institutionalized, universalized and sanctified." He further states that were a brotherhood of man to be formed today, "its only possible common bond would be ignorance of what man is."

000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  spherical Planet Earth's surface. All the great empires of written history before A.D.
  1500 lay well within that "known" flat world: it was and as yet remains the

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Gadadhar grew up into a healthy and restless boy, full of fun and sweet mischief. He was intelligent and precocious and endowed with a prodigious memory. On his father's lap he learnt by heart the names of his ancestors and the hymns to the gods and goddesses, and at the village school he was taught to read and write. But his greatest delight was to listen to recitations of stories from Hindu mythology and the epics. These he would afterwards recount from memory, to the great joy of the villagers. Painting he enjoyed; the art of moulding images of the gods and goddesses he learnt from the potters. But arithmetic was his great aversion.
   At the age of six or seven Gadadhar had his first experience of spiritual ecstasy. One day in June or July, when he was walking along a narrow path between paddy-fields, eating the puffed rice that he carried in a basket, he looked up at the sky and saw a beautiful, dark thunder-cloud. As it spread, rapidly enveloping the whole sky, a flight of snow-white cranes passed in front of it. The beauty of the contrast overwhelmed the boy. He fell to the ground, unconscious, and the puffed rice went in all directions. Some villagers found him and carried him home in their arms. Gadadhar said later that in that state he had experienced an indescribable joy.
  --
   "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."
  --
   Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopal Sen at Belgharia, a few miles from Dakshineswar, where the great Brahmo leader was staying with some of his disciples. In many respects the two were poles apart, though an irresistible inner attraction was to make them intimate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name, Keshab's fame spread far and wide, even reaching the distant shores of England; the Master still led a secluded life in the village of Dakshineswar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kali, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder holder and took a real interest in the welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralyzed. Keshab's concepts of the harmony of religions and the Motherhood of God were deepened and enriched by his contact with Sri Ramakrishna.
   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.
  --
   Shivanath vehemently criticized the Master for his other-worldly attitude toward his wife. He writes: "Ramakrishna was practically separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he drew me to one side and whispered in my ear: 'Why do you complain? It is no longer possible; it is all dead and gone.' Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brahmo Samaj includes women, that ours is a social and domestic religion, and that we want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted — a trait we so much liked in him — and exclaimed, 'Go, thou fool, go and perish in the pit that your women will dig for you.' Then he glared at me and said: 'What does a gardener do with a young plant? Does he not surround it with a fence, to protect it from goats and cattle? And when the young plant has grown up into a tree and it can no longer be injured by cattle, does he not remove the fence and let the tree grow freely?' I replied, 'Yes, that is the custom with gardeners.' Then he remarked, 'Do the same in your spiritual life; become strong, be full-grown; then you may seek them.' To which I replied, 'I don't agree with you in thinking that women's work is like that of cattle, destructive; they are our associates and helpers in our spiritual struggles and social progress' — a view with which he could not agree, and he marked his dissent by shaking his head. Then referring to the lateness of the hour he jocularly remarked, 'It is time for you to depart; take care, do not be late; otherwise your woman will not admit you into her room.' This evoked hearty laughter."
   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."
  --
   Contact with the Brahmos increased Sri Ramakrishna's longing to encounter aspirants who would be able to follow his teachings in their purest form. "There was no limit", he once declared, "to the longing I felt at that time. During the day-time I somehow managed to control it. The secular talk of the worldly-minded was galling to me, and I would look wistfully to the day when my own beloved companions would come. I hoped to find solace in conversing with them and relating to them my own realizations. Every little incident would remind me of them, and thoughts of them wholly engrossed me. I was already arranging in my mind what I should say to one and give to another, and so on. But when the day would come to a close I would not be able to curb my feelings. The thought that another day had gone by, and they had not come, oppressed me. When, during the evening service, the temples rang with the sound of bells and conch-shells, I would climb to the roof of the kuthi in the garden and, writhing in anguish of heart, cry at the top of my voice: 'Come, my children! Oh, where are you? I cannot bear to live without you.' A mother never longed so intensely for the sight of her child, nor a friend for his companions, nor a lover for his sweetheart, as I longed for them. Oh, it was indescribable! Shortly after this period of yearning the devotees1 began to come."
   In the year 1879 occasional writings about Sri Ramakrishna by the Brahmos, in the Brahmo magazines, began to attract his future disciples from the educated middle-class Bengalis, and they continued to come till 1884. But others, too, came, feeling the subtle power of his attraction. They were an ever shifting crowd of people of all castes and creeds: Hindus and Brahmos, Vaishnavas and Saktas, the educated with university degrees and the illiterate, old and young, maharajas and beggars, journalists and artists, pundits and devotees, philosophers and the worldly-minded, jnanis and yogis, men of action and men of faith, virtuous women and prostitutes, office-holders and vagabonds, philanthropists and self-seekers, dramatists and drunkards, builders-up and pullers-down. He gave to them all, without stint, from his illimitable store of realization. No one went away empty-handed. He taught them the lofty .knowledge of the Vedanta and the soul
  -melting love of the Purana. Twenty hours out of twenty-four he would speak without out rest or respite. He gave to all his sympathy and enlightenment, and he touched them with that strange power of the soul which could not but melt even the most hardened. And people understood him according to their powers of comprehension.
  --
   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 nothing 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.

0.00 - Publishers Note C, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   The Fifth Volume concludes the first collected edition of the published works of Sri Nolini Kanta Gupta. His more recent as well as unpublished writings await publication.
   The present volume consists of three books: Light of Lights, Eight Talks and Sweet Mother; there are also translations from Sanskrit, Pali, Bengali and French. These, along with the translations of the Dhammapada and Charyapada, have been mostly serialised in Ashram journals.
   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
     writes:
     "...None the less, I could point to some solid
  --
    in none other of my writings have I given so pro-
    found and comprehensive an exposition of my
  --
     write a book `THE BOOK OF LIES, WHICH IS
    ALSO FALSELY CALLED BREAKS, THE
  --
    these chapters bothered me. I could not write it. I
    invoked Dionysus with particular fervour, but still
  --
     The Commentary was written by Crowley prob-
    ably around 1921. The student will find it very
  --
    treatise on existence ever written.
                   NOTE
  --
    "Household Gods" is an attempt to write pure comedy.
    "The Bacchae" of Euripides is another.
  --
    This is that which is written-Lurk!-in The Book
     of The Law.
  --
    ..........May be: I write it but to write Her name.
                   [66]
  --
     (18) This chapter was written to clarify {Chi-epsilon-psi-
                        iota-delta} of
  --
    to be the author, at the time of writing this book, which
    he did when he was far from any standard works of
  --
    the sacred writings.
     It is useless to enquire into His nature; to do so leads
  --
    This is that which is written: "A feast for Life, and
     a greater feast for Death!" in THE BOOK OF
  --
    Teth itself has the snake-form. theta first written {Sun} = Lingam-
    Yoni and Sol.)
  --
     Thine Age is written Rage!
    O my darling! We should not have spent Ninety
  --
    this book is evidently written.)
                  [125]
  --
     firmament of heaven on which I may write the
     symbols of the secret of my soul.
  --
     of failure. As it is written: In the hour of success
     sacrifice that which is dearest to thee unto the
  --
    each containing 72 letters. If these be written beneath
    each other, the middle verse bring reversed, i.e. as in
  --
    expressing thought in writing; it seems, on the face of
    it, absurd that the the text of this book, composed as it is
  --
     write one. It was in response to the impassioned appeals
    of many most worthy brethren that we have yielded up
  --
     THROUGH MATTER: AS IT IS wriTTEN: AN
     HE-GOAT ALSO
  --
     Through matter, because 77 is written in Hebrew Ayin
    Zayin (OZ), and He-Goat, the symbol of matter, Capri-
  --
     "New Thoughtist" is only Old Eunuch writ small.
     Paragraph 2 gives the very struggle for life, which
  --
    I shall avenge myself by writing nothing in this
     chapter.
  --
     not write even a reasonably decent lie.
                  [188]
  --
    this comment was written).
     But its general nature is that of a certain minute
  --
       IS wriTTEN: AN HE-GOAT ALSO.
    78. Wheel and-Woa!

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  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, nothing 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 within 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 something 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.
  --
  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.
  The book contains many songs sung either by the Master or by the devotees. These form an important feature of the spiritual tradition of Bengal and were for the most part written by men of mystical experience. For giving the songs their present form I am grateful to Mr. John Moffitt, Jr.
  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. Within 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.
  The life and teachings of Sri Ramakrishna have redirected the thoughts of the denationalized Hindus to the spiritual ideals of their forefa thers. During the latter part of the nineteenth century his was the time-honoured role of the Saviour of the Eternal Religion of the Hindus. His teachings played an important part in liberalizing the minds of orthodox pundits and hermits. Even now he is the silent force that is moulding the spiritual destiny of India. His great disciple, Swami Vivekananda, was the first Hindu missionary to preach the message of Indian culture to the enlightened minds of Europe and America. The full consequence of Swami Vivekn and work is still in the womb of the future.
  --
  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.
  --
  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.
  --
  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.
  --
  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 nothing.
  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.)
  --
  Though a much-sought-after spiritual guide, an educationist of repute, and a contemporary and close associate of illustrious personages like Sri Ramakrishna, Swami Vivekananda, Keshab Chander Sen and Iswar Chander Vidysgar, he was always moved by the noble humanity of a lover of God, which consists in respecting the personalities of all as receptacles of the Divine Spirit. So he taught without the consciousness of a teacher, and no bar of superiority stood in the way of his doing the humblest service to his students and devotees. "He was a commission of love," writes his close devotee, Swami Raghavananda, "and yet his soft and sweet words would pierce the stoniest heart, make the worldly-minded weep and repent and turn Godwards."
  ( Prabuddha Bharata Vol. XXXVII P 499.)
  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.

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.
   But those who knew him during the days of the national awakening from 1900 to 1910 could not have these doubts. And even these initial misunderstandings and false notions of others began to evaporate with the growth of the Sri Aurobindo Ashram from 1927 onwards. The large number of books published by the Ashram also tended to remove the idea of the other-worldliness of his Yoga and the absence of any good by it to mankind.
   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]
  --
   Over and above Sadhana, writing work and rendering spiritual help to the world during his apparent retirement there were plenty of other activities of which the outside world has no knowledge. Many prominent as well as less known persons sought and obtained interviews with him during these years. Thus, among well-known persons may be mentioned C.R. Das, Lala Lajpat Rai, Sarala Devi, Dr. Munje, Khasirao Jadhav, Tagore, Sylvain Levy. The great national poet of Tamil Nadu, S. Subramanya Bharati, was in contact with Sri Aurobindo for some years during his stay at Pondicherry; so was V.V.S. Aiyar. The famous V. Ramaswamy Aiyangar Va Ra of Tamil literature[3] stayed with Sri Aurobindo for nearly three years and was influenced by him. Some of these facts have been already mentioned in The Life of Sri Aurobindo.
   Jung has admitted that there is an element of mystery, something 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 something 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.

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  the moment I am writing to you in a hurry.
  16 February 1927

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  in disgust, or that Sri Aurobindo will write two pages
  asking me to quit the Ashram or at least to stop work
  --
  It is always better not to show too much what I have written,
  as I am not dealing with everybody in the same way, and what
  --
  it no longer holds. Reread what I have written, carefully and
  Series Two - To a Sadhak in the Building Department
  --
  X has just written that he has recognised his mistake in having
  given up the work and that he will return to work this morning.
  --
  I know nothing about the matter. X has not written to me.
  But one thing is certain: you give far too much importance

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.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  later became one of her personal attendants. She began writing
  to the Mother at the age of seventeen.
  --
  I am very glad that you have written; I am sure that you are
  feeling much better now.
  --
  I write to You whatever I think I ought to tell You,
  because I have promised to write about my thoughts and
  feelings and I don't want to deceive You. I have nothing
  --
  calm enough to write anything to You. Today I worked
  for nine hours on the sari.
  --
  to me that I would have to write all this to Mother and
  suddenly the conversation stopped.
  --
  I am very tired of writing such bad and stupid things.
  I don't know when this distracted mind will become
  --
  How then can I continue my practice of writing to
  You in this state of depression and discontent?
  --
  I think this is the last thing I shall write to You.
  I should like to stop writing now, as I am feeling very
  tired.
  --
  I do not know, Mother, why I have written all these
  things. Mother, please do not be angry with me, I have
  --
  things I have written about to You up to now have not
  disappeared. Perhaps they are all good! And perhaps this
  --
  I have written, but what can I do? I have to write all this
  to You.
  I am not angry because what you write here means nothing
  - I pity you, that's all. Did I tell you that it would disappear
  --
  I don't know whether You tell Y about what I write to
  You, but I would rather You didn't.
  Only Sri Aurobindo knows what you write to me.
  You wrote to me once in this notebook (December 16th),
  --
  I did not mean anything by not writing "my child" on the
  little note I sent you this afternoon. I was in a big hurry and
  --
  You told me to write something to You every day.
  But now I find nothing to say and I don't know what
  to write. As for what I have written: since You told me
  that in order to become happy and good, I must want it
  --
  But when I have nothing to write to You, what can
  I write (in order, as You said, to keep the contact with
  You)?
  --
  Mother, I always write to You about the same things:
  sleep, work and talk. Mother, do You like reading the
  --
  to write and mould your style. It seems that at the moment
  Series Three - To "My little smile"
  you are practising calligraphy! Who has taught you to write so
  beautifully?
  --
  have written without making a single mistake!
  14 February 1933
  --
  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
  of April, it will be possible to write 4.4.44, and so on. It is
  interesting, isn't it?
  --
  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
  --
  my meal. Then I return home and write my letter to You,
  and then sometimes I wash our clothes (X's and mine;
  --
  I have nothing else to write to You. The only news I
  have to give You is about my work.
  --
   write in any other way and that is why I write to You "I
  worked" instead of "I played".
  --
  I write to You?
  Just a word is enough to keep the contact, and when you have
  --
  to write. I have nothing to say.
  That is enough; all I ask is that we exchange a little "bonjour"7
  --
  interesting to write to me, you will write.
  Tender love.
  --
   write "I worked for ten hours", You write to me, "It is
  amazing"!
  --
  What can I write? Today I worked on the sari.
  What can I say? - that I am always with you in your work and
  --
  What you have written here is very beautiful and it is also very
  true. The beautiful things are far stronger than the ugly ones
  --
  Today I have nothing to write. As usual I worked
  all day.

0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  This correspondence was written entirely in English.
  Tomorrow is a holiday. The day after, these repairs can be made

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  began writing to the Mother at the age of twelve.
  Always do with pleasure the work you have to do.
  --
  You should not speak to others about what I write or say to
  you, because they become jealous and their jealousy creates a
  --
  You have my full consent to write poetry, and Sri Aurobindo
  says that there is no doubt about your poetic capacity. Today's
  poem is very good. But when you try to write every day, it
  becomes more and more mental and you lose contact with the
  --
  true inspiration. That is why you should write only when you
  feel that the inspiration is there.
  --
  letters were written while he was away.)
  My dear child,
  --
  very clearly within yourself, write to me again.
  My love and blessings are always with you.
  --
  were written after his return.)
  O my sweet mother,
  --
  (The following letters are undated. Most were written
  between 1932 and 1938 during the sadhak's first stay in

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  This 'fourth part' is the Dark Night. Of it the Saint writes in a passage which
  follows that just quoted:
  --
  In his three earlier books he has written of the Active Night, of Sense and of
  Spirit; he now proposes to deal with the Passive Night, in the same order. He has
  --
  Divine aid more abundantly. 'However greatly the soul itself labours,' writes the
  Saint, 'it cannot actively purify itself so as to be in the least degree prepared for the
  --
  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
  --
  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
  --
  opinion14 upon the commentaries thought to have been written on the final stanzas
  of the 'Dark Night.' Did we possess them, they would explain the birth of the light

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  chronologically. The replies here were written between 1933 and 1949 - most of them
  between 1933 and 1935.
  --
  I am reading Molière; his writings are light.
  Not as much as they seem to be. There is a deep and very wise

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  This correspondence was written entirely in English.
  A prayer:
  --
  What a letter you have written to Y, Mother! You will
  turn my head some day, if it is not turned already! But,
  --
  In my birthday book Sri Aurobindo has written,
  "Rise into the higher Consciousness, let its light control

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  You have written that to enter into conscious contact
  with one's psychic being, one must "aspire to know it
  --
  To read my books is not difficult because they are written in the
  simplest language, almost the spoken language. To get help from
  --
  To read what Sri Aurobindo writes is more difficult because
  the expression is highly intellectual and the language far more
  --
  Sri Aurobindo has written in The Life Divine:
  "There is as yet no overmind being or organised overmind nature, no supramental being or organised supermind nature acting either on our surface or in our
  --
  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 has written: "He who chooses the Infinite
  has been chosen by the Infinite."3 And what about the
  --
  The Hour of God and Other writings, SABCL, Vol. 17, p. 39.
  knowing that to start out too soon is useless, to say the least,
  --
  The Hour of God and Other writings, SABCL, Vol. 17, p. 40.
  Series Nine - To a Young Teacher
  --
  in what Sri Aurobindo has written an excuse for their excesses.
  The divine embraces are embraces of soul and of consciousness,

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 something 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 something 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 wealthiest who has the greatest opportunity to pursue a spiritual idea. On the contrary, spiritual leaders have thought and experienced otherwise.

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  As if a story long written but acted now,
  In his present he held his future and his past,

01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  I have written all that only to explain what we mean when we speak of seeking the Divine for himself and not for anything 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.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Artists themselves, almost invariably, speak of their inspiration: they look upon themselves more or less as mere instruments of something 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, instrumentnothing 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.

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Are written in the mystic heart of Life.
  In the glow of the spirit's room of memories
  --
  On which the Universal and Sole could write.
  All that represses our fallen consciousness

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   From the twentieth century back to the fourteenth is a far cry: a far cry indeed from the modern scientific illumination to mediaeval superstition, from logical positivists and mathematical rationalists to visionary mystics, from Russell and Huxley to Ruysbroeck and Hilton. The mystic lore, the Holy writ, the mediaeval sage says, echoing almost the very words of the Eastern Masters, "may not be got by study nor through man's travail only, but principally by the grace of the Holy Ghost." As for the men living and moving in the worldly way, there are "so mickle din and crying in their heart and vain thoughts and fleshly desires" that it is impossible for them to listen or understand the still small voice. It is the pure soul touched by the Grace that alone "seeth soothfastness of Holy writ wonderly shewed and opened, above study and travail and reason of man's kindly (i.e. natural) wit."
   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."

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  of Physical Education. He began writing to the Mother at the
  age of nineteen.
  --
  It would be more proper to write (and above all, to think):
  "Would it be possible to have an electric lamp in the corridor?"
  --
  What he writes ought not to be taken separately; it is always
  part of a whole which is a synthesis of all opposites.
  --
  Sri Aurobindo has written a lot on this subject (in his letters)
  and I too have explained everything in the book Education. One
  --
  What Sri Aurobindo writes here is a paradox to awaken sleepy
  minds. But we must understand all the irony in these sayings, and
  --
  I had written a letter to the Mother asking why She
  had not given Her darshan to Z. But now I am afraid
  that Mother may be angry at my audacity in writing such
  a letter. Because it is none of my business!
  --
  I have heard that You have written somewhere that
  each person here in the Ashram represents a particular
  --
  Yes, that is what Sri Aurobindo has written many times; man
  clings to his misery, his pettiness, his weakness, his ignorance
  --
  nothing of what Sri Aurobindo has written - for you have tried
  to understand with your superficial mind, while what Sri Aurobindo has said comes from the highest intellectual light, far
  --
  Sri Aurobindo writes in one of his aphorisms:
  "Those who are deficient in the free, full and intelligent
  --
  It is with that disciplinary aim that I asked you to write one
  single sentence a day - it did not have to be long, but it ought
  --
  has written: "If you cannot love God, at least find a way to fight
  Series Ten - To a Young Captain
  --
  subject, you must at least read all he has written on that subject.
  You will then see that he seems to have said the most contradictory things. But when one has read everything and understood
  --
  You have only to read what Sri Aurobindo has written on
  this subject.
  --
  I have already written to you that our gratitude should go
  to the Divine and that as for men what is required is an attitude
  --
  Sri Aurobindo has written very clearly on this subject. And
  what he has written on it has appeared in The Synthesis of Yoga.
  However, as an initial help to set you on the path, I can tell
  --
  to write.
  7 April 1965
  --
  You have written: "Of all renunciations, the most
  difficult is to renounce one's good habits." What exactly
  --
  You have written: "So long as you have to renounce
  anything, you are not on this path."20 But doesn't all
  --
  You have written: "The force which, when absorbed
  in the Ignorance, assumes the form of vital desires is the
  --
  Here is the best answer to your questions, written by Sri Aurobindo:
  Each one carries in himself the seeds of this disharmony,
  --
  Sri Aurobindo writes in His Essays on the Gita: "The
  law of Vishnu cannot prevail till the debt to Rudra is
  --
  You write in Your Conversations: "Each time that
  something of the Divine Truth and the Divine Force
  --
  You write: "Each one here represents an impossibility to be solved."30 Could You explain to me what this
  means exactly?
  --
  On the cards that You send to people on their birthdays, often You simply write: "Bonne fête to X, with
  my blessings." But sometimes You write various other
  things, such as: "May he be born to the true life" or
  --
  On the condition of the one to whom I write the card and on his
  state of consciousness, which varies according to the moment
  --
  business," he said, "is to write." And he asked me what
  my "business" was. I replied that I didn't know what

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   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 nothing 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 nothing but the aroma of his own urine.

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  The phrase would be even more amusing if he had written:
  "Thank God for making me an atheist."
  --
  and written that his yoga begins where the others leave off.
  This is to say that yoga ordinarily consists in awakening the
  --
  When I thought of writing to You this morning about
  the night of bonds and attachments that have enveloped
  --
  Sri Aurobindo has written in Savitri:
  "Yes, there are happy ways near to God's sun;

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  To a student in the Sri Aurobindo International Centre of Education who began writing to the Mother at the age of sixteen.
  Sweet Mother,

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  To a student in the Sri Aurobindo International Centre of Education who began writing to the Mother at the age of sixteen.
  Sweet Mother,
  --
  in the sense "to be successful". Sri Aurobindo in his writings
  uses the word "self-realisation" to mean realisation of the Self,
  --
  In The Hour of God Sri Aurobindo has written:
  "There are moments when the Spirit moves among men

0 1952-08-02, #Agenda Vol 01, #unset, #Zen
    Note written by Mother in French.
    Note written by Mother in French
  ***

0 1955-04-04, #Agenda Vol 01, #unset, #Zen
   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 everything again. Finally, it seems to me that I really live only one hour a day, during the evening distribution at the playground.2 It is scarcely a life and scarcely a sadhana!
  --
   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.
  --
   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!
   Signed: Bernard
  --
   For a long time, Satprem took care of the correspondence with the outside, along with Pavitra, not to mention editing the Ashram Bulletin as well as Mother's writings and talks, translating Sri Aurobindo's works into French, and conducting classes at the Ashram's 'International Centre of Education.'
   Every evening at the Playground, the disciples passed before Mother one by one to receive symbolically some food.

0 1955-10-19, #Agenda Vol 01, #unset, #Zen
   Note written by Mother in French.
   The three images of total self-giving to the Divine:

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 1956-03-20, #Agenda Vol 01, #unset, #Zen
   Note written by Mother in French.
   (Upon awakening)

0 1956-03-21, #Agenda Vol 01, #unset, #Zen
   Note written by Mother in French.
   The age of Capitalism and business is drawing to a close.

0 1956-07-29, #Agenda Vol 01, #unset, #Zen
   Note written by Mother in French.
   O Thou who art always therepresent in all I do, all I amnot for repose do I aspire, but for THY INTEGRAL VICTORY.

0 1956-08-10, #Agenda Vol 01, #unset, #Zen
   Note written by Mother in English.
   My Lord, through me thou hast challenged the world and all the adverse forces have risen in protest.1

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.
  --
   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 longernothing 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 anything but this thing within 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.

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 something divine, something his own, a chance of perfection and strength in however small a sphere which God offers him to take or refuse.
  --
   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 something, it would give me some air to breathe.
   Your child,

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

0 1957-12-21, #Agenda Vol 01, #unset, #Zen
   (Note written by Mother in connection with the conversation of December 21, 1957)
   At the very top, a constant vision of the Supremes will.

0 1958-01-01, #Agenda Vol 01, #unset, #Zen
   There is nothing to explain. It is an experience, something 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 something 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 somethingnot because of that, but simultaneouslythis 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)

0 1958-01-25, #Agenda Vol 01, #unset, #Zen
   Note written by Mother in English (with a touch of irony so reminiscent of Sri Aurobindo).
   (Concerning Pakistan)

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 something 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, nothing 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 everything, 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 nothing may remain but you and you alone. O Mother, may all my being be a living expression of your light, your truth.

0 1958-05-01, #Agenda Vol 01, #unset, #Zen
   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. Nothing 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.
  --
   This last sentence was later added by Mother in writing.
   Tapasya: yogic discipline or askesis.

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 something 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 workthis 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 anything but the Divine in all things, and where there is nothing 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
   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.

0 1958-06-22, #Agenda Vol 01, #unset, #Zen
   Note written by Mother in English.
   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.

0 1958-07-06, #Agenda Vol 01, #unset, #Zen
   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.
  --
   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 everything. 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 nothing.
   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 everything, not only from money!

0 1958-08-08, #Agenda Vol 01, #unset, #Zen
   There (gesture above the head), everything 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 1958-08-29, #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.
   At the Thursday evening meditation, he appeared as the Guru of Tantric Initiation, magnified and seated upon a symbolic representation of the forces and riches of material Nature (in the middle of the playground, to my left), and he put into my hand something sufficiently material for me to feel the vibrations physically, and it had a great realizing power. It was a kind of luminous and very vibrant globe which I held in my hands during the whole meditation.

0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Zen
   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 within 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!
  --
   Like a triumph. But I didnt write that one down because I did not want to spoil my impression.
   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

0 1958-10-17, #Agenda Vol 01, #unset, #Zen
   (Mother brings with her the continuation of the first seven Sutras written by Her, probably in 1957.)
   [See p. 119]

0 1958-11-08, #Agenda Vol 01, #unset, #Zen
   Now I am going to write it down clearly. Hand me a piece of paper.
   ***

0 1958-11-11, #Agenda Vol 01, #unset, #Zen
   When I write something, 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?
  --
   It is something similar to what Sri Aurobindo has written in A Gods Labour.
   Was it the Supreme at the very bottom of the Inconscient who cast you up directly to the Supreme?

0 1958-12-24, #Agenda Vol 01, #unset, #Zen
   Your last letter was a great comfort to me. If you were not there, with me, everything would be so absurd and impossible. I am again disturbing you because Swami tells me that you are worried and that I should write to you. Not much has changed, except that I am holding on and am confident. Yesterday, I again suffered an agonizing wave, in the temple, and I found just enough strength to repeat your name with each beat of my heart, like someone drowning. I remained as motionless as a pillar of stone before the sanctuary, with only your name (my mantra would not come out), then it cleared. It was brutal. I am confident that with each wave I am gaining in strength, and I know you are there. But I am aware that if the enemy is so violent it is because something in me responds, or has responded, something that has not made its surrender that is the critical point. Mother, may your grace help me to place everything in your hands, everything, without any shadow. I want so much to emerge into the Light, to be rid of all this once and for all.
   I am following Swamis instructions to the letter. Sometimes it all seems to lack warmth and spontaneity, but I am holding on. I might add that we are living right next to the bazaar, amidst a great racket 20 hours a day, which does not make things easier. So I repeat my mantra as one pounds his fists against the walls of a prison. Sometimes it opens a little, you send me a little joy, and then everything becomes better again.
  --
   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 something 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
   One sentence in your letter prompted much reflection; you write that Xs action might be useful here, too. After hesitating, I told Swami of the magic attack aimed directly against you.
   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.
  --
   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, everything 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.

0 1958 12 - Floor 1, young girl, we shall kill the young princess - black tent, #Agenda Vol 01, #unset, #Zen
   (This note was written by Mother in English. It concerns an attack of black magic that threatened her life and in the end completely changed her outer existence. A new stage begins.)
   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 everything 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 everything 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.

0 1959-01-06, #Agenda Vol 01, #unset, #Zen
   I was awaiting your letter impatiently and am very happy about what you write!
   I have followed the vicissitudes of your struggle step by step and I know that it has been terrible, but my confidence in the outcome has not wavered for I know you are in good hands. I am so happy that X is taking good care of you, teaching you Sanskrit, speaking to you of the Tantra. It is just what I wanted.

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, nothing 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.
  --
   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 everything 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.

0 1959-01-21, #Agenda Vol 01, #unset, #Zen
   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 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
   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 anything 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 1959-04-07, #Agenda Vol 01, #unset, #Zen
   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 something else.
   Please, enlighten me, Sweet Mother.

0 1959-04-13, #Agenda Vol 01, #unset, #Zen
   It is a rough sketch, and in the actual process of writing, the proposed sequence may change according to the inner necessity, but these are the themes to be developed. So now T would like to know what you feel and if you see anything to be changed, added or deleted.
   Your child, with love.

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 1959-05-28, #Agenda Vol 01, #unset, #Zen
   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 something divine, something 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.

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 everything 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 everything 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.
  --
   Excuse my hand writing. I am writing to you lying on the floor of the dharamshala2 near Xs house, for the hut meant for me is not yet ready.
   Suddenly, last evening, X went furiously on the warpath against the Indian Congress3 and with an irrefutable tone, like someone who knows, began making very interesting predictions.

0 1959-06-04, #Agenda Vol 01, #unset, #Zen
   Regarding Xs predictions which I mentioned in yesterdays letter, X said something 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 anything, 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, Something will happen.

0 1959-06-07, #Agenda Vol 01, #unset, #Zen
   X told me the story of my last three existences (rather grim), but I will write you about that in another letter.
   3) X has not yet begun his work with me nor for you, as he has been unwell until today. One evening, he made a very beautiful reflection concerning you and your mantra, but it is inexpressible in words, it was above all the tone in which he said, Who, who, is there a single person in the world who can repeat like that TRIOMPHE TOI MAHIMA MAHIMA? etc. And three or four times he repeated your mantra with such an expression

0 1959-06-08, #Agenda Vol 01, #unset, #Zen
   I should write you what X has revealed about my last three lives, but I have neither the courage nor the desire to again speak of myself.
   Your child,
  --
   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 everything 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 1959-06-17, #Agenda Vol 01, #unset, #Zen
   I have received your card of the 13th. I dare not write, for everything is too confused as concerns the immediate realities.
   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.
  --
   Would you please tell me whether I may really write to my mother that I am coming to see her?
   ***

0 1959-07-14, #Agenda Vol 01, #unset, #Zen
   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 1959-08-11, #Agenda Vol 01, #unset, #Zen
   Now I write you what I have wanted to tell you from the beginning: when you return to the Ashram, do not put on the orange robe1 again, return with the clothing X has given you
   And we shall leave the care of deciding about the details of the future to the Supreme Lord.

0 1959-08-15, #Agenda Vol 01, #unset, #Zen
   And now, today,1 I am writing you again because it is the day of great amnesties, the day when all past errors are effaced
   With all my unvarying and eternal love.

0 1960-06-07, #Agenda Vol 01, #unset, #Zen
   It gives me the impression of something 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.

0 1960-06-11, #Agenda Vol 01, #unset, #Zen
   The same thing occurs, there is the same difference, when I say something 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.

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
   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.

0 1960-07-26 - Mothers vision - looking up words in the subconscient, #Agenda Vol 01, #unset, #Zen
   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 everything, of everything 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 something while writing, I can look it up.
   The other day I wrote somethingit 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 everything.
   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 thingnothing. 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
   If you carefully study what Sri Aurobindo has written on every subject
   He wrote on EVERYTHING, there is not one subject on which he has not written! The point is to find it everywhere.
   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 something, you must take the book it corresponds to; when he speaks of something, 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.

0 1960-08-20, #Agenda Vol 01, #unset, #Zen
   Oh, I must write a few letters here and there, to France (to announce the publication of the book). I already wrote to A, but I must write him again. Though I suppose he knows that it has come ou the should know. I told him to follow it with
   I dont know if the book has come out yet. I believe its to appear in early September.

0 1960-08-27, #Agenda Vol 01, #unset, #Zen
   The little basket I put them in can no longer close! I take 45 minutes every morning upstairs to write letters. And I receive six, seven, eight, ten letters a day, so how can I manage? In the end, Sri Aurobindo spent the whole night writing letterstill he went blind.
   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.
  --
   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.

0 1960-09-20, #Agenda Vol 01, #unset, #Zen
   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 gapsthings 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 everything 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, nothing, 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 therethis (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. Everything 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 something 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.

0 1960-10-02a, #Agenda Vol 01, #unset, #Zen
   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 everything 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.
  --
   Text written by Mother in French and English; it became the New Year's Message for 1961.
   A photograph of Mother that accompanied the 1961 New Year's Message.

0 1960-10-19, #Agenda Vol 01, #unset, #Zen
   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
   There was a considerable library in the studio; one whole end was given over to the librarymore than two thousand books belonging to my brother. There were even the complete works of several classical writers. And I had my entire collection of the Revue Cosmique, and my post card collection (it was down below)mainly post cards of Algeria, Tlemcen, nearly 200 of them. But there were five years of the Revue Cosmique. And written in such a French! How funny it was!
   Theons wife dictated it in English while she was in trance. Another English lady who was there claimed to know French like a Frenchman. Myself, I never use a dictionary, she would say, I dont need a dictionary. But then she would turn out such translations! She made all the classic mistakes of English words that mustnt be translated like that. Then it was sent to me in Paris for correcting. It was literally impossible.
  --
   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.

0 1960-10-25, #Agenda Vol 01, #unset, #Zen
   So of course they were terribly worried; they wondered what had happened. I had someone write to X, I concentrated, and four days later the boy (the brothers friend, that is) returned in a lamentable state: white, emaciated, barely able to speak. Then he recounted his story:
   On his way to the grandmo thers house, he passed by the station and went in to drink something. While drinking, two persons who were there started playing with some balls in front of him. He WATCHED. But suddenly, he felt very uneasy; he wanted to leave and ran towards an exit that opened onto the tracksit was closed and he could not get out. And these two people were just behind him; suddenly he lost consciousness: I dont know what happened to me after that.

0 1960-11-08, #Agenda Vol 01, #unset, #Zen
   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.

0 1960-11-12, #Agenda Vol 01, #unset, #Zen
   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 everything 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)
  --
   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 something? 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 something 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 something 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.
  --
   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 everything 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 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 something 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.

0 1960-11-15, #Agenda Vol 01, #unset, #Zen
   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 everything 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 something 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 everything 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..

0 1960-11-26, #Agenda Vol 01, #unset, #Zen
   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)

0 1960-12-13, #Agenda Vol 01, #unset, #Zen
   Now X is coming, and these days of meditation with him.2 What is going to happen? By the way, he no longer writes that hes coming to help the Ashram. He wrote to Amrita that hes coming to have the opportunity (I cant exactly remember his words) anyway, to take advantage of his meditations with me so that he can make the necessary transformations! Quite a changed attitude. I had several visions concerning him which Ill tell you later.
   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 nothing you could do with it; it must only be destroyed.'

0 1960-12-31, #Agenda Vol 01, #unset, #Zen
   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.'

0 1961-01-07, #Agenda Vol 02, #The Mother, #Integral 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!
  --
   Ah, thats always better! With pencil and paper I have to look at what Im writing and it holds me back like a leash.
   Then why dont you just speak? T or Z could come and listen to youthey would be overjoyed!
   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 anything at all, it doesnt matter, but it must be something that doesnt monopolize my attention, like brushing my hair in the morning for example: then it comes directly and nothing stops it! But I would never think of uttering a word! That only happens when I find some receptivity in front of me, something 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 nothing, 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 nothing comes out at allmentalizing stops the flow. If I is in front of me, I cant say anything 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, nothing 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, something new always comes.
   ***

0 1961-01-31, #Agenda Vol 02, #The Mother, #Integral Yoga
   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 something were directing: That is English, this is French.
   It was there, it was clear; but its not yet permanent. Something is beginning. I hope its going to become established before too long and that there will be no more translating difficulties.

0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   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!

0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   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: everything wages war against you! Everything (Mother makes a gesture like an avalanche falling upon her) and with such savage opposition!
   Ah, well.

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?

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?

0 1961-02-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   (A short while later, concerning a book on Sri Aurobindo that Satprem was to write:4)
   Have you seen Bharatidi?5
  --
   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 something 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 want you to have enough time to write your book, because I feel that Sri Aurobindo is interested in it the sun that came a while ago was from him. I feel he is interested and confident you can do it.
   What have you reread?
  --
   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).
   Well, if you feel the time will be found, it will surely be found.
  --
   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 1961-02-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   And then the reply came to me very strongly; something 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
   Its not from me. It came from there (gesture upwards). But it pleased me.

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Listen, mon petit, you dont need to ask, I will tell you right away. Sri Aurobindo has written somewhere that the movement of world transformation is double: first, the individual who does sadhana6 and establishes contact with higher things; but at the same time, the world is a base and it must rise up a little and prepare itself for the realization to be achieved (this is putting it simply). Some people live merely on the surface they come alive only when they stir about restlessly. Whatever happens inside them (if anything does!) is immediately thrown out into movement. Such people always need an outer activity; take J. for example: he fastened onto Sri Aurobindos phrase, World Union, and came to tell me he wanted.
   He has been like that since the beginning (gesture expressing agitation), and he had a go at a considerable number of things but none ever succeeded! He has no method, no sense of order and he doesnt know how to organize work. So World Union is simply to let him have his way, like letting a horse gallop.
  --
   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 nothing 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 nothing to do with working for an ideal, it is COMPLETELY practical.10 And of course, World Union has nothing to offer the Sri Aurobindo Society: they would simply siphon off funds. So I told them, Nothing doingits out of the question!
  --
   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!

0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
   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 something, 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 something 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.

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.]

0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother brings along a note she had written the same morning concerning a meditation with X, the tantric 'guru':)
   The extreme subjectivity of experiences is very disconcerting.
  --
   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.

0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   The Vedas, after all, were written by people who remembered a radical experience, which must have taken place on earth at a given moment, as an example of what was to come. (This always happens in the yoga: a first radical experience comes like a herald of the future realization.) So in the terrestrial yogain the yoga of the earth, of the planet earththere was a moment when it came; they who are called the forefa thers must have created, through their effort and their yoga, at least an image of the supramental realization. And those who wrote the Vedas, who composed all these hymns, remembered or kept the tradition of that experience. And oh, mon petit, it had the same effect on me as when I read the Yoga of Self-Perfection in The Synthesis of Yoga (Mother catches her breath): there is such a gulf between what we are, what life on earth and human consciousness now are, even among the most enlightened, the most advanced, and THAT!
   I dont know if its because I have been so violently attackedbludgeonedby all these malevolent energies, but in any case, I sensed acutely the FORMIDABLE immensity of what has to be done in order for THAT to be realized.
  --
   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.
  --
   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 nothing more; he will not accomplish his work by reciting mantras. He has something to do and he will do it. I have hammered that into his head (Mother laughs).
   So, petit, see you tomorrow.

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   We think its BECAUSE we do such and such a thing that something 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.

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   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 everything 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 everythingeverything! 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 nothing to do with one another, and then serve it to you!
  --
   Already, with all the people here. (But I never told them they were my disciples, I told them they were my children and with children, to begin with, theres no need to do everything they want!) I already waste all my time answering their letters, which are worse than stupid. What questions they askquestions already answered at least fifty timessimply for the pleasure of writing! So now Ive stopped answering. I write one or two words, and thats it.
   No, its disgusting!
  --
   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, Nothing 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

0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   Those who say that are simpletons and dont even know what theyre talking about! It is enough to read everything Sri Aurobindo has written to know that it is IMPOSSIBLE (underlined) to found a religion upon his writings, since for each problem, for each question, he presents all aspects and, while demonstrating the truth contained in each approach, he explains that to attain the Truth a synthesis must be effected, overpassing all mental notions and emerging in a transcendence beyond thought.
   Your second question, therefore, makes no sense! Furthermore, if you had read what appeared in the last Bulletin,1 you could never have asked it.
  --
   Men are such fools (laughing: it doesnt get any better!) that they can change anything 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.

0 1961-05-19, #Agenda Vol 02, #The Mother, #Integral Yoga
   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 nothing.
   Yes, I agree, but still.
  --
   Not to mention the letters people write.
   They say I have become deaf. I believe its the Lords grace, because when I make an effort to hear what is being said to me, nine times out of ten its completely useless and its absolutely stupid. Its better not to hear!

0 1961-06-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   My translation is poorly written, hardly French at all, but to me it is limpid.
   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: something 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 everything 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 something 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) Everything was gone.
   Be in that domain, and you will never grow tired.

0 1961-06-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   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 nothing 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?!

0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   She had Z write to me.
   As I said, I have done nothing, neither one way nor the other. So dont do anything. You know, from time to time when people are very sick, something comes out of them to indicate their will. But one has to be present, one has to hear it.
  --
   When P. returns from Switzerland, she will have some very interesting stories to tell. She has written me of experiences she had with Swiss children, genuinely interesting experiences. It is going on everywhere, everywhere, everywhere, and in a much more precise and exact way than one would ever believe. Even in America.
   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! Something 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.

0 1961-06-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   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 something which brings itand everything elseinto existence? How can that something 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 anything 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 anything be thrown out of it?

0 1961-07-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother remarks in passing that the inspiration coming to her from Sri Aurobindo when she writes is sometimes in French and sometimes in English, and adds:)
   Sri Aurobindo told me he had been French in a previous life and that French flowed back to him like a spontaneous memoryhe understood all the subtleties of French.

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   Before coming downstairs I felt like writing a few words. These words are the result of everything now being done. They almost expressed a protest. After all, I thought, to be a saint or a sage is not very difficult! (Mother laughs) But the supramental transformation is another affair. Oh!
   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 hand writing 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, everything (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 everything 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, something 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.
  --
   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! Nothing counted for me anymore: people, the eartheven the earth itself had absolutely no importance.
   (The clock strikes.)

0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Yes. When I read that book (it was very well written), I understood the problem, and my understanding was confirmed when I went to Japan. Many Japanese also have a blunted sensibility (blunted in the sense that to feel anything they need extremely violent stimuli). Perhaps an explanation could be found along these lines.
   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.

0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   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 formsthis 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!
  --
   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
   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 everything 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 anything 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.

0 1961-08-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   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 nothing of the poet in me! I would jot things down, then very consciously put everything back into the drawer, lock everything 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.

0 1961-08-08, #Agenda Vol 02, #The Mother, #Integral Yoga
   X has written expressing his gratitude for all the revelations OF THE SUPREME he has had during his meditations with me.
   This is something 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.

0 1961-08-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Regarding the book on Sri Aurobindo that Satprem was preparing to write.)
   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 everything 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.
  --
   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.

0 1961-08-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   If you have anything to ask, just write.
   Oh, theres nothing.

0 1961-08-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Anyway, X has written to me (and to M. also), telling me he will be here on the 29th, but will have to leave on the 10th, so it wont be for very longall because of various ceremonies.2 He writes me that hes going to train someone to replace him for all these ceremonies so he can be freer to come here for longer periods. But to M. (the devil knows what M. wrote to him), he says something like, Yes, there is a very sorry situation in the Ashram and peoples jealousy and envy are increasing more and more. Yet nevertheless he feels so drawn by the Mothers presence that he will come.
   I admit I didnt like this letter. But I dont hold him responsible because. When people tell him things, he believes them. God knows what story M. told him!
  --
   Nowadays I always spend a part of the night in the realm of expression, a realm where generally I never used to go at all. Its a very lovely place, very human in the sense that its not a scene from Nature: there are huge rooms and great, highly intellectual arrangements; yet its very lovely, with such a clear and limpid atmosphereall in clear shades (Mother gives up trying to describe it). Oh, its so luminous and lovely, very well organized, as far as the eye can see; it seems as big as the earth. The rooms are roofless, just imagine! Huge roofless rooms flooded with light, and transparent partitions. And the people inside seem very, very awarenot a lot of people, but extremely studious and attentive, and they are creating arrangements of things. They must be people writing books. They are making compositionsoh, if you knew how lovely it was! Its as if they were taking colors and more or less geometrical forms and placing them in relation to one another. There are huge pigeonholes where everything is in order, and yet without doors, not closed upwide open and still completely protected. An interesting place. I dont usually go there Ive gone maybe two or three times in my life, without paying much attention but lately, because of this book you are writing, Sri Aurobindo is taking me there all the time.
   And there are people with no countryhe takes me to a place where the people have no country, no race, no special costume they seem very universal. And they move around harmoniously, silently, as though they were gliding and with precision, everything is extremely precise. Some of them have even shown me things: there were some lovely colored papers! But these colors are unearthly, somehow transparent. They were arranging it all, demonstrating and explaining to me how it has to be arranged to give the maximum effect.

0 1961-09-03, #Agenda Vol 02, #The Mother, #Integral Yoga
   (The beginning of this conversation has unfortunately disappeared. It dealt with the book that Satprem was writing on Sri Aurobindo, and he spoke to Mother of his dream of writing automatically, without even needing to think, letting the writing flow along by itself.)
   You would like to carry thought into higher domains, beyond the province of thought itself! This is something practically impossible.
   You understand, if I were British and writing in English, I could try to do a book on Sri Aurobindo using Savitri alone. With quotations from Savitri one can maintain a certain poetical rhythm, and this rhythm can generate an opening. But in French it isnt possiblehow could it be translated?
   Yes, thats what I mean-but even in English.

0 1961-09-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   Anything one can write is so flat, so flat in comparison with what one perceives!
   Yes, in comparison with Sri Aurobindos contact (the vibration that comes from him, if you like), it always seems meager, always flat. Even the most you know, spiritual experiences that have been described, experiences that others have hadwell, even experiences that are stronger, clearer, more powerful, more complete than any of those seem when you make contact with Sri Aurobindo, oh, how thin they all seem, so thin!
   Besides, as a means of expression. writing is hard labor, you know. Its not pleasant, its not like composing music or painting.
   No indeed!
  --
   Strangely enough, some years earlier, when Satprem was writing L'Orpailleur, Sujata had a vision in which she saw him typing, and from the type writer came, not type written lines, but music!
   ***

0 1961-09-16, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Satprem complains of his difficulties in writing the book on Sri Aurobindo. He says in particular that he has a feeling of being 'blocked'.)
   I have asked Sri Aurobindo to help you.
  --
   I am still unable to write a line, except when someone needs a reply; then it comes straight-away, without reflecting, a few lines thats all right. But to read a question and then answer, oh! Its not lassitude, its a refusal to budge.
   Yes, but you are besieged by so many people who really dont
  --
   Listen, here is a letter I have written to one of the teachers at the School (Mother reads):
   We are not here to do only a little better what the others do, we are here to do what the others CANNOT do, because they do not have even the idea that it can be done. We are here to open the way of the Future to children who belong to the Future. Anything else is not worth the trouble and not worthy of Sri Aurobindos help.

0 1961-09-23, #Agenda Vol 02, #The Mother, #Integral Yoga
   There were whole sections he redid completely, which were like descriptions of what I had told him of my own experiences. Nolini said this. When I recently reread Savitri, some phrases were very familiar and I said to Nolini, How odd, these are almost my very words! And he replied, But this has been changed, it was written differently; it has BECOME like this. As the thing became more and more concrete for him, he changed it. The breath of revelatory prophecy is extraordinary! It has an extraordinary POWER!
   What struck me is that he never wanted to write anything else. To write those articles for the Bulletin1 was really a heavy sacrifice for him. He had said he would complete certain parts of The Synthesis of Yoga,2 but when he was asked to do so, he replied, No, I dont want to go down to that mental level!
   Savitri comes from somewhere else altogether.
  --
   If anyone ever wanted to write about me, the first thing I would say is: NOT ONE WORD about my personal lifenot a word.
   Mother had asked Sri Aurobindo to write something for the Ashram 'Bulletin.' It was later published as The Supramental Manifestation upon Earth.
   The third section, 'The Yoga of Self-Perfection,' which was never completed.

0 1961-09-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   If you agree, here is what we could do: read aloud to me what you have written; perhaps seeing it in my consciousness will help you.
   If you think this could be useful, I will see you on Saturday at 10 oclock.

0 1961-09-30, #Agenda Vol 02, #The Mother, #Integral Yoga
  (Following the letter Satprem had written to Mother the previous day regarding the book on Sri Aurobindo:)
   I had a clear vision of the two kinds of opposites in nature (not only in nature but in life) which almost everyone carries within himself: one is the possibility of realization, the other is the path chosen to attain it. There is always (its probably inevitable) the stormy path of struggle, and then there is the sunlit path. After much study and observation, I have had a sort of spiritual ambition (if it can be called that) to bring to the world a sunlit path, to eliminate the necessity for struggle and suffering: something that aspires to replace this present phase of universal evolution with a less painful phase.
   It greatly interested me when I read your letter. I was looking at why you have so many difficulties; twice in your note you wrote that it [ writing] is a suffering. You have very often written this word, very often spoken it, and it seems dominant in one aspect of your beingwhile in the other is the glory of a supreme joy, the very stuff of the future realization.
   These are what could be called the two modes, not of your character, but of your soul.1
  --
   Mon petit, I am doing absolutely nothing. I have an avalanche of letters, a pile this high (gesture) that I havent answered; I havent written a wordnothing. Im not doing anything except seeing people, and that is neither important nor interesting.
  1. This letter to Mother is, with a few others, the sole survivor of thirteen years of correspondence. All the rest, all Satprem's correspondence with Mother since 1960, was confiscated by the Ashram after the Mother's departure, for its own reasons. His letters of 1960, already published in Volume I, escaped the destruction because Mother herself had kept them. It makes a big hole in this Agenda, not only for himbecause he had poured out his heart, his questions and doubts and difficulties into these letters but also from an historical point of view, for many of these conversations with Mother were invisibly oriented by his own condition. In fact, he was intimately linked with the flow of this Agenda, which thus stands mutilated. Need we add that we had to prepare the first two volumes as fugitives, and it required Mother's miraculous help to avert even more serious mutilations than the auto-da-f of Satprem's correspondence.

0 1961-10-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   Then there is a doctor, V., who comes here twice a year to give a check-up to all who take part in the physical education program and all the children. He is an extremely honest and sincere man who believes in the mission of medical science. Each time he comes, I write something in his diary on the day of his departure (his whole diary is full of things Ive written they usually appear in the Bulletin or somewhere). On that very same day I learned that V. was leaving, and it suddenly came to meso clearly! Falsehood in the body that sort of juxtaposition of contraries, the inversion of the Vibration (only it doesnt really invertits a curious phenomenon: the vibration remains what it is but its received inverted)this falsehood in the body is a falsehood in the CONSCIOUSNESS. The falsity of the consciousness naturally has material consequences and thats what illness is! I immediately made an experiment on my body to see if this held, if it actually works that way. And I realized that its true! When you are open and in contact with the Divine, the Vibration gives you strength, energy; and if you are quiet enough, it fills you with great joyand all of this in the cells of the body. You fall back into the ordinary consciousness and straightaway, without anything changing, the SAME thing, the SAME vibration coming from the SAME source turns into a pain, a malaise, a feeling of uncertainty, instability and decrepitude. To be sure of this, I repeated the experiment three or four times, and it was absolutely automatic, like the operation of a chemical formula: same conditions, same results.
   This interested me greatly.
  --
   (Towards the end of the conversation, Satprem once again complains of his difficulties in writing his book. Mother proposes that he try to unblock the way by reading his manuscript to her.)
   You know, it [Mothers consciousness] is an immobile mirror that projects things from below upwards and receives things from above to transmit them below. This mirror is two-surfaced, and absolutely immobile, not adding any vibration to what is received or transmitted: a perfect neutrality. In this mirror, therefore, you would be able to see your book a little more impersonally, outside yourself and your own creative power.
  --
   Correct? Many doors are open, and through these open doors things immeasurable for you can act through what you have written, bringing infinitely more to the reading than you think you have put there. People will be brought into contact with the thing, and each one, according to his receptivity, will catch hold of something. And this is very importantit must not be touched.4
   I dont mind reading it, but it will take up your time

0 1961-10-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   After our meeting yesterday, as soon as I saw clearly and could objectify it, I immediately sent all this to you (I didnt write because I had no time, but I told it all to you), for I felt that, not knowing what had happened, you might have thought I wasnt listening, or I dont know what!
   No, no! I felt that what I had written wasnt it.
   But it was a formidable experience! Formidable. And really proof that this book interests him.
  --
   When one follows the curve of his last writings, one sees very clearly that after having sown the seeds (yes, its like a great seeding of light) and even after having said, This is to be realized now, well, the further he went on in his work, the more he continued to work towards this realization, the more he saw all the stages that had to be crossed, the more he saw all that, well, the more he used to say, Dont imagine this will happen to you all at once. Dont think this path is an instant miracle.
   After speaking of the descent of the Supermind, he said that an INTERMEDIARY must be prepared between our present mental state (even the most elevated higher mind) and the supramental region, because if one entered directly into Gnosis, well, it would produce such an abrupt change that our physical constitutions would be unable to support itan intermediary is needed. The experiences Ive had make me absolutely convinced of it; twice the supramental world took veritable possession of me and both times it was as if the bodytruly the physical bodywas going to completely disintegrate, due to what you could almost call the opposition of the two conditions.
  --
   A thread is missing. I dont know, some people can write in bits and pieces, here and there, but not me. If I dont feel that everything behind me is completed, I cant go ahead. I need to have a flow.
   Listen, think it over. Because Im not so sure. When I see, I see segments: a blank, another segment, a blank (Mother seems to sketch a kind of diagram in space), then an apotheosis at the endyour ending is magnificent.
  --
   I dont think so, mon petit! I dont think so. I cant tell you for sure because Im not the one who heard ityou know what I mean? No memory is operating. Were you to ask me to repeat a single word of what you have written, I couldnt do ityet I listened to you.
   I have a sort of vision in my head of parts of sentences, three or four words where the impression was what I told you: Not necessary. But it was a very minor thing. It was more an attitude, an attitude in the expression. But it wasnt disturbing.

0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   Anyway, it was because of Theon that I first found the Mantra of Life, the mantra that gives life, and he wanted me to give it to him, he wanted to possess itit was something formidable! It was the mantra that gives life (it can make anyone at all come back into life, but thats only a small part of its power). And it was shut away in a particular place,2 sealed up, with my name in Sanskrit on it. I didnt know Sanskrit at that time, but he did, and when he led me to that place, I told him what I saw: Theres a sort of design, it must be Sanskrit. (I could recognize the characters as Sanskrit). He told me to reproduce what I was seeing, and I did so. It was my name, Mirra, written in Sanskrit the mantra was for me and I alone could open it. Open it and tell me whats there, he said. (All this was going on while I was in a cataleptic trance.) Then immediately something in me KNEW, and I answered, No, and did not read it.
   I found it again when I was with Sri Aurobindo and I gave it to Sri Aurobindo.
  --
   As a matter of fact, the books he wrote (especially the first one, The Living Ether) were based on my knowledge; he put my knowledge into French and beautiful French, I must say! I would tell him my experiences and he would write them down. Later he wrote The Gods (it was incomplete, one-sided). Then he became a lawyer and entered politics (he was a first-class orator and fired his audiences with enthusiasm) and was sent to Pondicherry to help a certain candidate who couldnt manage his election campaign single-handed. And since Richard was interested in occultism and spirituality, he took this opportunity to seek a Master, a yogi. When he arrived, instead of involving himself in politics, the first thing he did was announce, I am seeking a yogi. Someone said to him, Youre incredibly lucky! The yogi has just arrived. It was Sri Aurobindo, who was told, Theres a Frenchman asking to see you. Sri Aurobindo wasnt particularly pleased but he found the coincidence rather interesting and received him. This was in 1910.
   When Richard had finished his work, he returned to France with a poor photograph of Sri Aurobindo and a completely superficial impression of him, yet with the feeling that Sri Aurobindo KNEW (he hadnt at all understood the man that Sri Aurobindo was, he hadnt felt the presence of an Avatar, but he had sensed that he had knowledge). Moreover, I think he always held this opinion, because he used to say that Sri Aurobindo was a unique intellectual giant without many spiritual realizations! (The same type of stupidity as Romain Rollands.) Well, my relationship with Richard was on an occult plane, you see, and its difficult to touch upon. What happened was far more exciting than any novel imaginable.
  --
   Ah, no! It must all be erased. Simply put a note in your book: Paul Richard, who met Sri Aurobindo for the first time in 1910. And you can mention that he was a theological writer or something of the sort to explain how he prompted Sri Aurobindo to write.
   When he returned, he told me he would take me there as soon as he could.
  --
   Once there (this would also make a great novel), Richard continued writing and sending his manuscripts to Sri Aurobindo. Finally, when the Peace Treaty was signed and it was possible to travel, the English said that if we tried to return to India they would throw us in jail! But it all worked out miraculously, almost becoming a diplomatic incident: the Japanese government decided that if we were put in prison they would protest to the British government! (What a story I could write novels!) In short, Richard returned here with me. And thats when the tragi-comedy began.
   I will tell you about it one dayfantastic!
  --
   Would you like to write it to me?
   Indian tradition makes a distinction between a direct 'incarnation' (avatar) and a simple 'emanation' (vibhuti) coming from the consciousness of a godor a devil.

0 1961-11-06, #Agenda Vol 02, #The Mother, #Integral Yoga
   [This letter survived because Mother returned it with her reply written on the reverse.]
   Sweet Mother,

0 1961-11-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   But I cant say that my process is to descend there first, as you write. Rather, this can be the process only when you are ALREADY conscious and identified; then YOU DRAW DOWN the Force (as Sri Aurobindo says, one makes it descend) in order to transform. Then, with this action of transformation, one pushes [the Force into the depths, like a drill]. The Rishis description of what happens next is absolutely true: a formidable battle at each step. And it would seem impossible to wage that battle without having first experienced the junction above.
   That is MY experience I dont say there cant be others. I dont know.
  --
   Now Im going to read you my replyits the first reaction (when something comes, I stay immobile; then an initial reaction comes from above my head, but its only like the first answering chord, and if I remain attentive, other things follow; what I have just told you is what followed). My immediate written response is based upon my own experience as well as upon what Madame Theon told me and what Sri Aurobindo told me. (Mother reads:)
   It is by rising to the summit of consciousness through a progressive ascent (thats what I meant just now by leaving the body, but without going into details), that one unites with the Supermind. But as soon as the union is achieved, one knows and one sees that the Supermind exists in the heart of the Inconscient as well. When one is in that state, there is neither high nor low. But GENERALLY, (I emphasized this to make it clear that I am not making an absolute assertion) it is by REDESCENDING through the levels of the being with a supramentalized consciousness that one can accomplish the permanent transformation of physical nature. (This can be experienced in all sorts of ways, but what WE want and what Sri Aurobindo spoke of is a change that will never be revoked, that will persist, that will be as durable as the present terrestrial conditions. That is why I put permanent.) There is no proof that the Rishis used another method, although, to effect this transformation (if they ever did) they must necessarily have fought their way through the powers of inconscience and obscurity.

0 1961-11-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   writing seems a very poor means of expression to me.1
   But how else can people understand! We must (laughing) make a concession to present terrestrial conditions.
  --
   Yet in Vedic times they spoke of The Word the creative Word [Vak]. This is the idea behind the mantra. Too bad a book cant be written using mantras!
   ???
  --
   The art of good writing consists in knowing how to be silent. The things you dont say are far more important than the things you do.
   Not including poetry.

0 1961-12-16, #Agenda Vol 02, #The Mother, #Integral Yoga
   So to calm the body I took a pencil and wrote: My being thirsts. (to tell the truth, I wanted to write this body thirsts) for perfection, not this human perfection(I should tell you that all the things I am translating are simultaneously accompanied by a set of external circumstances OBVIOUSLY arranged in detail to illustrate the translation: a whole set of quite unpleasant circumstances, besides, serving simultaneously as backdrop and illustration. Thats what brought on the anguish). This body thirsts for perfection, not this human perfection which is the perfection of the ego (it was so clear to me that everything human beings conceive of as perfection is simply the ego wanting to magnify itself for its own greater glory) not this human perfection which is the perfection of the ego and bars the way to the divine Perfection, but that one perfection (these repeated perfections are deliberate: its like a litany) but that one perfection which has the POWER to manifest upon earth the eternal Truth.
   It was this need, this need. All the bodys cells began to vibrate with a more and more intense vibrationit was much more than a need; it was a necessity, a necessity to vibrate in unison with Truth. The cells seemed to be sensing the vibration of Truth, and so the entire body was in a state of total tensionnot tension in the ordinary sense, but it was like trying to find a note that rings true. Thats what it was: to make the cells vibration ring true to the Vibration of Truth.

0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   I dont believe your book can be changedits meaningless to snip at it. If you really want to know what I would do, I would write another one, putting myself in their place: something showing a comprehensible Sri Aurobindoalmost a congenial Sri Aurobindo that is, only the constructive side of his teaching, in its most external form, leaving out not the philosophical notions, but the truly spiritual ones, for that is completely sealed to their understanding.
   They are not ready! They are not ready.
  --
   One more thing. Despite their blockage from the deep spiritual viewpoint, they evidently represent a certain goodwill which can be utilized and should be recognizedit must be given a place. Thats why I was telling you to write a book on a much less elevated level, a book like the one I would write, if I ever wrote one!
   But Mother.
   You know how I writeits always unexpected; you always feel
   No one but you can write like that!
   No. No, I dont believe it. Its only a question of attitude, thats all.
   No, Mother, its a question of experience. Ones writing must always well up from a deep and constant experience.
   Yes!
  --
   I could possibly scribble a few things down and have you write a book with them, but. I dont have the time and anyway, I just thought of it this minute. I hadnt an inkling of it ten minutes ago.
   I am seeing this book now. I see it. But when I leave here, with that whole throng around me and all that work to do, it will fade away. I would need to be very quiet, have nothing to do, and just write when it comes to me; because I cannot do things in a logical fashion I have never been able to, never. The experience must come suddenlya memory, an experience then I note it down, put it aside and leave it. And when another comes, the same thing. In this way there would be (smiling) no plan to the book! It would be very simple: no plan of ideas, no plan of development, nothing; simply a story.
   For example, the importance of the departure2: how he was present the whole time I was away; how he guided my entire life in Japan; how. Of course, it would be seen in the mirror of my own experience, but it would be Sri Aurobindonot me, not my reactions: him; but through my experience because thats all I can speak of.
  --
   But I have two very serious objections. One, it would be a major occult revelation (there would be a lot of occultismwhat people term miracles or things of that nature), a major revelation. I hesitate to do that because I dont think its time yet. Mainly that. And then, in spite of everything, it would inevitably be far too personal, even if it werent written along personal linesfar too personal. And now isnt the time for that.
   There would inevitably be far too much of the physical person in it, and that isnt interesting. It would only be interesting if the Person, with a capital P, came to express Itself. That would be tremendous.
   I feel that it will be done one daywhen that Person does the writing. But now there is still too much mixture, too much of this (Mother touches her body), this collection of little theres still too much reaction from the small physical personnot in what I might say but in the BRAIN that would have to transcribe it.
   But something else could be done. Its a great pity you never met him. Perhaps its best. Its very difficult to rise above appearances.3
  --
   A book like that (sufficiently veiled, of course), written in the simplest way possible (like I wrote The Science of Living, I believe)and its fine, you speak to people in their own language. Above all, no philosophy! None! You simply tell some extraordinary stories in the same way you would tell an ordinary story. But the Story is there, thats the most important thing.
   It started in my infancy the Story was already there.
  --
   Think it over. I would like us to publish your book exactly as it is, with its full force, with all that Sri Aurobindo has put into it; and we will give it a bit of help to go and do its work. And you should come to an understanding with these people. But first you should write just a simple book, quite simple and quite positive: the constructive aspectvery constructive, very simple. No attempt to convince, no big problemsno, no, no! Sri Aurobindo has come to tell the world that man is not the final creation, that there is another creation; and he said this not because he knew it but because he felt it. And he began to do it. And thats all.
   It neednt be long.
   You want me to write a book again!?
   Yes if its not too much trouble! (Mother laughs) Spontaneously, simplyif you want to, if you feel like it. You know what I mean: a book that is TRUE, in the sense that you wont say anything not perfectly true, but accessible not only accessible to the superior man, but to the honest man who finds that life really isnt good or pleasant and is wondering if there isnt some way to make it better.
  --
   write it in a relaxed way, spontaneously. And we will give them some pretty little photos magazine photos! It would be a very fine way to reply: Ah, thats what you want! Well, by all means! But I retain the right to publish my original manuscript I wont be competing with you since we will publish it here in India. So please return my manuscript and we will prepare something very nice for you.
   And mind you, it can be very beautiful in its simplicity, a beauty sorrowful people can feel, people who are tired of life, people whose heads are sick of all these arguments and dogmaspeople who are tired of thinking too many great thoughts.

0 1962-01-09, #Agenda Vol 03, #The Mother, #Integral Yoga
   Yesterday evening I read something in the book9. Sri Aurobindo is writing to someone who said, How lucky people are who live near the Mother. You dont know what youre talking about! he replies. To live in the Mothers physical presence is one of the most difficult things. Do you remember this passage? I didnt know he had written that. Well, well I thought. He writes, It is hard to stay near her, because the difference between the physical consciousness of all you people and her physical consciousness is so enormous.10 Indeed, thats what tires me out. Thats what tires my body, because it is used to living in a certain rhythm, a universal rhythm.
   (silence)

0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
   I didnt say it with the idea of writing an article!
   When I read that note6 you sent me, I immediately reconnected with the experience, and things became clear. I have told them to you as well as they can be told.

0 1962-01-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   What did you want to ask? What was it that the white gods had missed? But Sri Aurobindo has written it all down in full, right here in the Aphorisms. He has mentioned everything, taken up one thing after another: Without this, there would not have been that; without this, there would not have been that and so on.1
   But I also remember reading The Tradition, before I met Sri Aurobindo (it was like a novel, a serialized romance of the worlds creation, but it was very evocative; Theon called it The Tradition). That was where I first learned of the universal Mothers first four emanations, when the Lord delegated his creative power to the Mother. And it was identical to the ancient Indian tradition, but told like a nursery story; anyone could understandit was an image, like a movie, and very vivid.
  --
   It was written in English and I am the one who translated it into Frenchinto horrible French, perfectly ghastly, because I put in all the new words Theon had dreamed up. He had made a detailed description of all the faculties latent in man, and it was remarkable but with such barbarous words! You can make up new words in English and get away with it, but in French its utterly ridiculous. And there I was, very conscientiously putting them all in! Yet in terms of experience, it was splendid. It really was an experienceit came from Madame Theons experiences in exteriorization. She had learned what Theon also taught me, to speak while youre in the seventh heaven (the body goes on speaking, rather slowly, in a rather low voice, but it works quite well). She would speak and a friend of hers, another English woman who was their secretary, would note it all down as she went along (I think she knew shorthand). And afterwards it was made into stories, told as stories. It was all shown to Sri Aurobindo and it greatly interested him. He even adopted some of the words into his own terminology.
   The divisions and subdivisions of the being were described down to the slightest detail and with perfect precision. I went through the experience again on my own, without any preconceived ideas, just like that: leaving one body after the other, one body after the other, and so on twelve times. And my experienceapart from certain quite negligible differences, doubtless due to differences in the receiving brainwas exactly the same.

0 1962-02-03, #Agenda Vol 03, #The Mother, #Integral Yoga
   (A visitor has written to Mother about her difficulties, saying she is the victim of a "collective karma.")
   Those karma stories.

0 1962-02-13, #Agenda Vol 03, #The Mother, #Integral Yoga
   In a letter dated August 16, 1935, Sri Aurobindo writes: "Now I have got the hang of the whole hanged thinglike a very Einstein I have got the mathematical formula of the whole affair (unintelligible as in his own case to anybody but myself) and am working it out figure by figure."
   Once again, it is interesting to note that animals or plants, even "things," seem to respond to the influence more readily than men.

0 1962-02-17, #Agenda Vol 03, #The Mother, #Integral Yoga
   The thought keeps coming to me that I will have to write a new book on Sri Aurobindo.1
   ***

0 1962-03-03, #Agenda Vol 03, #The Mother, #Integral Yoga
   After the work, concerning a note written by Satprem:
   I dont want to tire your eyes with my abominable hand writing.
  --
   Theres a big difference between people who think about what they write and those who write without thinking. With the latter, even when their hand writing is ostensibly clear, there is a faint cloud and I understand nothing the words seem to dance. Its the same for speech; people who speak without thinking simply make a humming noise the words pour out but I understand nothing.
   Nine years later, Mother will remember and on December 11, 1971, find it, on the contrary, very good to say for the time had come.

0 1962-03-11, #Agenda Vol 03, #The Mother, #Integral Yoga
   written things can fall into all sorts of hands and become very dangerous weapons.
   No, I prefer not to put these things in the Bulletin; I would rather not speak of occult matters. I understand more and more, now that I am grappling with material difficulties that used to be nonexistent (in the material world, I mean), they didnt exist for me before. The material domain was something happening far below and I didnt bother with it at all. Even when I was practicing occultism in the most material world, I looked on it from above; there was this sort of inner light, this Presence I was born with it, so naturally I had no problems. But now that I am in the thick of this work, I dont want to speak of that, its too dangerous.
  --
   Then it becomes inanitiesits too incomplete. Id rather not attract peoples attention to these topics too much. There must be other things to publish. Since you cant give the full picture, it becomes sheer inanity. If you wanted to be perfectly complete, you could write volumes (its a tremendous world of experiences!). And saying just a thing or two makes you look like one of those ninnies who have a few experiences and think theyve discovered the world!
   Bhikku: Buddhist monk.

0 1962-03-13, #Agenda Vol 03, #The Mother, #Integral Yoga
   Listen, I told you onceit wasnt just wordsand I thought you understood and would remember: everything I write is absolutely dependent on your work, in the sense that if you werent here I wouldnt write another wordjust letters with I send you my blessings. Period. Not that I dont have time or cant do it, but I dont enjoy it. When we do something together, when we write, I get the feeling its complete and has a certain quality that makes it useful. When you arent here to write it, I feel something missing. So if you think its useless to do this for me, I am sorry that hurts!
   No, of course not!
  --
   What I can bring to the world are flashes something that goes beyond, above and through everything that is presently manifested. But I dont have the patience for the concrete, fixed, material form. I could have been a scholar, I could have been a writer, just as I could have been a painter and I have never had the patience for any of it. There was always something moving on too swiftly, too high and too far.
   So I greatly appreciate beautiful written form. I love it. There were periods in my life when I read ever so much I am quite a library! But its not my job.
   Of course not! You didnt come for that.
   I like the form of your expression very, very much. It contains something deep, very supple and polished at the same timelike a lovely, finely chiseled statue. There is profound inspiration and a rhythm, a harmony, which I like very much. I really enjoyed reading your first book2the kind of enjoyment that comes from discovering beautiful forms, an original way of looking at things and expressing them. I appreciated it tremendously. Immediately, spontaneously, I ranked you as a true writer.
   There you have it. I didnt think it was necessary to keep telling you all these things. But its true.

0 1962-04-20, #Agenda Vol 03, #The Mother, #Integral Yoga
   1) I have received a letter from the publisher, who reiterates his requests for alterations. I am replying to him this very day that I will write another book. I have no idea how I am going to write the book!
   2) I have finished the work you gave me. I will bring it to you when you wish, but there is no hurry at allrest.

0 1962-05-08, #Agenda Vol 03, #The Mother, #Integral Yoga
   Among other things, X writes:
   1) That he will make a special four-day puja here, in order to help.

0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   I had said [on April 3] I would find the date of my first encounter with that fake Sri Aurobindo. What I found was the date of another experience that followed that encounter by perhaps three or four weeks, so that pins it down (Mother holds up an old desk-calendar page on which she had written:)
   Night of July 24-25, 59: first penetration of the supramental force into the body. Sri Aurobindo alive in a concrete and permanent subtle physical body.
  --
   (Somewhat later, Mother gives Satprem the old desk-calendar page on which she had noted the experience of July 24-25, 59the first meeting with Sri Aurobindo in the subtle physicalalong with another sheet of paper on which she had written: I am only realizing what He has conceived. I am only the protagonist and the continuator of His work.6 Mother explains.)
   Some people wanted to get me nominated for the Nobel peace prize; I was asked for a statement and thats what I wrote. I wanted to say that it wasnt this person who did thingsit was all Sri Aurobindo.
  --
   There was, in fact, a whole group of Ashram people (they might be called the Ashram "intelligentsia") who, influenced by Subhas Bose, were strongly in favor of the Nazis and the Japanese against the British. (It should be recalled that the British were the invaders of India, and thus many people considered Britain's enemies to be automatically India's friends.) It reached the point where Sri Aurobindo had to intervene forcefully and write: "I affirm again to you most strongly that this is the Mother's war.... The victory of one side (the Allies) would keep the path open for the evolutionary forces: the victory of the other side would drag back humanity, degrade it horribly and might lead even, at the worst, to its eventual failure as a race, as others in the past evolution failed and perished.... The Allies at least have stood for human values, though they may often act against their own best ideals (human beings always do that); Hitler stands for diabolical values or for human values exaggerated in the wrong way until they become diabolical.... That does not make the English or Americans nations of spotless angels nor the Germans a wicked and sinful race, but...." (July 29, 1942 and Sept. 3, 1943, Cent. Ed., Vol. XXVI.394 ff.) And on her side also, Mother had to publicly declare: "It has become necessary to state emphatically and clearly that all who by their thoughts and wishes are supporting and calling for the victory of the Nazis are by that very fact collaborating with the Asura against the Divine and helping to bring about the victory of the Asura.... Those, therefore, who wish for the victory of the Nazis and their associates should now understand that it is a wish for the destruction of our work and an act of treachery against Sri Aurobindo." (May 6, 1941, original English.)
   See note at the end of this conversation

0 1962-05-24, #Agenda Vol 03, #The Mother, #Integral Yoga
   I dont think all these aphorisms were written for publication I dont believe he was thinking of publishing them. He said certain things that were quite private.
   So lets classify this one as private!

0 1962-05-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   (The subject here is a letter, no longer extant, in which Satprem expresses his desire to go write his new book1 in the Himalayas, far from present circumstances. These circumstances included poor health, but mainly, lurking behind, was the violent and almost physical inner wound caused by his break with X. The idea was to go away for a change of air.)
   (With an ironic smile) On the meandering path of the world, this trip doesnt look too bad! For you personally, its an experience that yes, that would give you a concrete sense of the vanity of a number of things that still. You see, throughout all ones lives and all of lifes circumstances, theres one thing after another, one thing after another, one thing after another (zigzag gesture) to remove the scales from your eyes.
  --
   Externally, with this book Im supposed to write, I would say I have no desire to do so. Nonetheless, Ive come to the point where I no longer pay attention to my desires or non-desires; but anyway, I cant say Im enthusiastic about it.
   No, its not interesting for you. And that I can understand!
  --
   What I actually wanted to put before you is this lack of desire to write the book.
   It doesnt matter, mon petit!
  --
   With the work on the Bulletin and other Ashram publications, translating Sri Aurobindo, working on this Agenda, writing his own books and doing many hours of japa, plus other tasks besides, Satprem had been working something like fifteen hours a day (except when he ran off somewhere and even then ...) for eight years nonstop.
   ***

0 1962-05-29, #Agenda Vol 03, #The Mother, #Integral Yoga
   Almost no philosophy, nothing intellectualalmost a story. His work presented in an entirely practical and matter-of-fact way, like the talks I used to give to the children here. When I said to the children, This, you know, is why you are here, I told them in a way they could understand, didnt I? Well the book should be like that. If I were to write (I will never write a book on Sri Aurobindo! Never, never, never I know it), but were I ever to write a book on Sri Aurobindo, thats the book I would write, something like a fairy tale. Just imagine. You see life, you see how it is, you are used to this sort of existence; and its dreary and its sad (some people find it entertainingbecause it doesnt take much to entertain them!). Well, behind it all there is a fairy tale. Something in the making, something thats going to be beautiful, beautiful, inexpressibly beautiful. And we shall take part in it. You have no idea, you think you will forget everything when you die, leave it all behind you but its not true! And all who feel the call to a beautiful, luminous, joyous, progressive life, well they will all take part in it, in one way or another. You dont know now, but you will after a while. There you are.
   A fairy tale.
  --
   Frankly, I dont believe thats the problem, mon petit. Because I see this book, I feel it. And since I feel it so vividly, dont you think it would be easier to write it here than up there?
   No, its solely a question of health. If I could. Listen, I also had a longing to go to the Himalayas, I had a great longing for it when I was in France. When I came here the first time it was fine, I was very happy, everything was beautiful, everything was perfect, but oh, to go to the Himalayas for a while! (I have always loved mountains.) I was living over there in the Dupleix house, and I used to meditate while walking back and forth. There was a small courtyard with a dividing wall, and shards of glass were stuck on top of the wall to keep out thieves. And I was meditatingmeditating on the spiritual lifewhen suddenly something caught my eye: a ray of sunlight on a sharp piece of blue glass on top of the wall. And positively, spontaneously, without thinking or reflecting or anything I saw the summits of the Himalayas: I was on the summits of the Himalayas.

0 1962-05-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   Obviously its the continuation of the same experience I told you about,1 but now it has come to this. I mean the two states are now distinctnoticeably distinct; but so far I havent found either the why or the wherefore. Is it something coming from outside or just an old rut: yes, it really feels like an old rut, like a wrinkle in a piece of cloth; you know, you iron it out again and again, and the wrinkle comes back. Thats more the feeling it gives menot at all a conscious habit, just an old rut. But might something from outside also be provoking it?
   And the dreams it gives me! Oh, theres a whole series of them, with particular styles and categories. You start down a flight of stairsno more stairs; you want to take a certain road the road closes; you want to catch someoneyou cant. All kinds of things. And although these dreams (I have a whole collection of them, in fact) recur with certain minor outward differences, they are all of the same type. Its a well-known type which I now classify as self-imposed troubles. When I get out of it and look, I see very clearly that its only this nasty habit we have of fretting over nothing! (Laughingly) Oh, whatever we want to do, immediately theres a complication, a difficulty.

0 1962-06-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   Some people are satisfied with what they write; I dont have that feeling, I must say.
   They are generally fools.
  --
   Naturally he says he has kept all he felt and saw for me. He had said he wanted to remove his yantram2 from the Ashram, but in the end he left it. He writes to Z telling him he is working on his arm. He had a visit from A. and from that fellow M.that was comical! M., of course, had come to the Ashram to stay, but anyway hes looking for some kind of power, I sense that well enough. He had been frequenting some character who had power but wasnt putting it to very good use, and he felt something similar with Xhe is instinctively in search of power. When he went down to see X, he may have felt a power coming into himso hes going away! I dont think he has any kind of attachment either to India or the Ashram: hes looking for power.
   Thats how things stand.

0 1962-06-20, #Agenda Vol 03, #The Mother, #Integral Yoga
   Well, mon petit write your book.
   ***

0 1962-06-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   Someone reads me a letter, for instance, and I have to answer; and there, superimposed, are both functionings: the ordinary reaction coming from above (nothing from here: it comes from above but its the ordinary reaction) and if I follow that and start writing, after a moment comes a kind of sensation that its inadequate; and then theres the other functioning which is not yet (whats the word? I should be speaking in English!) handy, not yet at my disposal. I have to keep myself quiet, then it starts operating [the new functioning]. But when theres something to be done, the two are superimposed and I have to keep the old one quiet for the other to come. And the other one ohh, it has some unexpected ways! I answer a letter, for example, or I want to say something to someone: my old way is an expression of what comes from above (it is luminous enough, but ADAPTED) but then theres that sensation of inadequacyit wont do. All right. I step back and something else comes; and what comes, I must admit its enough to drive people crazy! Its so MUCH SOMETHING ELSE!
   I wrote a letter like that yesterday; I took a piece of paper and wrote in my habitual way, my old way. While I was writing, the feeling that it wasnt right came in; then I added a comment, written in the same manner, with the vision from above (a comment on a letter written by the person I was writing to). When that was done, the feeling of inadequacy lingered, so I took another piece of paperit was blue and wrote something and that still wasnt it. So I ended up taking yet another piece of paper and writing something else again then I put all three in one envelope! I hope that person has a solid head! But at the same time something was telling me, It will do him good; so I let it go.
   It happened yesterday I dont yet know the outcome!
  --
   I would like you to write your book.
   Its progressing not rapidly.

0 1962-06-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   I didnt write that to give you. Sometimes I write things and then keep them for years on end so that. They are a material focus for the action. Had I not written it, I would not have been able to work so effectively these are occult documents.1
   ***
  --
   Almost all my memories of past lives came like that; the particular being reincarnated in me rises to the surface and begins acting as if it were all on its own! Once in Italy, when I was fifteen, it happened in an extraordinary way. But that time I did some research. I was in Venice with my mother and I researched in museums and archives, and I discovered my name, and the names of the other people involved. I had relived a scene in the Ducal Palace, but relived it in such a such an absolutely intense way (laughinga scene where I was being strangled and thrown into a canal!) that my mother had to hurry me out of there as fast as she could! But that experience I wrote down, so the exact memory has been kept (I didnt write down the other experiences, so the details have all faded away, but this one was noted, although I didnt include any names). The next morning I did some research and uncovered the whole story. I told it all to Thon and Madame Thon, and he also had the memory of a past life there, during the same period. And as a matter of fact, I had seen a portrait there that was the spitting image of Thon! The portrait of one of the doges. It was absolutely (it was a Titian) absolutely Thon! HIS portrait, you know, as if it had just been done.5
   All those kinds of things came to me just like that, without my looking for them, wanting them, or understanding them, without doing any sort of discipline, nothingit was absolutely spontaneous. And they just kept on coming and coming and coming.
  --
   Some days later, Satprem again brought up the above passage, asking whether the Mother hadn't been active on earth since the beginning of time and not merely "with this present incarnation of the Mahashakti." The reply: "It was always through EMANATIONS, while now it's as Sri Aurobindo writes in Savitri the Supreme tells Savitri that a day will come when the earth is ready and 'The Mighty Mother shall take birth'.... But Savitri was already on earthshe was an emanation.
   So they were all emanations?

0 1962-07-07, #Agenda Vol 03, #The Mother, #Integral Yoga
   Yes, for me too. writing it was more intense; I have no sense of inspiration with this one.
   My idea was to stick to the bare facts, to tell stories from Sri Aurobindos life, the Ashram, things like that.
  --
   Thats no problem the public isnt touched by inspiration. But what you write here is for intelligent people with inquiring minds, interested in ideasis there such a public?
   But after this prologue, I intend to tackle the problem practically, to speak of the moment when people reach the limits of the mind, when they start going round in circles and find nothing; then I will tell them of zones beyond the mind, and of what can be discovered when one goes within: mental silence. Ill talk about a practical discipline. That was my idea. My idea isnt to give an abstract explanation but to take up yoga from a practical angle: try to do this, and heres what you may expectmental transformation, change in the vital, dreams, etc. All practical things. Id like to explore the psychological aspect.
  --
   This is something theyll understand that were not a bunch of defrocked monks meditating in a circle, but that all lifes activities are accepted and everyone keeps busy: the writer writes, the painter paints, the children do gymnastics; that, they will understand.
   Ill say it, but later on, towards the end. After exploring these changes of consciousness, which after all are the very basis of the work, Ill show how they translate practically. But if i start with this right away, without explaining why its like that.
  --
   What youve written is for an enlightened public fond of ideasexcellent. But its not a book you buy for a couple of dollars and read on the train between stations; no, the reader must sit quietly and think about what hes reading. Theres not one in a million like that! They put it in their pocket, you see, and on the subwaymaybe not the subway, theres no time!but while theyre on the train, they pull it out of their pocket and.
   (Satprem makes a discouraged gesture)
  --
   No, write your book as you see it.
   I see a psychological book. I mean, someone doing research on himself, seeking to understand. Not a philosophical but a psychological booksomeone whos experimenting on himself.

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   Ah, look at thisyesterday someone read me a letter Sri Aurobindo wrote to Barin in April 1920, a few days before I returned from Japan. It was written in Bengalitremendously interesting! He speaks of the state of the world, particularly India, and of how he envisaged a certain part of his action after completing his yoga. Its extremely interesting. And theres some very high praise for Europe. Sri Aurobindo says something like this: You all think Europe is over and done with, but thats not true, its not finished yet. In other words, its power is still alive.
   This was in 1920.
  --
   I have your letter, but have not succeeded in writing an answer till now. That I have even sat down to write now is a miracle; for me to write a letter is an event that takes place once in a blue moonespecially to write in Bengali, a thing I have not done for five or six years. If I can manage to finish this letter and put it in the post, the miracle will be complete!
   First, about your yoga. You wish to give me the charge of your yoga and I am willing to take it, but that means to give its charge to Him who is moving by His divine Shakti [Energy], whether secretly or openly, both you and me. But you must know that the necessary result of this will be that you will have to walk in the special path which He has given to me, the path which I call the path of the Integral Yoga. What I began with, what Lele1 gave me, was a seeking for the path, a circling in many directionsa first touch, a taking up, a handling and scrutiny of this or that in all the old partial yogas, some sort of complete experience of one and then the pursuit of another.
  --
   I shall write and tell you afterwards what this way of yoga is. Or if you come here I shall speak to you about it. In this matter the spoken word is better than the written. At present I can only say that its root-principle is to make a harmony and unity of complete knowledge, complete works and complete Bhakti [Devotion], to raise all this above the mind and give it its complete perfection on the supramental level of Vijnana [Gnosis]. This was the defect of the old yoga the mind and the Spirit it knew, and it was satisfied with the experience of the Spirit in the mind. But the mind can grasp only the divided and partial; it cannot wholly seize the infinite and indivisible. The minds means to reach the infinite are Sannyasa [Renunciation], Moksha [Liberation] and Nirvana, and it has no others. One man or another may indeed attain this featureless Moksha, but what is the gain? The Brahman, the Self, God are ever present. What God wants in man is to embody Himself here in the individual and in the community, to realize God in life.
   The old way of yoga failed to bring about the harmony or unity of Spirit and life: it instead dismissed the world as Maya [Illusion] or a transient Play. The result has been loss of life-power and the degeneration of India. As was said in the Gita, These peoples would perish if I did not do worksthese peoples of India have truly gone down to ruin. A few sannyasins and bairagis [renunciants] to be saintly and perfect and liberated, a few bhaktas [lovers of God] to dance in a mad ecstasy of love and sweet emotion and Ananda [Bliss], and a whole race to become lifeless, void of intelligence, sunk in deep tamas [inertia]is this the effect of true spirituality? No, we must first attain all the partial experiences possible on the mental level and flood the mind with spiritual delight and illumine it with spiritual light, but afterwards we must rise above. If we cannot rise above, to the supramental level, that is, it is hardly possible to know the worlds final secret and the problem it raises remains unsolved. There, the ignorance which creates a duality of opposition between the Spirit and Matter, between truth of spirit and truth of life, disappears. There one need no longer call the world Maya. The world is the eternal Play of God, the eternal manifestation of the Self. Then it becomes possible to fully know and fully realize Godto do what is said in the Gita, To know Me integrally. The physical body, the life, the mind and understanding, the supermind and the Ananda these are the spirits five levels. The higher man rises on this ascent the nearer he comes to the state of that highest perfection open to his spiritual evolution. Rising to the Supermind, it becomes easy to rise to the Ananda. One attains a firm foundation in the condition of the indivisible and infinite Ananda, not only in the timeless Parabrahman [Absolute] but in the body, in life, in the world. The integral being, the integral consciousness, the integral Ananda blossoms out and takes form in life. This is the central clue of my yoga, its fundamental principle.
  --
   Now let me discuss some particular points of your letter. I do not want to say much in this letter about what you have written as regards your yoga. We shall have better occasion when we meet. To look upon the body as a corpse is a sign of Sannyasa, of the path of Nirvana. You cannot be of the world with this idea. You must have delight in all thingsin the Spirit as well as in the body. The body has consciousness, it is Gods form. When you see God in everything that is in the world, when you have this vision that all this is Brahman, Sarvamidam Brahma, that Vasudeva is all thisVasudevah sarvamiti then you have the universal delight. The flow of that delight precipitates and courses even through the body. When you are in such a state, full of the spiritual consciousness, you can lead a married life, a life in the world. In all your works you find the expression of Gods delight. So far I have been transforming all the objects and perceptions of the mind and the senses into delight on the mental level. Now they are taking the form of the supramental delight. In this condition is the perfect vision and perception of Sachchidananda.
   You write about the Deva Samgha and say, I am not a god, I am only a piece of much hammered and tempered iron. No one is a God but in each man there is a God and to make Him manifest is the aim of divine life. That we can all do. I recognize that there are great and small adharas [vessels]. I do not accept, however, your description of yourself as accurate. Still whatever the nature of the vessel, once the touch of God is upon it, once the spirit is awake, great and small and all that does not make much difference. There may be more difficulties, more time may be taken, there may be a difference in the manifestation, but even about that there is no certainty. The God within takes no account of these hindrances and deficiencies. He breaks his way out. Was the amount of my failings a small one? Were there less obstacles in my mind and heart and vital being and body? Did it not take time? Has God hammered me less? Day after day, minute after minute, I have been fashioned into I know not whether a god or what. But I have become or am becoming something. That is sufficient, since God wanted to build it. It is the same as regards everyone. Not our strength but the Shakti of God is the sadhaka [worker] of this yoga.
   Let me tell you in brief one or two things about what I have long seen. My idea is that the chief cause of the weakness of India is not subjection nor poverty, nor the lack of spirituality or dharma [ethics] but the decline of thought-power, the growth of ignorance in the motherl and of Knowledge. Everywhere I see inability or unwillingness to thinkthought-incapacity or thought-phobia. Whatever may have been in the middle ages, this state of things is now the sign of a terrible degeneration. The middle age was the night, the time of the victory of ignorance. The modern world is the age of the victory of Knowledge. Whoever thinks most, seeks most, labors most, can fathom and learn the truth of the world, and gets so much more Shakti. If you look at Europe, you will see two things: a vast sea of thought and the play of a huge and fast-moving and yet disciplined force. The whole Shakti of Europe is in that. And in the strength of that Shakti it has been swallowing up the world, like the tapaswins [ascetics] of our ancient times, by whose power even the gods of the world were terrified, held in suspense and subjection. People say Europe is running into the jaws of destruction. I do not think so. All these revolutions and upsettings are the preconditions of a new creation.

0 1962-07-25, #Agenda Vol 03, #The Mother, #Integral Yoga
   Next came the period of learning and developing, but on an ordinary mental levelschool years.1 Curiosity made me want to learn to read. Did I tell you how it happened? When I was around seven, just under seven, my brother, who was eighteen months older, used to bring big pictures home from school with him (you know, pictures for children with captions at the bottom; theyre still used nowadays) and he gave me one of them. Whats written there? I asked. Read it! he said. Dont know how, I replied. Then learn! All right, I told him, show me the letters. He brought me an A-B-C book. I knew it within two days and on the third day I started reading. Thats how I learned. Oh-oh, they used to say, this child is backward! Seven years old and she still cant readdisgraceful! The whole family fretted about it. And then lo and behold, in about a week I knew what should have taken me years to learnit made them think twice!
   Then, school years. I was a very bright student, always for the same reason: I wanted to understand. I wasnt interested in learning things by heart like the others did I wanted to understand them. And what a memory I had, a fantastic memory for sounds and images! I had only to read a poem aloud at night, and the next morning I knew it. And after I had studied or read a book and someone mentioned a passage to me, I would say, Ah, yes thats on page so and so. I would find the page. Nothing had faded, it was all still fresh. But this is the ordinary period of development.
  --
   Its clear to me that for writing we need a kind of global expression.
   Yes, thats what Sri Aurobindo always says! As soon as we start describing something, heres what happens (gesture of taking one step after another); and the moment that happens, the real thing is lost.
  --
   No, writing isnt satisfying, you know; its no way to express anything. Music?
   Not much better.
  --
   I have had a few brief moments of this kind of experience; but even then it seemed rather paltry. Paltry, a whole realm eludes you. I remember the period when I used to sit down at the organ at midnight on December 31, without the least notion of what I was going to play or sing, and I would let the Force comeit would play, then the sound, the voice came, and then in the voice, the words. I never wrote anything in advance. And its because people began noting down what I was saying (of course they got it all mixed up) that I started writing it down beforehand; that was much later, when I stopped coming at midnight. But in the early days, long, long ago when Sri Aurobindo was here, thats how it was; I didnt know what I was going to play or what I would say. And the sound came first, then the voice, and then in the voice, the wordslike something condensing, concretizing.
   It was quite powerful, but incomplete. Incomplete.

0 1962-07-28, #Agenda Vol 03, #The Mother, #Integral Yoga
   The dates I am no good at dates! And I dont have any papers left to give me precise details. But the realization of the inner Divine must have been in 1911, because thats when I started writing my Meditations.3 But since my earliest childhood, you know, this presence was always there, with an initial emphasis on consciousness, then on the vital and aesthetics, then on the mind and culminating here, in 1920, with action.
   From 1911 or 12, up to 1914, there was the whole series of inner experiences, psychic experiences, preparing me to meet Sri Aurobindo (so this ran parallel to my mental development).

0 1962-07-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   Heres what he says: I read with great interest the Introduction to your new book on Shri Aurobindo. I must confess that if I have been late in replying it is because I am still very hesitant. The text reads well, but it leaves doubts as to how well the book that follows will conform to the norms of our Spiritual Masters series. I greatly fear that we will both end up disappointed again. The book you want to write is, I feel, very personal, whereas this series must consist of books which are essentially expositions, introductions, tools of information: etc.
   (After a silence) I am getting a sort of indication: when I turn the beacon to this side, the resistance suddenly seems to give waythere must be a means of making it give way.
   Dont reply, keep quiet. write your book and we will see.
   I have the feeling that, consciously or unconsciously (I dont know which), this gentleman has become a tool of Catholic resistance. It is very strong in the Old World and in America as well, although there its more Christian than specifically Catholic. But its terribly strong in France: it tries to take advantage of every opening and to block whatever might take a new turn.
  --
   I have noticed that the very thing you feel youve done most poorly is usually the most useful. It has always been like that for me. I remember doing a lot of thingsa bit of painting, a bit of music, a bit of writing (very little)and it was just when I used to think, Oh, la-la! What a fiasco!, that people were the most touched and pleased.
   You mustnt be concerned with it, its totally irrelevant.

0 1962-08-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   And through certain things, I can perceive the very clear, precise and absolute Direction coming from the Supreme. And He is arranging all those thingsforms, various intellectual formsexactly as they should be. Because here (pointing to the crown of the head), and even from here (lower) down to here (the forehead), its all immobile. All these vibrations come, pass through, whirl around, they come from everywhere, but here (the head) nothing moves, theres no response. And yet I have seen that on the intellectual level there are a number of what Sri Aurobindo calls frames, certain principles of organization6 giving a precise orientation to the yogas action. One of them, the strongest, is my translation of The Synthesis of Yoga. I do a page almost every day and on that page I invariably find an idea or a sentence that EXACTLY expresses the field of experiences I was in that day and the night before; and some of the details. And interestingly enough, certain points in the pages you read me today were the EXACT frame of a series of experiences Ive been havingalmost word for word, with the same words.7 That sort of thing. Its like intellectual forms being assembled to give the field of experience precision, because theres nothing here (the forehead), its blankyet some form is necessary! Well, the forms Sri Aurobindo has given predominate, but what you write has its place, and a very precise and interesting place: the way of thinking. And I see that theres an immense field of intellectual thought, intellectual formulation, with varying degrees of intensity and precision, serving as a SIEVE for the Supremes Will to pass through. And the sievethis sort of immense universal sieveis what gives the precision.8 Its very interesting. That way, the mind remains perfectly stillit has nothing to do, everything is done for it! It is nothing but a mirrora living mirror where everything gets inscribed and which can reflect back its image without becoming active.
   The nature of my nights is changing, the nature of my days is changing.
  --
   In fact, the coordinated "whole" will begin to emerge in 1975, when Satprem writes the trilogy, Mother. It will be "one thing after the other" right up to the end, with no links: the virgin forest.
   What might be called "reference points" or "coordinates."

0 1962-08-08, #Agenda Vol 03, #The Mother, #Integral Yoga
   I understand. I understand full well. But you must learn how to wait. Were you to write in that way now, it would be perfectly useless to the reading public they wouldnt understand a thing.
   What you read to me is very goodvery good, very useful. Au revoir, mon petit.

0 1962-08-14, #Agenda Vol 03, #The Mother, #Integral Yoga
   (Satprem did not keep any record of his questions at the beginning of the following conversation, nor does he exactly remember the circumstances that led to it. It seems that he wanted to write a letter to X, his former Tantric guru, or meet him, to explain what had happened and, in fact, to tell X that he still held him in deepest affection, despite external circumstances and Satprem's outward break with him.)
   One must never go back; one must always go forward.

0 1962-08-25, #Agenda Vol 03, #The Mother, #Integral Yoga
   (Satprem complains that he finds it difficult to write his book. Mother concentrates for about fifteen minutes, then says:)
   All right.
   He came and put all sorts of things around you for you to write. All sorts of golden things.
   So they must be written. You can tell me about it on Tuesday. And again he repeated, No worry, no worry. Take it easy, take it easy. And it was as if he wanted to sit you down by a running river, as if you could see the water flowing, flowing, flowing, flowing so naturally along. As if you were sitting in a lovely flower-strewn meadow by a flowing stream. And he was saying, Dont worry, take it easy, take it easy.
   He was putting all kinds of things around you. So there you are.

0 1962-09-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   Prayers and Meditations came to me, you knowit was dictated each time. I would write at the end of my concentration, and it didnt pass through the mind, it just came and it obviously came from someone interested in beautiful form. I used to keep it under lock and key so nobody would see it. But when I came here Sri Aurobindo asked about it, so I showed him a few pages and then he wanted to see the rest. Otherwise I would have always kept it locked away. I destroyed whatever was leftthere were five thick volumes in which I had written every single day (there was some repetition, of course): the outcome of my concentrations. So I chose which parts would be published (Sri Aurobindo helped in the choice), copied them out, and then I cut the pages up and had the rest burned.
   Thats a shame!
  --
   It wasnt written for anyone and wasnt meant to be read. I showed it to Sri Aurobindo because he was speaking of certain things and I said, Ah, yes, thats the experience I had in. Then I showed him my notebook for that date (there was something written for each day).
   Five thick notebooks, year after year. Even here I kept on writing for a while.
   I wrote a lot in Japan.
  --
   So Ive said that if people want to read what I have written (of course I have written certain things in English, like Conversations with the Mother, which I later rewrote in Frenchnot exactly in the same way, but nearly; so thats all right, its written in English) but those who want to read me, well, let them learn French, it wont do them any harm!
   French gives a precision to thought like no other language.

0 1962-09-26, #Agenda Vol 03, #The Mother, #Integral Yoga
   You may ask me questions, but you will find all the answers in what he has written, dont you think?
   Yes and no.
  --
   In the end, I think its up to each one to name what he wants the way he wants. Thats how I have always felt. Even in Hindu tradition it is written: Man is chattel for the gods; beware of the gods.
   All this is merely a question of language to mewords to suit each one according to his nature.

0 1962-10-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   No. Well, you can write it up; Ill see. But I dont have much to say.
   (silence)
  --
   Im asking you questions because Ive got a book to write!
   Oh, but dont speak of this in your book! People will say youre completely cracked (Mother laughs).

0 1962-10-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   Many of these aphorisms were surely written at a time when the higher mind suddenly surged into the Supermind. It hasnt yet forgotten how things look in the ordinary way, but it now sees how they are in the supramental way. And as a result, theres this kind of thing, thats what gives this paradoxical form. Because the one is not forgotten and the other is already perceived.
   (long silence)
  --
   I have the feeling that Sri Aurobindo was in his period of ascent, the intuitive mind was piercing through and coming into contact with the Supermind, and it was coming into his thought like bursts of lightwhoosh! And then he would write these things. But if you follow the movement, you see the Origin.
   This is plainly what he meant: Error is one of the innumerable, infinite possibilities (infinite means that absolutely nothing is outside the possibility of being). So where is there room for error in this? Its WE who call it error, its totally arbitrary. Thats an error, we say but in relation to what? To our judgment of what is true, yes, but certainly not in relation to the Lords judgment, since it is part of Him!
  --
   People come, letters arrive, various circumstances and problems arise (its over now, but at the timeeven a year ago that kind of thing was sometimes a problem for me). Well, right away, I (Mother opens her hands in front of her forehead, palms upwards, as though presenting the problem to the Lord): Here, Lord, look at this. All I am good for is (same gesture): I am presenting it to You, Lord. And then I keep still, I just keep still: I wont move unless You move me, I wont speak unless You make me speak. And then you stop thinking about it. You think about it just for a second, long enough to do this (same gesture). It comes in like this, then up it goes (gesture showing a problem coming to Mother from one side and being sent above). And later, you suddenly realize youre speaking or acting or making a decision or writing a letter or and He has done it all.
   But one can be full of excellent goodwill and still want to Do things. And thats what complicates everything. Or else theres a lack of faith, a lack of belief in the Lords abilityyou think you have to do things yourself because He doesnt know how! (Mother laughs) This sort of stupidity is very widespread, you know: How can He see these things? Were living in a world of Falsehood, how can He see Falsehood? But in fact He does see things as they are!
  --
   It would be all right if I was writing stories or poetry, but to write something that has to hang together.
   That doesnt matter! It will hang together by an invisible thread, and that will be far more interesting.

0 1962-10-20, #Agenda Vol 03, #The Mother, #Integral Yoga
   Sri Aurobindo has brought (how to describe it?) something like this (a small piece of furniture next to Mother, with shelves where she stacks letters and papers), but with all kinds of little like little racks, and on each rack there were a number of written notes, which looked like pieces of information. It was just this high, and he set it down next to you. He just now set it down beside you, saying it was for you.
   All kinds of things. On each rack lay a number of notes on a particular subject. There were three rows at each level, one like that, one like that, one like that (on the upper part; I couldnt see the bottom because it was behind you). And the sheets of paper were lifting up slightly to show me there were several of them.

0 1962-10-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   H.S.1 has written to me, and there was a sentence in his letter that brought a certain problem to my attention. He said, I have done so many hours of translationits a mechanical task. I wondered what he meant by mechanical task because, as far as I am concerned, you cant translate unless you have the experienceif you start translating word for word, it no longer means anything at all. Unless you have the experience of what you translate, you cant translate it. Then I suddenly realized that the Chinese cant translate the way we do! In Chinese, each character represents an idea rather than a separate word; the basis is ideas, not words and their meanings, so translation must be a completely different kind of work for them. So I started identifying with H.S., to understand how he is translating Sri Aurobindos Synthesis of Yoga into Chinese charactershes had to find new characters! It was very interesting. He must have invented characters. Chinese characters are made up of root-signs, and the meaning changes according to the positions of the root-signs. Each root-sign can be simplified, depending on where its placed in combination with other root-signsat the top of the character, at the bottom, or to one side or the other. And so, finding the right combination for new ideas must be a fascinating task! (I dont know how many root-signs can be put in one character, but some characters are quite large and must contain a lot of them; as a matter of fact, I have been shown characters expressing new scientific discoveries, and they were very big.) But how interesting it must be to work with new ideas that way! And H.S. calls it a mechanical task.
   The mans a genius!
  --
   Probably in March 1920, at the time Mao Tse-tung was writing The Great Union of the Popular Masses.
   Sat: existence or being; Chit-Tapas: consciousness-energy; the third member of the trinity is Ananda: bliss.

0 1962-11-10, #Agenda Vol 03, #The Mother, #Integral Yoga
   Some people found it interesting, mon petit! First of all, Sri Aurobindo was there it was like a large hall: a very large room with scarcely any walls, just enough so it didnt seem wide open to everything. And then there was a kind of musical instrument, like a grand piano, but much bigger and higher, playing its own music: nobody was playing it. And its own music was the music of what you have written. It was taking the form of something like luminous, colored sheets of paper, tinged with gold, with pink, which were scattering in the air and then very slowly falling onto a floor that was scarcely a floor, with an almost birdlike movement. They were falling, fallingalmost square sheets of paper falling one upon another like feathersnothing heavy about it. And then from the left a being like a god from the overmind entered the room; he was both like a Hindu deity with a tiara, and a kind of angel in a long robe (a combination of the two), and he moved so lightly, without touching the groundhe was all lightness. And with a very lovely and harmonious movement (everything was so harmonious!), he gathered up all the sheets: he took them in his arms and they stayed therethey were weightless, you see. He gathered them up, smiling all the while, with a young and very, very luminous and happy face something very lovely. Then, when he had gathered them all up, he turned towards me (I was here; you were over there, the music was there and Sri Aurobindo was there), and said as he was leaving, I am taking all this to give to them, as if he were returning to the overmental world where they were greatly interested in it! (Mother laughs.)
   But it was all so lovely, so very lovely! There was a rhythm; it was all unfolding rhythmically, a rhythm of the falling sheets of paper; and a rhythm moving along very slowly, not in a straight line, and undulating.
  --
   Thats what I was beginning to see towards the end. It took form gradually, gradually, and it was all there by the time you finished reading. At the beginning my attention was divided between what you were reading and what was going on; afterwards it was entirely focused on what was happening: your sheets of paper falling and landing weightlessly, like birds, and spreading over a floor that wasnt solid (it was there just to give the impression of a room, but you could see through it). And while you were reading, he was gathering them all up, with a long robe trailing behind him. This being was made of practically the same substance as the sheets coming out of the piano (it was a kind of piano, it was playing music, but it was the principle of what you have written). So he gathered up everything, and when he had a stack this big, he said, I am going to take it and show it to them.
   It was really lovely.

0 1962-11-14, #Agenda Vol 03, #The Mother, #Integral Yoga
   You have formulated it very, very well. Do you unwittingly feel my experience and write it, or do I. I dont know, its all bound up together. But its most interesting.
   Because my impression was that the higher I rise, the more I notice things below. I wasnt making a doctrine or theory of it, of course I got rid of that habit a long time ago. But I was looking at it, merely taking note of the fact, without telling myself it was for this or that reason (as you explain here in your book). I observed the phenomenon and was able to say: the more I feel this constant, luminous Presence, the more I see those things. So it has become very clear to me that it is impossible to manifest THAT integrally without everything below being offered up to the Light.

0 1962-11-17, #Agenda Vol 03, #The Mother, #Integral Yoga
   It was so strong that when I was told what X had written, somewhere (its somewhere off to my right, I dont know) That [the Creative Force] responded right away (we have to use words, and words just dont work but I have nothing else at my disposal), and It said, Well, he wants to remain on the other side, then.
   I refrained from saying anything.
   And with the consciousness here, I looked (of course I was asked how he could write or think such things), and I said that each realm has its own determinism, and if you see only that determinism, things seem absolutely decreed. Xs vision, I said, belongs to the vital-physical determinism of the earth (Life and Matter), in which the catastrophe seems inevitable; but there are higher realms whose intervention can change everything.
   But one must see and live in those higher regions.
  --
   But everything Sri Aurobindo said has always come true. You know he also said (but it was in jest, he didnt write it) concerning reuniting with Pakistan he told me: Ten years. It will take ten years. The ten years passed and nothing happenedOFFICIALLY nothing happened. But the truth is (I learned it through certain government officials), Pakistan did make some overtures in that direction, asking for a union to be reestablished (they would have kept some sort of autonomy, but the two countries would have UNITED, it would have been a UNION), and Nehru refused.
   How foolish!

0 1962-11-20, #Agenda Vol 03, #The Mother, #Integral Yoga
   I dont forget what Sri Aurobindo saiddeclared (in writing): that in 1967 the supramental Power will be behind all the earths governments. Whether its these people or those or whoever, they will be directly, maybe not consciously, but directly under the influence of the supramental forces, which will make them do what has to be done. And so, of course, the first result will be a kind of worldwide collaborationhe explicitly told me that, and he wrote it down. Thats what he had seen. But he didnt say we would get there without without catastrophe. He never said that.
   Well, mon petit.

0 1962-11-23, #Agenda Vol 03, #The Mother, #Integral Yoga
   And just last time, when I told you I wasnt very well, it happened during the night, and it was the equivalent of what you write here, but purely material, in the body. In your book you describe it rather psychologically, like a phenomenon of consciousness, that is; but here its a phenomenon of the cells. So hurry to bring me the triumph! (Mother laughs) I was telling myself just this morning how exhausting it was, this perpetual battleoh, what a battle.
   So when you write of the victory, perhaps I too will do a victory dance!
   ***

0 1962-11-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   When I came out of it, I drew only one conclusion: Why am I not in such states more often? I waste my time with a mountain of external things: reading and writing letters, seeing people, doing this and that, putting some order into matter (theres a very strong tendency to bring orderan order of a higher logicinto SMALL material things)why? Then the reply came, not in words but very clearly: Dont worry (Mother laughs). It has to be this way and its a time of transition.
   A time will come when it will all be done automatically, but right now that would be impossible. As it is, the way the Force acts is already making people here a little disorientedits verging on being unintelligible to them. In other words, its beginning to obey another law. For instance, to know at the exact moment what needs to be done or said, whats going to happenif theres the slightest bit of concern or concentration to know, it doesnt come. But if I am just like that, simply in a kind of inner immobility, then for all the little details of life, I know at the exact moment. What needs to be said comes: you say this. And not like an order from outside: it just comes, there it is. What needs to be said is there, the reply that needs to be sent is there; the person who enters, entersyoure not forewarned. You do things in a kind of automatic way. In the mental world, you think of something before doing it (it may happen very fast, but both movements are distinct); here it isnt like that.
  --
   None of this can be put in writing!
   Of course it can!
  --
   As soon as I saw that I understood. Well, I told myself, if I were a philosopher I could write a thick book about this! It made me laugh. Because its not just ONE thing: there are heaps of them, all the time, all the time. Things like this are happening all the time.
   The Lord is enjoying himself!

0 1962-12-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   And simultaneously, an old formation I hadnt seen for a long time fell on me again: distaste for writing, desire to leave, things like that.
   Yes, there was a hostile onslaught.

0 1962-12-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   Madame Thon, who was English, was the one who wrote, but she used to write stories, while this this looks like Barleys work to me, because I read something at the end, on the last page, which is rather. Its pathetic, actually, its all really pathetic.
   (Mother leafs through the pages, laughing as she reads:)

0 1962-12-19, #Agenda Vol 03, #The Mother, #Integral Yoga
   Even if I speak to someone more intelligent or better informed. Once or twice I said something to Pavitra, to see what would happen: he immediately dogmatizes, makes a mental principle out of it (consistent with Sri Aurobindos teaching, of course!). And it becomes something rigid, like a box. And he tries! He tries, he KNOWS he shouldnt do that, but. Which means one cannot understand unless one has the experienceyou must have the experience of all this somewhere, mon petit, otherwise you couldnt write about it!
   But its Sri Aurobindo!

0 1962-12-22, #Agenda Vol 03, #The Mother, #Integral Yoga
   If I spent the whole night writing, as Sri Aurobindo used to do, I might be able to keep up to date. But I have no intention of doing that, because my nights are very interesting!
   I have had some rather strange things have been happening. I dont know whether you understand the difference between the memory of an inner experience (from the subtle physical, the subconscient, all the inner regions) and the memory of a physical fact. There is a very great difference in quality, the same difference that exists between inner vision and physical vision. Physical vision is precise, well defined, and at the same time flat I dont know how to explain it: its very flat, totally superficial, but very accurate, with the kind of accuracy and precision that defines things which are really not defined at all. Well, theres the same difference in quality between the two types of memory as between the two types of vision. And in the last few days Ive realized that I had the memory of having gone downstairs, of having seen certain people and things, spoken and organized certain thingsseveral different scenes of the PHYSICAL memory. Not at all things I saw with the inner vision while exteriorized, but the MATERIAL memory of having done certain things.

0 1963-01-12, #Agenda Vol 04, #The Mother, #Integral Yoga
   Its a strange phenomenon: as soon as I sit down to translate, in the space of one or two seconds, no more, I become a different person. I writeit isnt I who write, I know its Sri Aurobindo.
   And he suggests some words to me, that is, suddenly I see: Like this. I hear the sentence and write it down. Sometimes its very different, though I can see the meaning is the same; and sometimes it isnt French.
   Do you have the next aphorism?
  --
   Its rather odd, at times it comes in torrents (more than streams): forms, images, expressions, revelations, it comes flowing, flowing, flowingif I started writing I could write endlessly. At other times its total immobility. And if I try to disturb that, it means falling back into the ordinary stupidity.
   Well see.
  --
   At the time, there were all the minute details of observation that make the experience so concrete. If I were to write it all, it would be worthwhile. But they are countless! I would spend my days writing down my nights! What to do?
   This is ONE kindthere are so many different kinds. For the body too, there are countless observations: for example, a vibration like this (gesture) brings eternal bliss; a MINUSCULE shift (it looks like a shiftis it a shift? Is it what? A distortion? An addition? Or is it its all kinds of different things at once), and it turns into anguish and dreadful discomfort THE VERY SAME THING. And so forth. Tons of things that could be written down!
   And if it were all noted down clearly, accurately, down to the last detail, it would be worth it, but just look (Mother shows a pile of papers beside her): work everywhere! Letters and letters! Three, four, five, ten, twenty every day, not to mention all the decisions I must make instantly and write on the spot. This morning I wrote four urgent notes like that when Nolini was here, and you saw how it was with Pavitra.
   And I cant say it isnt importantit is important, in that all those people depend on me. I cant make them overnight capable of receiving fully and clearly, without any external expression, all that I do. I cant ask them to transform themselves by a miracle, Ive got to help them!
  --
   And not only here: here, there, everywhere, all over the world. And it doesnt get recorded in the head (thats impossible! I would go mad), but it stays in the consciousness (Mother makes a gesture around her head) and I just have to stop and pay attention: What is it? (Mother catches the vibration coming to her) But you understand, how do you record all this in spoken or written words? We would have to write fifty lines at the same time! Its impossible.
   But it is conscious.

0 1963-01-14, #Agenda Vol 04, #The Mother, #Integral Yoga
   It has become quite an entertaining little field of experiences, by the way. Because nowadays I send people cards, and I have lots of cards, innumerable kinds of cards2 (C. spends his time preparing them), and automatically, whenever I have to write a card for someone, it isnt as I decided beforeh and (because sometimes I decide beforehand), the choice is made at the last minute: THIS is the card I must send and THIS is what I must say. I neednt worry about it, it comes just in time. Then I only have to get up, go find the card, write, and its all over. People will tell me (precisely those who lead a spiritual life), What! You make such a trifle the object of a spiritual experience! And its the same with ALL small things: what object to be used, what perfume to put on, what bath salts, all manner of futile, frivolous, unimportant thingsHow shocking! I dont even make an effort to find out or to (think, thank God I dont think!), it just comes: this, that, that. Not saidKNOWN. It isnt even said, I am not told, Do this, never. Its KNOWN: Ah, here we are, thats it! And I choose and do itvery comfortable!
   It was actually my experience (for a long, long time, many years) but, these last few days, concrete, in the bodys cells. There arent things in which the Lord is and things in which He isntthere are only fools who think so! He is ALWAYS there. He takes nothing seriously and has fun with everything. And He plays with you, if you know how to play but you dont, people dont know how to play. But how well He knows! How He plays with everything, with the smallest things: you have objects to put on your table? Dont think you have to ponder over how to arrange themno, well play: lets put this here, lets put that there, lets put this like that. Then some other day (because people think, Now she has decided on this arrangement, so thats the way its going to bewell, not so!), some other day (they want to help you! They want to help you put things in order, so it just becomes a mess!), I stay still and quiet, and then we start playing: So! Lets put this here, and that there, and this there ah! (Mother laughs) Since I saw you last time it has been that way constantly, probably to prepare me for this aphorism!

0 1963-01-30, #Agenda Vol 04, #The Mother, #Integral Yoga
   It goes with fantastic speed, meaning that in ten minutes I translate ten lines. On the whole, only three or four times are there a couple of alternative possibilities, which I jot down immediately. Once, here (Mother shows a passage with erasures in her manuscript), the correction came, absolute. No, he said, not thatTHIS. So I erased what I had written.
   Here, read the English first.
  --
   The trouble is writing, the materialization between the vision and the writing; the Force has to drive the hand and the pencil, and there is a slight theres still a very slight resistance. Otherwise, if I could write automatically, oh, how nice it would be!
   There may be (I cant say, its all imagination because I dont know), there may come a few somewhat weird things. But there is an insistence on the need to keep to each line as though it stood all alone in the universe. No mixing up the line order, no, no, no! For when he wrote it, he SAW it that way I knew nothing about that, I didnt even know how he wrote it (he dictated it, I believe, for the most part), but thats what he tells me now. Everything comes to a stop, everything, and then, oh, how we enjoy ourselves! I enjoy myself! Its more enjoyable than anything. I even told him yesterday, But why write? Whats the use? Then he filled me with a sort of delight. Naturally, someone in the ordinary consciousness may say, Its very selfish, but And then its like a vision of the future (not too near, not extremely nearnot extremely far either) a future when this sort of white thingwhite and stillwould spread out, and then, with the help of this work, a larger number of minds may come to understand. But thats secondary; I do the translation simply for the joy of it, thats all. A satisfaction that may be called selfish, but when he is told, Its selfish, he replies that there is no one more selfish than the Lord, because all He does is for Himself!
   There.
  --
   In my case it was from the age of twenty to thirty that I was concerned with French (before twenty I was more involved in vision: painting; and sound: music), but as regards language, literature, language sounds ( written or spoken), it was approximately from twenty to thirty. The Prayers and Meditations were written spontaneously with that rhythm. If I stayed in an ordinary consciousness I would get the knack of that rhythm but now it doesnt work that way, it wont do!
   Yesterday, after my translation, I was surprised at that sense a sense of absolute: THATS HOW IT IS. Then I tried to enter into the literary mind and wondered, What would be its various suggestions? And suddenly, I saw somehow (somehow, somewhere there) a host of suggestions for every line! Ohh! No doubt, I thought, it IS an absolute! The words came like that, without any room for discussion or anything. To give you an example: when he says the clamour of the human plane, clameur exists in French, its a very nice wordhe didnt want it, he said No, without any discussion. It wasnt an answer to a discussion, he just said, Not clameur: vacarme.1 It isnt as though he was weighing one word against another, it wasnt a matter of words but the THOUGHT of the word, the SENSE of the word: No, not clameur, its vacarme.
  --
   But I would like us to revise the translation in the same way, because I am sure he will be herehe is always here when I translate. Then I will go back into that state, while you will do the work! (Laughing) You will write. And then, unless your vocabulary is very extensive (mine used to be extensive, but now it has become quite limited), well need a decent dictionary. But I am afraid none will have anything to offer.
   I even find they should be avoided.

0 1963-02-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   Last night or the night before, I was in Sri Aurobindos house and he was telling me, Some things are going wrong. And he showed me around his house. There were some pipesbig pipes that had burst. You see, he told me, people have been careless. In some places they had taken away all the furniture and were cleaning up in a stupid way: See, he said, they dont do things the proper way. Then I understood it was the reflection of the way things happen here. And he was (not angry, he is never angry), but people gave him a lot of bother, they were preventing him from doing his work: I would come in a room and try to arrange a corner because he wanted to write, but it was impossible, the whole setup made it impossible for him to have even a decent corner where he could write then at other times, it would be quite fine. Because it changes continuously. The layout of rooms has an inner meaningit MEANS somethingso it always stays the same as if the setting stayed unchanged (because its not a house built from an architects plan! Its his own house, which he has arranged according to his taste, so it stays that way). But people seem to have unrestricted entry there, and everyone wants to do something, to make himself useful, (laughing) so its terrible! This is what erased my experience or pushed it back into the realm of memories. As though he were saying, Dont be too concerned with universal things, because over here (laughing) things arent too smooth!
   ***
  --
   And it teaches me English without books! Now, whenever I have to write a letter, all the words come by themselves: the CONTENT of the word (just as I told you for moment and instant), now it works the same way with all words! Yesterday I wrote something in English for a doctor here (Mother looks for a paper): The world progresses so rapidly that we must be ready at any moment to over pass what we knew in order to know better. And you know, I never think: it just comes, either the sound or the written word (it depends on the case: now Ill see the written words, now Ill hear the sound). For instance, the word advance came first, and with it came quick, quickly, repeatedly [the world advances so quickly]. Then came progress, and quickly was out of the picture; and suddenly rapidly came forward. So I understood how it worked, how it works for all words! I understood: progress (the idea or inner meaning of progress) calls for rapidly; and advance calls for quickly. Putting it like this sounds like splitting hairs, but when I saw it, it was positively irrefutable! The word was alive, its content was alive, and along with it was its friend, the word that went with it; and the word that wasnt its friend was not to be seen, it wasnt in the mood! Oh, it was so funny! For that alone it is worth the trouble.
   I have made some experiments with French too. I wrote something: Pour chacun, le plus important est de savoir si on appartient au passe qui se perpetue, au present qui sepuise, lavenir qui veut natre. [The most important point for everyone is to know whether he belongs to the past perpetuating itself, to the present exhausting itself, or to the future trying to be born.] I gave it to Zhe didnt understand. So I told him, It doesnt mean our past, our present or our future. I wrote this when I was in that state [the experience Mother told at the beginning of this conversation], and it was in connection with a very sweet old lady who has just left her body. This is what I said to her. Everybody had been expecting her departure for more than a month or two, but I said, You will see, she is going to last; she will last for at least another month or two. Because she knows how to live within, outside her body, and the body lives on out of habit, without jerks and jolts. That was her condition, and it could last a very long time. They had announced she would leave within two days, but I said, Its not true. I know her well, in the sense that she had come out of her body and there was a link with me. And I said to her, What do you care! (though she wasnt at all worried, she was staying peacefully with me), The whole point is to know whether one belongs to the past perpetuating itself, to the present exhausting itself, or to the future trying to be born. Sometimes what WE call the past is right here, its the future trying to be born; sometimes what WE call the present is something in advance, something that came ahead of time; but sometimes also its something that came late, that is still part of all that is to disappear I saw it all: people, things, circumstances, everything through that perception, the vibration that would go on transforming itself, the vibration that would exhaust itself and disappear, the vibration that, though manifested for a long time, would be entitled to continue, to persist that changes all notions! It was so interesting! So I wrote it down as it waswithout any explanations (you dont feel much like explaining in such a case, the thing is so self-evident!). Poor Z, he stared at meall at sea! So I told him, Dont try to understand. I am not speaking of the past, present and future as we know them, its something else. (Mother laughs)

0 1963-03-09, #Agenda Vol 04, #The Mother, #Integral Yoga
   In the following conversation, Mother gave a very recent example of someone cured by the supramental force acting in the material mind: "After three warnings which he didn't heed, A. [a Paris disciple], one morning, found himself half-paralyzed. And the next day, it started spreading to the other side, the left side. At that point, he gave a callit struck him to see one side completely paralyzed and the other following suit, he saw himself going down, so he gave a call. And he says that inside a few minutes, a stupendous Force came into him and that Force said, "No!" And almost automatically, everything came to a stop. Nothing came over the left side, and the right side started to improve. And when I received the first telegram informing me that A. had to take to his bed because of an 'attack' (a 'heart attack,' they said, but it wasn't the heart, it was an embolism in the brain), with the telegram in my hands, I saw, written OVER the telegram's words: 'It's nothing, no need to worry'! So I said coolly, 'Oh' it's nothing, no need to worry.' (Mother laughs) Then the letter came with all the details: thrombosis, and so on. But he says he feels a Force [near Mother] that's not in his ordinary little life over there, he finds it makes all the differenceit's something which gives a LIFE that's not in his ordinary little life in France. Anyhow, this is something like a miracle."
   Just what presides over the "inevitability" of accidents, including gravitation, illness and death.

0 1963-03-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   Oh, thats absolutely correct, absolutely true. But anyway, its a fact. And ultimately, a victory thats conditional [on others], well, its just a way to speed up Natures movement a little. If thats what it is, all well and good but as I said (its very good, I make no demands, I dont protest, I am quite peaceful, and, to tell the truth, the result is all the same to me), theres nothing worth mentioning, thats what I mean, you cant write stories about that! (laughing) Its not worth talking about it.
   If there were something like a living proof of the truth of what was promisedah, that would be worthwhile. But thats not it! We havent reached that point. It [a victory conditional on others] speeds things up a little; but it has always been said that if people joined in the effort, it would speed things up to some extentsome extent, but to what extent? We cant say.

0 1963-04-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   So I advised him to be sure to keep his eyes open: it maintains a certain activity. When you close your eyes, you plunge into trance (you are perfectly conscious, but you go into trance and the body is absolutely stilled). Thats what Thon had taught me: you free the body consciousness and train it in such a way that it can act on its own, so that while you are deep in trance, you can get up, write, speak, do anythingyou are outside the body, theres just a link left. But its a whole training. Its not too easy, but still it can be done.
   I did it to the point that even if the link is cut (I had the experience), the body can go on speaking. Very useful.

0 1963-04-22, #Agenda Vol 04, #The Mother, #Integral Yoga
   I have just written a word to Mother to tell her that if I could, I would catch the first train home. When I arrived here, I got a horrible impression as never before, almost a panic. Everything was so terribly void and far away. Probably I have grown hypersensitive. If I were not afraid of yielding to that impression and if it werent rude to X, I would take noon train today. The new guest house is beyond description1: cement walls enclosed within cement walls; the plan is so wonderful that not a whiff of air can blow in here, nor can one see a single blade of grass. There are magnificent wrought-iron railings and openwork cement designs, but not even the most basic amenities. I absolutely refused to enter that sarcophagus, so they put me up in an adjoining house purchased by X and used as a garage. Its unspeakably filthy. It didnt even occur to them to offer me a mat. Finally they brought a bench for me to sleep on, which I refused. So much for the material conditions. I hope the body will get better. As soon as I can decently leave, I shall weigh anchor.
   Signed: Satprem

0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
   About this big [approximately four inches]. And the paper should be very smooth. You understand, it should be written with chandanam [sandal paste] and a stick! And assuming each diagram takes me three or four minutes for seventy-two that means itll be a good four hours! So the paper should be smooth enough and a good amount: seventy-two sheets every day.
   Seventy-two sheets. Where can we find that?
  --
   The water would soak into it! Because I have to write with chandanam mixed in water, you understand, and with a twig of Divine Love! [pomegranate]
   Without a piece of cotton or anything?
  --
   Why not? It doesnt occur to him [X] because hes used to sitting and writing on the ground. Its the same as if I thought it impossible to meditate unless I sat cross-legged and bolt upright! Fortunately, I lived with Sri Aurobindo, who never used to sit cross-legged. He told me right away that it was all a question of habitssubconscious habits. It has no importance whatsoever. And how well he explained: if a posture is necessary for you, it will come by itself. And its perfectly true, for instance, that when necessary, the body will suddenly sit up straightit comes spontaneously. As he said, the important thing is not the external frame but the inner experience, and if there is a physical necessity and your inner experience is entirely sincere, that physical necessity will come ALL BY ITSELF.2 This is something I am absolutely sure of. And he gave me his own example (I had mine, too) of certain things considered dangerous or bad, which we both did independently and spontaneously, and which were a great help to us! Consequently, all those stories of posture and so on are the petty mechanical bounds of the human mind.
   It came to me while I was walking [for the japa]. I had a kind of vision of you squatting askew and writing. And I thought, But thats awful! Hell ruin his health!
   What is needed is to have the inner attitude.
  --
   Dont you feel the words you write?
   Theyre figures. Figures and one Sanskrit letter. But you cant say theres much soul in figures, can you?
  --
   Ill write it for you.
   (Satprem draws the Tantric diagram he has been instructed to do 72 times a day for three times 72 days. It is a square divided into 9 smaller squares which contain figures and one Sanskrit letter. The first thing Mother does is to add up all the figures:)
  --
   (Mother suddenly points to a piece of paper on the table beside her, on which the figure 8 is written)
   Did you notice this figure? Theres a line in Savitri (I cant quote exactly): Wherever Nature is, He (the Supreme) too is there, for, in truth, He and She are one.3 I was asked to find an illustration for this line,4 and I found the 8.
  --
   (Mother pores over the diagram for a long time. It should be noted that the figures of the diagram must be read and written in a particular order to have their full power.)
   Oh, theres a music!
  --
   There, mon petit. Now I would advise you to take a comfortable chair, a table on which you can write comfortably, put it before you and get on with it!
   Its a pity we cant note the music down.
  --
   I know someone who could note it down: Sunil could note it down, he knows how to write music. I no longer do Ive forgotten all that. I have spent all my time forgetting everything.
   I used to write my Sanskrit as I write Frenchall gone.
   One must learn to lose everything in order to gain everything. Always, every minute.
  --
   Mother later clarified: "'Glory to You, O Lord' isn't MY mantra, it's something I ADDED to itmy mantra is something else altogether, that's not it. When I say that my mantra has the power of immortality, I mean the other, the one I don't speak of! I have never given the words.... You see, at the end of my walk, a kind of enthusiasm rises, and with that enthusiasm, the 'Glory to You' came to me, but it's part of the prayer I had written in Prayers and Meditations: 'Glory to You, O Lord, all-triumphant Supreme' etc. (it's a long prayer). It came back suddenly, and as it came back spontaneously, I kept it. Moreover, when Sri Aurobindo read this prayer in Prayers and Meditations, he told me it was very strong. So I added this phrase as a kind of tail to my japa. But 'Glory to You, O Lord' isn't my spontaneous mantrait came spontaneously, but it was something written very long ago. The two things are different."
   Such is the case, for example, of Anandamayi-M, who was said to be hysterical because of the strange gestures she made during her meditations, until it turned out that they were ritual asanas and mudras which she performed spontaneously.

0 1963-05-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   He understands. Maybe he means some passages that are a bit lengthy from a literary standpoint. Anyway, I dont know, hell write to me. He will tell me. Id be curious to know what he understood. But the man is open-minded.
   My own impression is rather that in order to appreciate the book fully, you must already know a lota lot more than those people know.
  --
   Oh, hes very fine! Much better than what he writes.
   Id like to ask you a little question. In this book on Sri Aurobindo, I say in passing that the three aspectsTranscendent, Immanent, Cosmicprobably correspond to the Catholic Trinity, Father, Son and Holy Spirit. Could you tell me the exact correspondence? The Father is clearly the Transcendent, but the Son?

0 1963-06-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   How is your writing coming on? All right?
   Yes, I am no longer tired as I was before, but Its a domain that seems so mechanical to me!

0 1963-06-15, #Agenda Vol 04, #The Mother, #Integral Yoga
   Ive received a letter from a friend in France who speaks at length of someone who has written three volumes entitled Gnosis.
   Ohh!
  --
   He has written three volumes entitled Gnosis.
   Quite an ambition.
  --
   But mentally, you know (Mother makes a gesture: completely obtuse). There is a prince of Kashmir who came here once, a young man3; he went to England, and there he wrote a thesis on Sri Aurobindos political life, Sri Aurobindo, Prophet of Indian Nationalism, with a preface by Jawaharlal Nehru. I read the preface, but afterwards, the day after I saw Nehruits awful! Understands nothing, he understands nothing, nothing, nothing, absolutely obtuse. Its very kind, but written by someone who understands nothing. I will tell you the thing: between my first and second visits here, while I was away in Japan and Gandhi was starting his campaign,4 he sent a telegram, then a messenger, to Sri Aurobindo here, asking him to be president of the Congressto which Sri Aurobindo answered No.
   Those people never forgave him.
  --
   I suffer when I write. When I write, I burn. I burn, my body literally burns! When I wrote the book on Sri Aurobindo, I was exhaustedit burns me, you see, I am ablaze! And then I get covered all over with salt: I dont sweat but I get covered with salt!
   Oh, youre really a man of the West.
  --
   Oh, as long as I dont write, it doesnt matter I dont suppose Im going to write books all the time?!
   Next time, Ill give you a bottle of lotion. Before writing, rub yourself with it! (laughter) It keeps you cool.
   Kshatrya: the caste of warriors and kings.

0 1963-06-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   All the details are clearit would take a book to write them. Everybody now has his place and meaning.3 And theyre all so content, so content! So BLISSFULLY ignorant of the condition they live in. And Im not speaking of people who know nothing: all those who were there last night were people full of philosophy, of knowledge, of spiritual experiences and all that the cream.
   The elite of mankind.

0 1963-06-26a, #Agenda Vol 04, #The Mother, #Integral Yoga
   I made an experiment: writing the letter OM. When you have written it four, five, six times, it becomes excellent!
   I wanted to know why you were asked to do that work and what you could draw from it. So I sat down to write your yantram, and it became very living, I could see it in front of me I kept seeing it all the while. But then, I thought, the VERY FACT of writing must have an effect. Then I started writing the letter OM carefully. Well, when I came to the fourth, the fifth, it became excellentexcellent, as though it were creating a vibration. Thats the power it has, an external power. But then it was very amusing (the body is like a childreally a child), suddenly it said, Oh, what a lovely game! To be sitting like this and writing, oh, how amusing! If I had the time, it would be great fun to write and write, lots and lots and lots of times. I saw that in the bodyin the bodys cells. Then I understood.
   Basically, these are almost methods for children (children from the spiritual viewpoint), young soulschild-souls. They are methods for child-souls.
   I used to write my whole japa fluently like that, in Sanskrit,1 now I have forgotten everything again.
   (Then Mother starts writing from memory Satprems yantram with its nine figures, in the prescribed order. A few days earlier, Mother had done it without a single mistake; today she stops in the middle:)
   Impossible to remember anything in the ordinary way (not that I try, either). The things I have to remember come spontaneously: they become living and present, they have a reality.
  --
   Satprem has entire pages written and re written in Sanskrit by Mother.
   ***

0 1963-06-26b, #Agenda Vol 04, #The Mother, #Integral Yoga
   I had a dream this afternoon. I told it to Satprem, who said I should write to you about it.
   I was on a staircase that looked like the one leading to the meditation room. Two Ashram girls, about sixteen or seventeen years old, were there, waiting to go upstairs to see mother. When I heard that, I was seized by a sense of great danger. Because I KNEW that You werent there. So I began to give instructions to the two girls, whom I knew, in fact, one especially. I dont remember what I told them but it was a matter of willof life and death. The girl who knew me well promised she would do as I said, the other didnt seem to understand, and time was running out. In fact, the first girl had hardly had time to understand when the door opened and the mother was there to receive us. I had a glimpse of her. She was shorter than You in size, but her face resembled yours, though not the look. Also she had all over her round black spots (not jet black, rather brownish black). But for that, she was white.

0 1963-06-29, #Agenda Vol 04, #The Mother, #Integral Yoga
   Yes, I told her to write to you because, besides her, there were also two Ashram girls who seemed to be in danger.
   Yes. Oh, but there are many who are in dangerbecause theyre not sincere, anyone can deceive them. You know, in such cases, for occult danger, the ONE THING thats absolutely indispensable is sincerity. Its the safeguard and security. Sincerity is security. For example, in the presence of that being, insincere people would have said, Oh, its the Mother. They WOULD NOT HAVE SEEN, you understand. But she sawits her sincerity that saw.
  --
   You did well to ask her to write, it was important enough that I should know, because I have to cleanse the area a little. But I tell you, there are too many, too many insincerities, thats what opens the doorsinsincerity is just like a sentry who opens the door, its nothing but that. And unfortunately, there are lots and lots of insincerities.
   But anyway she got off lightly.

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

0 1963-07-24, #Agenda Vol 04, #The Mother, #Integral Yoga
   Its marvelous! (Mother laughs) Marvelous. And it was written in 45, that is to say during the war the war hadnt ended yet.
   It was the end.1
  --
   I didnt know he had said it, but its written clearly here:
   But it has always seemed to me impossible unless there comes as its support and foundation and guard the Divine Truthwhat I call the supramental and its Divine Power. Otherwise Love itself blinded by the confusions of this present consciousness may stumble in its human receptacles and, even otherwise, may find itself unrecognised, rejected or rapidly degenerating and lost in the frailty of mans inferior nature. But when it comes in the divine truth and power, Divine Love descends first as something transcendent and universal and out of that transcendence and universality it applies itself to persons according to the Divine Truth and Will, creating a vaster, greater, purer personal love than any the human mind or heart can now imagine. It is when one has felt this descent that one can be really an instrument for the birth and action of the Divine Love in the world.

0 1963-08-07, #Agenda Vol 04, #The Mother, #Integral Yoga
   All sorts of things come that way; at one period one thing, at another period another thingthose are periods of inner transformation. For instance, the sense of a universal duplicity (what in the Vedas they call crookedness): the impression that nothing goes straight. I have extraordinary examples of writing a sentence with a clear, precise will, and it was understood (by someone with perfect goodwill) in quite another way, according to his own vision of things. It happened a few days ago. But it happens all the time! I say something, which to me is as clear as can be, and its understood absolutely differently, sometimes the very opposite! So theres the feeling, the sensation that EVERYTHING is that way, all life is that way, all consciousnesses are that way, all vibrations are that wayinstead of going straight, everything is crooked. Its so strong that, as you say, it almost makes you feel sort of ill-at-ease. You are disgusted, it makes you feel sick.
   And at another time, its something else that comes.

0 1963-08-24, #Agenda Vol 04, #The Mother, #Integral Yoga
   I have reached this conclusion: in principle, what gives rapture is the awareness of and union with the Divine (thats the principle), therefore the awareness of and union with the Divine, whether in the world as it is or in the building of a future world, must be the samein principle. Thats what I keep saying to myself all the time: How is it that you dont have that rapture? I do have it: at the time when the whole consciousness is centered in the union, whenever that is, in the midst of any activity, along with that movement of concentration of the consciousness on the union comes rapture. But I must admit it disappears when I am in that its a world of work, but a very chaotic world, in which I act on everything around meand necessarily I have to receive whats around me in order to act on it. I have reached a state in which all that I receive, even the things considered the most painful, leave me absolutely still and indifferentindifferent, not an inactive indifference: no painful reaction of any kind, absolutely neutral (gesture turned to the Eternal), a perfect equanimity. But within that equanimity, there is a precise knowledge of the thing to be done, the words to be said or written, the decision to be made, anyway all that action involves. All that takes place in a state of perfect neutrality, with a sense of the Power at the same time: the Power goes through me, the Power acts, and neutrality stays but theres no rapture. I dont have the enthusiasm, the joy and plenitude of action, not at all.
   And I must say that the state of consciousness that rapture gives would be dangerous in the present state of the world. Because it has almost absolute reactions I can see that that state of rapture has an OVERWHELMING power. But I insist on the word overwhelming, in the sense that its intolerant of, or intolerable to (yes, intolerable to) all thats unlike it! Its the same thing, or almost (not quite the same but almost), as supreme divine Love: the vibration of that ecstasy or rapture is a first hint of the vibration of divine Love, and thats absolutely yes, there is no other word, intolerant, in the sense that it doesnt brook the presence of anything contrary to it.

0 1963-08-28, #Agenda Vol 04, #The Mother, #Integral Yoga
   Let me give you another example: when I answer peoples letters, I never write about myself, I write about them, yet its very personal: its FOR THEM. And in fact, I am coming to see (in not a very pleasant way) that out of a personal answer they want to make a general teaching its absurd! Absurd. I say something to this man or that woman, and Ill say the opposite to someone else! But they publish it. So we should stop publishing anything.
   Either stop publishing anything or else, well, too bad.
  --
   And, truly, sincerely, its absolutely all the same to me. Its the same when people write to me, How wonderful: I smile and I think, What can they understand?! I receive letters priceless letters! Positively exuberant, full of bombastic words, and then there are others who tell me very frankly that they are full of doubt, that I quite simply use tricks to run the whole business (!) like any ordinary human intelligence, and that they cant feel anything divine at all behind all thatboth make the same impression on me, the one and the other! (Mother laughs) To me its all the same thing. Its their opinions they have the right to have any opinions they like. To tell the truth, all that we could reply to them is, Have the opinions that make you progress, whether in this way or that, it doesnt matter in the least!
   Thats not the point. Maybe its the fear (there is a fear somewhere, I dont know), the fear of opening the intimacy a little too much, a fear from the standpoint of the vibrations.

0 1963-08-31, #Agenda Vol 04, #The Mother, #Integral Yoga
   You were in a sort of golden light, rather solid, and then from here (the throat) down to here (the solar plexus), there were all the Tantric colors, you know, all the shades. I dont know if you have ever seen them: the Tantrics have an atmosphere with all the colors, not mixed together but side by side. Its a kind of chart of powers, and according to the color they select and pick out, or use, it serves one purpose or another: one is for health, another for progress, another for understanding, and so forth. That chart was with you, and I saw your hand moving as if you were writing.
   I see those colors, I always see them in association with those who have practiced Tantrism. X always has them with him, and with his guru,1 its even much more, very strong and very intense.
  --
   It was a very interesting worknot intellectual at all, a completely material work, down here, very, very practical. For example, what you write to someone should exactly correspond to the quality and quantity of the Powerwhich acts DIRECTLY, not through the mind. It was very interesting, a very painstaking work. And it was the keyone of the keys to perfect sincerity.
   That was my preoccupation these last few days.
  --
   It takes time simply because of the resistance of the old habits. If we could always let ourselves be carried along, things would go much fastermuch faster. All the time, a hundred times a day (more than that!), I tell myself, Why are you thinking of this? Why are you thinking of that? For example, if I have to answer someone (not always in writing, it can be an [occult] work, to organize something), the Force acts quite naturally, smoothly, without any resistance; then suddenly thought comes into the picture and tries to interfere (I catch it every time and I stop it every time; but its too often!), and all the old habit returns. That need to translate things into thoughts, to give them clear expression And then you hinder the entire process.
   Oh, to let oneself live simply, simply, without complications.

0 1963-09-04, #Agenda Vol 04, #The Mother, #Integral Yoga
   Someone disappears, people ask me where he is, whether hes dead or alive. Someone else has worries: he wants to see me. Someone People I dont know at all! A stack of letters! They ask me for success in their business, for good health, for a child (a boy!), a good job. Anyway everything that people are capable of wanting, they write and ask me. Oh, there are also those who ask me to tell their fortune! Many ask me, but I answer them bluntly, I am not a fortuneteller, I dont read tea leaves!
   (Mother scribbles a note)

0 1963-09-07, #Agenda Vol 04, #The Mother, #Integral Yoga
   (The beginning of this conversation was to disappear, but Satprem chanced on it on a second track of the tape-recording. He found it charming and inserted it back here. Quite often he deleted these beginnings of conversations.... Here the subject was his health, Sujata having written to Mother that it was deteriorating" and proposed that a supplementary diet be given him.)
   So, let me contemplate you! (laughter)

0 1963-09-18, #Agenda Vol 04, #The Mother, #Integral Yoga
   I dont know whether its listening or seeing: its something in between. For a very long time, all my contacts with the invisible were visual contacts, but now there is sound too. So this is how it works: I simply have to be attentive, that is to say, not actively busy with something else. If I stay still, it comes: its exactly like a rivulet, a tiny rivulet flowing out of a mountain; its very clear and pure like pure water, very transparent, and very white and luminous at the same time. It comes (gesture as of pearls of water dropping) and it arranges itself here, just above the head, in the form of words. It arranges itself, and someone, I dont know who (probably Sri Aurobindo! because its someone with a poetic power), looks after the sound and the placement of the words, and puts them in the proper order. Finally, after a little while, its complete. And then I write it downits very amusing.
   Thats what happened with the English translation: I had said with authority, It will not be translated. Then this morning, when I wasnt thinking of anything at all, it came all on its own. That is to say, to be precise, I was telling the fact to someone who knows English better than French, so I said it in English, and once it was said I noticed, Well, well! Ah, thats it, thats right! It was the experience that had expressed itself in English.

0 1963-09-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   The thing is new to me. Thats what I told you the other day: first an experience, but an experience something that takes HOLD of the entire being, the entire body, everything, everything, like this (grasping gesture) and keeps you in its hold. And it works. It works everywhere in the cells: absolutely everywhere, in the consciousness, in the sensation, in the cells. Then it settles, as if passing through a very fine sieve, and it falls back to the other sideas words. But not always arranged in sentences (its very odd): two words here, three words there (Mother seems to show patches of color here and there). Then I keep very still, I dont stirabove all I dont think, dont stirsilence. Then, little by little, the words start a dance, and when they form a reasonably coherent sentence, I write it down. But generally it isnt final. If I wait a little longer (even while doing something else), after a time it comes: a sentence that has a far more logical and striking existence. And if I wait still longer, it becomes more precise, until finally it comes with a feeling, Now this is it. Thats what happened with the English note: Now this is it. Good, so I write it down.
   I never had that before. Everything had to fall silent (I mean even the most active and material outer mind), I had to get into the habit, when my experience comes, of not stirringnot stirring, nothing stirring, everything like this (gesture in suspense), waiting.
  --
   The other day, the process was less complete, but it was something similar, a first hint: K. had sent me an article he wanted to publish somewhere with quotations from Sri Aurobindo and myself, and he wanted to make sure it was correct and he hadnt muddled it (!) In one place, I saw a comment by him (you know how people delight in wordplays when they are fully in the mind: the mind loves to play with words and contrast one sentence with another), it was in English, I am not quoting word for word, but he said that the age of religions was the age of the gods; and, naturally, as our Mr. Mind loves to play with words, it made him say that, now, the age of the gods is over and it is the age of Godwhich means he was deplorably falling back into the Christian religion without noticing it! And just as I saw his written sentence, I saw that tendency of the mind which loves it and finds it very oh, charming, such a nice turn of phrase (!) I didnt say anything, I went on to the end of his article. Then where that sentence was I saw a little light shining: it was like a little spark (I saw that with my eyes open). I looked at my spark, and in the place of God, there was The One. So I took my pen and made the correction.
   But my first translation was The All-Containing One, because it was an experience, not a thought. What I saw was The One containing all. And innocently, I wrote it down on a paper (Mother shows a little scrap of paper): The All-Containing One. But just then, I saw what looked like someone giving me a slap and telling me, Not that: you should put The One, thats all. So I wrote The One.

0 1963-09-28, #Agenda Vol 04, #The Mother, #Integral Yoga
   And before, Sri Aurobindo writes:
   O Death, this is the mystery of thy reign.
  --
   There are some lines [in Savitri] that all of a sudden are so magnificent! They come with such power, but once written down, thats not it any more.
   For example, you SEE that image of the mask of Death covering the Supremes face.

0 1963-10-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   I asked him what I should do: today I finished the second round of my Tantric writings. So he says, Once more start the thing and continue.
   Naturally he said you should go to the end.

0 1963-10-05, #Agenda Vol 04, #The Mother, #Integral Yoga
   I thought it was something in the vital, because all my relationships with the people downstairs, before going back upstairs, were with their character, their vitalnot with material matter but with the character, vital nature. And it was! You could write books: an irony, a sharp perception, fine, delicatepriceless! Its charming, you know: each one with his own little flawthey were all people I know!
   But there are some beings that have been in two or three persons: for example, a vital being that went from one person to another (a being I know very well, so I know it happened that way), and what I saw was the BEING, not the different persons. A vital, female-looking being (they take on a sexual appearance when they have been in human beings: they retain the female or male appearance), a female-looking being, and just when the question of preparing my bath arose (always that bath Ill have to find out what it means), she had something very urgent to do, went into her room, then (laughing) came out again a minute later with a dress a sort of green dressgrass green but brightwith an immense train! And she walked past so proudly: Yes, I wanted to show them who I am. What an admirable comedy! If I had the time to write, it could make utterly charming stories.
   But Ill have to find out what that bath is which comes repeatedly.

0 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
   (Satprem first decided not to publish in full the following conversation on Tantrism. Then, after Mothers departure, when he saw that same Tantrism trying to spread through Auroville, he changed his mind and decided to publish the conversation in full, preceded by a note which we are inserting below. This note was written in 1979.)
   Every time a new truth has attempted to manifest upon earth, it has been immediately attacked, corrupted and diverted by pseudo-spiritual forceswhich did represent a certain spirituality at a given time, but precisely the one that the new truth wants to go beyond. To give but one example of those sad spiritual diversions which clutter History, Buddhism was largely corrupted in a sizable part of Asia by a whole Tantric and magic Buddhism. The falsity lies not in the old spirituality which the new truth seeks to go beyond, but in the eternal fact that the Past clings to its powers, its means and its rule. As Mother said in her simple language, Whats wrong is to remain stuck there. And Sri Aurobindo with his ever-present humor: The traditions of the past are very great in their own place, in the past. We could expect the phenomenon to recur today. In India, Tantrism represents a powerful discipline from the Past and it was inevitable that Mother should experience the better and the worse of that system in her attempt to transform all the means and elements of the old earththis Agenda has made abundant mention of a certain X, symbol of Tantrism. Now, as it happens, we are witnessing the same phenomenon of diversion, and today this same Tantrism is seeking to divert the new truth by convincing as many adepts as possible not to say Mothers Mantra, which is too advanced for ordinary mortals, and to say Tantric mantras in its stead. This is purely and simply an attempt to take Mothers place. One has to be quite ignorant of the mechanism of forces not to understand that saying a mantra of the old gods puts you under the influence and into the orbit of precisely that which resists the new truth. Mother had foreseen the phenomenon and forewarned me in the following conversation. Unfortunately, until recently, I always wanted to believe that Tantrism would be converted. Nothing of the sort. It is attempting to take Mothers place and lead astray those who are not sincere enough to want ONE SINGLE THING: the new world.

0 1963-10-30, #Agenda Vol 04, #The Mother, #Integral Yoga
   (On the occasion of Satprem's birthday Mother writes the following message:)
   A day shall come when all the beautiful dreams will become real, with a reality far more marvelous than anything we can dream of.

0 1963-11-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   Yes, I am conscious of it when I write, for instance.
   Yes, or when you meditate.
  --
   There are times when one is disgusted, and thats just when one should remember this. Now, your disgust may have reasons of its own (!) But you have only to endure. You know, there is one thing, I dont know if you have savored it yet: as soon as you have a difficulty, dissatisfaction, revolt, disgustanythingfatigue, tension, discomfort, all, all that negative side (there are lots and lots and lots of such things, they take on all kinds of different colors), the immediate movementimmediateof calling the Lord and saying, Its up to You. As long as you try (instinctively you try to arrange things with your best light, your best consciousness, your best knowledge), its stupid, because that prolongs the struggle, and ultimately its not very effective. There is only one effective thing, thats to step back from whats still called me and with or without words, it doesnt matter, but above all with the flame of aspiration, this (gesture to the heart), and something perfectly, perfectly sincere: Lord, its You; and only You can do it, You alone can do it, I cant. Its excellent, you cant imagine how excellent! For instance, someone comes and deluges you with impossible problems, wants you to make instant decisions; you have to write, you have to answer, you have to sayall of itand its like truckloads of darkness and stupidity and wrong movements and all that being dumped on you; and its dumped and dumped and dumpedyou are almost stoned to death with all that. You begin to stiffen, you get tense; then, immediately (gesture of stepping back): O Lord. You stay quiet, take a little step back (gesture of offering): Its up to you.
   But you cant imagine, its wonderful! Immediately there comesclear, simple, effortlessly, without seeking for itexactly what has to be done or said or written: the whole tension stops, its over. And then, if you need paper, the paper is there; if you need a fountain pen, you find just the one you need; if you need (theres no seeking: above all dont seek, dont try to seek, youll just make another mess)its there. And thats a fact of EVERY MINUTE. You have the field of experience every second. For instance, youre dealing with a servant who doesnt do things properly or as you think they should be done, or youre dealing with a stomach that doesnt work the way youd like it to and it hurts: its the same method, there is no other. You know, at times situations get so tense that you feel as if youre about to faint, the body cant stand it any more, its so tense; or else theres a pain, something wrong, things arent sorting themselves out, and theres a tension; so immediately you stop everything: Lord, You, its up to You. At first there comes a peace, as if you were entirely outside existence, and then its gone the pain goes, the dizziness disappears. And what is to happen happens automatically. And, you see, its not in meditation, not in actions of terrestrial importance: its the field of experience you have ALL the time, without interruptionwhen you know how to put it to use. And for everything: when something hurts, for instance, when things resist or grate or howl inside there, instead of your saying, Oh, how it hurts! you call the Lord in there: Come in here, and then you stay calm, not thinking of anythingyou simply stay still in your sensation. And more than a thousand times, you know, I was almost bewildered: Look! The pain is gone! You didnt even notice how it went. So people who want to lead a special life or have a special organization to have experiences, thats quite silly the greatest possible diversity of experiences is at your disposal every minute, every minute. Only you must learn not to have a mental ambition for great things. Just the other day, I was shown in such a clear way a very small thing I had done (I, its the body speaking), a very small things that had been done by the Lord in this body (thats a long sentence!), and I was shown the terrestrial consequence of that very small thingit was visible, I mean, as my hand is visible to my eyesand the terrestrial correspondence. Then I understood.
   We are given everythingEVERYTHING. All the difficulties that have to be overcome, all of them (and the more capable we are, that is, the more complex the instrument is, the more numerous the difficulties are), all the difficulties, all the opportunities to overcome them, all the possible experiences, and limited in time and space so they can be innumerable. And it has repercussions and consequences all over the earth (I am not concerned with what goes on in the universe because, for the time being, that isnt my work). But it is certain (because it has been said so and I know it) that what goes on on the earth has repercussions throughout the universe. Sitting there, you live the everyday life with its usual insignificance, its unimportance, its lack of interest and its a WONDERFUL field of experiences, of innumerable experiences, not only innumerable but as varied as can be, from the most subtle to the most material, without leaving your body. Only, you should have RETURNED to it. You cannot have authority over your body without having left it.

0 1963-11-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   I dont know if its in Sri Aurobindos writings (I dont remember), but I hear very strongly (not for me, for mankind):
   AWAKE AND WILL

0 1963-11-30, #Agenda Vol 04, #The Mother, #Integral Yoga
   Because I saw It was so precise, so concrete, material, that for a moment I wondered whether it was physical or not. There was only the arm and shoulder of someone who stood behind you, but veiled, that is, as if behind a mist so as not to be seen. It was a womans arm, very young, a very milky white, and a little roundednot fat (!), but without angles. There was a hand and an arm, very white-skinneda milky white and I could see the beginning of a sort of silver dress. She had words and sheets of paper, and she was arranging words on the sheets, and then the words were written in black on the sheetsshe had the words and the sheets separately, and she arranged the words on the sheets and then put the sheets in front of you. She was standing behind you. But not a vague and imprecise vision, it was very, very material. (smiling) So I wondered if you have a Muse?
   It was only her right armshe wasnt very tall, but very young, and a shape without angles (I cant say plump!), a well-rounded shape. And with her small fingers she took the words and arranged them on the sheets, then when it was arranged (the sheets werent covered all over with words: in places only), she put the sheet in front of you.

0 1963-12-07 - supramental ship, #Agenda Vol 04, #The Mother, #Integral Yoga
   This experience made me write something yesterday (but it has lasted several days), it came as the outcome of the work done, and yesterday I wrote it both in English and in French:
   There is no other sin, no other vice

0 1963-12-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   You should get some rest nevertheless. Its time this book was finished and those [Tantric] writings were finishedso you can go and sit facing the sea. And watch the waves move, no?
   I still have eight days of work.

0 1963-12-31, #Agenda Vol 04, #The Mother, #Integral Yoga
   Oh, its not so good any more. And while I was writing it, some strange things happened: one day, suddenly, I feel Ive lost all control over my hand. How do you write? And all at once, I start writing, and then I see: its Sri Aurobindos hand writing! And as it is illegible, I thought, Thats no great progress! (laughter) So I really exerted myself, concentrated, wrote slowly, slowly, like a pupil in school, and it came back!
   So you may come across some passages that arent all that legible.
  --
   Afterwards, several times, he told me that I should be the one to complete it I answered him that I didnt have the brain for it. Or else I would have to write it in a mediumistic way, but I am not a good medium, I am too conscious the consciousness is immediately awake in the background and watches the phenomenon, so it stops working.
   But your Agenda is the end of the Yoga of Self-Perfection!

0 1964-01-15, #Agenda Vol 05, #The Mother, #Integral Yoga
   And one, two, ten, fifty experiences like thatthose two struck me. The first, because the NEXT DAY Pavitra told me a gentleman had written to ask me the question I told you: he had been very ill, he was in bed, anyway at deaths door, and he had written to ask that question.
   Curious, isnt it?
   Its not a mental contact that lets you know he has written and so on; no, it was the experienceit always takes the form of an experience, an ACTION: something that has to be done and gets done, or that has to be known and becomes known. It is never the mental transcription of ordinary life.
   The Pope I wonder why: what happened? What does it mean? Why did it happen? But I still see the scene; it was a very living reality: he was tall, in the room over there (the music room), and there was a somewhat gloomy atmosphere around him, with a kind of worry. But the inner contact was very strong, very strong, very intense, and it went beyond the manbeyond the man, beyond the physical Supreme Pontiffquite beyond. It touched something. Yet I had never thought of him, of course, nothing.

0 1964-01-22, #Agenda Vol 05, #The Mother, #Integral Yoga
   (Mother looks tired and seems to have a cold. First she quotes from memory a note she has written in English:)
   The true purpose of life: to live for the Divine or to live for the Truth, or at least to live for ones soul.
  --
   And always the same thing (the first vision was quite correct, I mean the vision of the cells was quite correct): it isnt something coming from outside, its the impulse that comes from outside, its the wrong vibration that comes from outside, and the difficulty is that you are unable to replace this wrong vibration or, rather, CANCEL it, with the True Vibration. Thats what I had already said: the proportion isnt sufficient, so it takes time. I can understand that with a sufficient proportion of cells remaining in the True Vibration, the cure should be instantaneous, that is, the effect of the wrong vibrations should be canceled automatically. But I had seen the thing and spent almost an hour, three quarters of an hour [in concentration], and the little bit that had been affected (it was in the throat) was canceledit didnt return. It was canceled. But after those three quarters of an hour, I had to resume my activities, see people, do things, take my bath, too (although the bath is always beneficial), and a sort of memory lingered. And then, from three oclock, a quarter to three, the invasion started: first one, then another, then two more, then a third, then So all at once, because my attention had been DIVERTED to what I had to do (scores of answers to be written, of blessings to be sent, of problems to be resolvedall of it dumped on me), as my attention was diverted to that, naturally all at once I started sneezing and so forththere was nothing to do but go through it.
   Still, for actions in this domain, actions of transformation, I dont say solitude because thats sillythere is no such thing as solitude but peace is necessary, that is, the perfect control over the activity: the activity must be kept on a level where it doesnt interfere with the inner work thats the point. That was why, in fact, I was forced (apparently) to remain upstairs, because downstairs it had become it was infernalinfernal, no one can imagine! Its always the same principle: Why not me? And there are 1,300 of them, you understand let alone the visitors who come in their hundreds (some days, there are more than 200 or 300 of them at one time); they hear that there is someone worth seeing, and when I was downstairs and one of the circus showmen ([laughing] excuse me!) came, he would bring a troop along.

0 1964-01-29, #Agenda Vol 05, #The Mother, #Integral Yoga
   For a long time people have been like bubbling champagne, you know, always wanting to know, Whats going to happen? What can we expect? A big to-do. I answered, I dont know. I dont know I am not trying to know, I am not looking at it, I am not concerned with it: when it comes, it will come. Then, several times (while I was writing birthday cards or letters), several times, it was as if clearly dictated to me, Prepare yourself for the Truth-Light that is descending. And its clearly this: the Truth-Light that is going to manifest the Truth-Light that is descending the Truth-Light that is preparing its manifestationall sorts of sentences kept coming to me like that, but always the Truth-Light. Then I understood that this was what was going to happen.
   And now its something as solid as cement (which means its material) and ab-so-lute-ly EVEN, you know, even, not one ripple of form, absolutely flat as a slab of marble, and without beginning or endlimitless, you cant see its end: its everywhere. Everywhere, and everywhere the same. Everywhere the same. A color like a sort of gray (a gray, the gray of Matter) that would contain a golden light, yet doesnt shine: it doesnt shine, it doesnt have a luminosity of its own, but it contains light. It doesnt radiate, it isnt luminous, yet its a gray with a golden light in it the gray of the most material Matter, of stone; gray, you know. But it contains that light: its not inert, not insensitive, not unconscious, yet it is MATTER.

0 1964-02-05, #Agenda Vol 05, #The Mother, #Integral Yoga
   G. brought back from Paris a book, an albuman album of photographs. On one side of the book there is a photograph, and on the other a facsimile of the hand writing probably of well-known authors, poets, writers, and so on I didnt read that. A facsimile and a photograph. They call it Dream Paris! (Mother raises her eyes heavenwards)
   The photos attempt to be very artistic. They are taken from quite unusual angles and some are very fine. On the whole, a little vulgar: too many people kissing, socks hanging in the sunthey confuse the artistic with the uncommon, the unconventional. To be unconventional is very good, but still it could be directed towards the Beautiful rather than Anyway. I was looking at the book, turning the pages, and while looking I thought, Well, really, someone who doesnt know Paris at all would get a queer idea of it! There isnt one single picture that makes you say, Oh, thats beautiful, except a view of the Seine and also a few trees, which could as well be in the countryside. And I kept turning and turning the pages. Suddenly I saw (I had my magnifying glass to see better) a view of the banks of the Seine with the boxes of those what are they called?
  --
   They come more and more often, those things that I scribble on a slip of paper, and they always follow the same process: first, always a sort of explosionlike the explosion of a power of truth; it makes great dazzling white fireworks (Mother smiles), much more than fireworks! Then it rolls and rolls (gesture above the head), it works and works; and then comes the impression of an idea (but the idea is lower down, its like clothing), and the idea contains its sensation, it brings the sensation along with it the sensation was there before, but without any idea, so you couldnt define it. There is only one thing: its always the explosion of a luminous Power. Then, afterwards, if you look at it while remaining very still, while above all the head keeps quieteverything keeps quiet (gesture of a stillness turned upward)then, all of a sudden, somebody speaks in your head (!), somebody speaks. Its the explosion that speaks. Then I take a pencil and my paper, and I write. But between what speaks and what writes, there is still a difficult little passage, with the result that when I have written, something above isnt satisfied. So I again keep still: Ah, no, not that wordthis one sometimes it takes two days for the thing to be really definitive. But those who are satisfied with the power of the experience skimp it all and send you off into the world of sensational revelations, which are distortions of the Truth.
   One must be very level-headed, very still, very criticalespecially very still, silent, silent, silent, without trying to grab at the experience: Ah, is it this? Ah, is it that? Then one spoils it all. But one must looklook at it very attentively. And in the words, there is a remnant, something left of the original vibration (so little), something remains, something which makes you smile, which is pleasant, it bubbles like a sparkling wine, and then here (Mother shows a word or a passage in an imaginary note), its lackluster; so you look at it with your knowledge of the language or sense of the rhythm of the words, and you notice: Here, a pebble the pebble must be removed; so then you wait, until suddenly it comesplop!it falls into place: the true word. If you are patient, after a day or two it becomes quite exact.
   I have the feeling it has always been this way, but now its a very normal, very common state; the difference is that, before, one was satisfied with an approximation (when I see again certain things written in that way, I realize that there is an approximation, that one was satisfied with an approximation), while now one is more level-headed, more reasonablemore patient, too. One waits until it has taken form.
   In this connection, I have noticed another thing, that I no longer know in the same way the languages I know! Its very peculiar, especially for English. There is a sort of instinct based on the rhythm of the words (I dont know where it comes from, maybe from the superconscient of the language) that lets you know whether a sentence is correct or notits not at all a mental knowledge, not at all (thats all gone, even the knowledge of spelling is completely gone!), but its a sort of sense or feeling of the inner rhythm. I noticed this a few days ago: in the birthday cards, we put quotations (someone types the quotations, sometimes he makes mistakes), and there was a quotation from me (I didnt at all remember having written it or having thought it either). I saw itit was in English I saw it, and in one place it was as if you tripped: it wasnt correct. Then there came to me clearly, Put this way and that way, the sentence would be correct. (To say this mentalizes it too much: its a sort of sensation, not a thought, but a sensation, like a sensation of the sound.) With the sentence written this way, the sound is correct; with the sentence written that other way, using the same words but reversing their order (as was the case), the sentence isnt correct, and to correct that sentence where the order of the words had been reversed, it was necessary to add a little word (in that case it was it), and then, with the sound it, the sentence became correct. All sorts of thingsif I were asked mentally, I would say, I havent the faintest idea! It doesnt correspond to any knowledge. But so precise! Extraordinary.
   And I understood that this is the way of knowing a language. I always had it in French when I wrotein the past it was less precise, more hazy, but there was the sense of the rhythm of a sentence: if the sentence has this rhythm, its correct; if its incorrect, the rhythm is missing. It was very vague, I had never tried to go deeper into it or make it more precise, but these last few days it has become very accurate. In English I find it more interesting, because, of course, English is less subconscious in my brain than French is (not much less, but a little less), and now its instantaneous! And then so obvious, you know, that if the greatest scholar were to tell me, No, I would answer him, You are wrong, its like this.

0 1964-03-11, #Agenda Vol 05, #The Mother, #Integral Yoga
   It concerns an American who came here full of all the American ideas, who did a survey of everything (the way the services are organized and so on), and who sent me his report in which he says that everything lacks organization, a mental structure. I didnt intend to answer him, but the day before yesterday, just when I was going to retire for the night, Sri Aurobindo told me insistentlyhe came and told me, Here is what you must say to T. And he insisted until I had written it down I was forced to write it!
   Sri Aurobindo has told us (its he himself who said it) and we are convinced by experience that above the mind there is a consciousness much wiser than the mental wisdom, and in the depths of things there is a will much more powerful than the human will.

0 1964-04-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   Its really a regret in my life not to be a musician. writing is NEVER it. But capturing a note like that one
   Oh, mon petit, yesterday or the day before, I heard something I dont exactly know what it isit isnt music, I mean it isnt the notation of some musical instrument: its the notation of a vibration of I cant say, I didnt understand.2 But in it At first, you feel exactly as if you had entered a madhouse: its completely incoherent, disjointed, and everything is unexpected because there is no logicabsolutely nothing mental. So you go from one sound to another, without any transition, and your first impression is exactly like its madness. But if you listen, now and then theres a sound, which isnt the sound of a musical instrument absolutely wonderful! But it lasts one second. You would like it to continuepfft! gone. And now and then there is a voice, quite like the human voice, you can almost hear words, there seem to be wordswhich made me think that the sound of our voice has its origin elsewhere (below or above, I dont know; where those vibrations come from I cannot say). And after a while, I saw that something in the being [Mothers being] was I cant say interested, it was something that enjoyed it, that didnt exactly have a pleasant sensation, but almost felt a need for the unforeseen, an unforeseen beyond all that we can imagine: disjointed, no logic, no sense, nothing. It SOUNDS like chaos, but all of a sudden I felt it wasnt chaos, it responded to another law. And when it came towards the end, I really wanted it to go on for a long time.

0 1964-04-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   How empty the days arethey are full of empty things, of empty people and empty movement. You feel you must constantly pull down the Force in order to fill up this enormous Emptiness, or else you would be utterly crushed. I keep my watch by Indian time, so that I always know where you are, although I never know what time it is in France! I have to make a complicated calculation and subtract four and a half hours: its now 2:30 P.M. in our garden, therefore 10 A.M. here, and I have an appointment. I will probably see Corra1 tomorrow. My friend M. tells me that they definitely agree to publish the book, but they would like to cut certain passages! So I will have to argue to try and keep my book more or less whole! What a world! I will write to Mother tomorrow, once I know what the publishers demands are.
   I have to see a doctor day after tomorrow but no doctor can close the hole in my heart.

0 1964-04-19, #Agenda Vol 05, #The Mother, #Integral Yoga
   People are miserable in the midst of their wealth, their faces are hard and closed, they are harassed. There are fine beings, but all their energy is devoured by this devouring life I will never come back here, I dont belong here, Ive never belonged here! The best of their ideal is as aggressive as they themselves are I like them, but they are thousands and thousands of miles away from any true truth, it will take them many centuries to broaden a little. At any rate, it is clear that no book, no word will be able to change that, another Power is needed. I will nonetheless write that Sannyasin, but afterwards nothing but tales or poetry.
   ***

0 1964-04-23, #Agenda Vol 05, #The Mother, #Integral Yoga
   I dont know whats going on, but all your letters arrive opencensored in India?? Its the third letter from you that has arrived like that, open, with the envelope half torn. Apart from that, the contract with Corra has been signed and they will publish the book in September, without cuts, 4,000 copies. They wanted to put me on television for an interview about this book, imagine! But I refusedthose advertising organizations are as full of falsehood as all the rest. They also wanted my photo; I told them it would be in bad taste to stick my photo in a book on Sri Aurobindo. Anyway, its done, the book will be published. I am writing to Mother to tell her (its my second letter).
   My own little mother looks so much younger and radianttruly a natural, living soul, a living force.

0 1964-04-25, #Agenda Vol 05, #The Mother, #Integral Yoga
   Here is your second letter. I didnt answer the first one because of my eye, which needed complete rest. Now its better. But I immediately asked Sujata to write you that Id rather not have my photo published in the book, and that regarding Sri Aurobindos, the first one seemed to me the best.1 Now, if the contract is signed, there is nothing to add.
   Yesterday, the 24th, there was a meditation.2 It was intense and formulated itself thus:

0 1964-05-02, #Agenda Vol 05, #The Mother, #Integral Yoga
   Why do I have to write all those lines in ink when it would be so much simpler to think of you, and lo! I would be with you, I would see you. Our human life is quite bounded and stupid. In two hundred years, in Eskimo land, we will be colored penguins; you will be sky blue and I, pomegranate red. And sometimes, I will be you and you will be me, red and blue, and well no longer be able to tell each other apart, or else well become all white like snow and no one will be able to find us again, except the great Caribou who is wise and knows love. And when the snow melts, we will be eider-penguins, of course, a new flying race, emerald, which plays among the northern fir trees on the shores of Lake Rokakitutu (pronounced fiddledeedee in penguin language).
   S.

0 1964-05-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   I hope you will be able to make out this scribble I am forever struggling with writing tools, which to me are all equally inadequate.
   Regain your health in Brittany and come back revived to resume your work with me. So many things are going to fly away into oblivion.

0 1964-07-15, #Agenda Vol 05, #The Mother, #Integral Yoga
   Whats written here is such a true experience! Never to forget this wonderful Grace of the Supreme who leads you straight to your true goal, in spite of all your revolt, all your misunderstandingstraight, imperturbably.
   You cry out, you weep, you protest, you revolt. I will lead you right to the end in spite of yourself.

0 1964-07-28, #Agenda Vol 05, #The Mother, #Integral Yoga
   Anyhow, the American doctor told him, At any rate, theres nothing else I can do for another three months. So he has waited there for three months. And I, all that timeall the time, almost constantly I kept seeing death written over the second operation. But I knew that if I sent a letter, it would be useless, it would only create an atmosphere of distrust, thats all. So I made formation upon formation, formation upon formation, on the American doctor. Finally, S. asked me for a talisman for the second operation I sent it immediately, with a great concentration of force so that nothing fatal should happen.
   Recently, on July 20, S. enters the hospital for the second operation. The American doctor keeps him two days, three days, then tells him, I cant, I wont run that risk. It seems that during those three months, he had operated on several people for whom it was also a second operation, on the other side, as for S., and all of them ended in hemorrhage, paralysis, or death. So the American doctor declared, I wont run the risk. S. replied, It doesnt matter to me, Id rather die than be crippled. But this American very cleverly told him, I wont do anything without the permission of your Mother! So they sent me a telegram saying that the American doctor refused to operate because it was too dangerous, and they asked for my opinion. I answered, No operation.

0 1964-08-11, #Agenda Vol 05, #The Mother, #Integral Yoga
   But mon petit, all these experiences are quite recent for me. I was just looking at that (it was yesterday): for some reason or other, on some occasion or other, I was put in contact with certain things that I knew and saw and said just two years agoit seemed to me to be cycles ago! I remember reading a sentence I had written I felt as if it had been written in another life! Yet I am twice your age, no? More than that. How old are you?
   Fortyforty-one!
   Thats right, more than twice your age. When I was forty, I didnt know all that you have written here (Mother points to the American edition of The Adventure of Consciousness). True, I had experiences, but as for knowing what you know, certainly not!
   But its not I who know!

0 1964-08-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   At any rate, they are conscious. A considerable number of ministers, generals, governors (even ministers of the Central Government) are writing, not positively to ask for advice, but to ask for Help. Theyre not asking for advice yet (and on the external level you cant give detailed advice, you can only give general ideas). But there are some things they SHOULD NOT be doing.
   How to get out of it? They have tied themselves up in knots.

0 1964-08-19, #Agenda Vol 05, #The Mother, #Integral Yoga
   And then, all that one reads Ive heard some things written about me, Ive heard the stories people have been telling in their seminars1theres enough to bury someone.
   For sure! Their seminars are ridiculous, its a tangle of paltriness theyre teaching people Sri Aurobindo!
  --
   This time, they decided to name me president. I didnt ask them anything, naturally they decided. And then, M. has withdrawn. She has written to me today to tell me, I believe I cannot do anything more in World-Union. If you put the two things together, its rather funny: the others write to ask me to be president, and M. withdraws I cannot work for World-Union anymore.
   Anyway, its a mishmashyou know, like mash for chickens.

0 1964-09-12, #Agenda Vol 05, #The Mother, #Integral Yoga
   Thats amusing: a few days ago, after I saw you last time, one day I saw a whole story about that, which came back to me (it takes the form of a memory, but those things come from outside). It was about a seven-year-old child who told all his memories of his past lives. It came all at once, and I thought, But why am I seeing this? I watched it all and why and how it happeneda long story. And then it went away. It must have been while you were writing down the Talk!
   It keeps happening like that all the time!
  --
   There are very funny things all the time: I answer letters I havent received! Then I receive them afterwardsmy answer is already written down!
   Things of that sort.

0 1964-09-18, #Agenda Vol 05, #The Mother, #Integral Yoga
   And for Sri Aurobindos writings (not all), its the same; there are certain things I had truly understood, in the sense that they were already understood far more deeply and truly than even an enlightened mentality understands themthey were already felt and lived and now, they take on a completely different meaning.
   I read some of those sentences or ideas that are expressed in few words, three or four words, m which he doesnt say things fully: he simply seems to let them fall like drops of water; when I read them at the time (sometimes not long ago; sometimes only two or three years ago), I had an experience which was already far deeper or vaster than that of intelligence, but now a spark of Light suddenly appears in them, and I say, Oh, but I hadnt seen that! And its a whole understanding or CONTACT with things that I had never had before.
  --
   Theres a question I have been asking myself for some time, and I would like you to solve it for me. I am supposed to write a sequel to The Gold-Washeror rather, theyre expecting it, and also I thought I should do so. But I really wouldnt like to do it from an arbitrary decision. I would like You understand, I wouldnt like it to be me who decides.
   You told me that some time ago! [in the dream state]
   (Banteringly) I took a look and saw what you wanted to write, but I wont tell you!
   I saw two things, which were, so to speak, concomitant, or superimposed (they occupied the same space). One seemed to me to be what you wanted to write, the other seemed to me to be what you will write. It was the same book, but it was very differentvery, very different. Yet it was the same book. I even saw images, I saw scenes, I saw sentences and I saw almost the entire story (if it can be called a story). It was very interesting, because one was matt and concrete (there was a kind of hardness in it, it was precise), while the other was vibrant and still uncertain, and there were sparks of light in it that were calling down something, that were trying to make something descend. And one was endeavoring to take the place of the other.1
   So I followed that very closely, and then, when the work was finished (gesture as of a screen being pulled up), it went away, as always.
  --
   I have the feeling that you will write the book only when that that old garment has fallen offwhen the other has taken its place.
   I dont know, it was a few days ago, not very long ago, maybe a week or two, I dont remember (I never keep track of time), but anyway I had the feeling it was something being prepared in your subtle atmosphere, and that when the time has come, it will simply go like this (gesture of a vertical fall), it will drop down on your head (!), and then you will feel the urge to write.
   And I was waiting for that.
  --
   But its interesting, because when I had finished seeing all those things, I said to myself, Well, well, would he be thinking of writing his book, by any chance?
   I was thinking about it, but I didnt want it to be an arbitrary decision.

0 1964-09-26, #Agenda Vol 05, #The Mother, #Integral Yoga
   So heres what he writes: There is also something exhausting in this profession, it is the Falsehood
   (Mother nods her head approvingly.)
  --
   No, not long ago. Just these last few days, I was again thinking of him. Maybe he has written once again?
   (silence)
  --
   I didnt answer her. But just now, as I finished speaking to you, it camemy answer. It came, that is, He told me, write this to her. So I wrote this:
   There is no I to take a decision,
  --
   Mother often said that she was in search throughout the world of people with a perfect basis of material knowledge (industrialists, financiers, writers ...), but who would agree to do their work in another way, opening themselves up to another forcethis is the field of experiment of tomorrow's world. Through their consent and call, if they tune in, Mother could bring into play another operating process.
   Mother is led to carry out all kinds of experiments in her body for the work of Transformation. One of them consists in receiving or taking upon oneself every possible disorder for several hours, several days or several minutes, in one's body, in order to act on them, and, consequently, to act on disorders of the same nature in the worldor on THE Disorder. Mother is thus constantly led to work on the meeting point between the subtle forces behind and the bodily or material mechanisms. In her body it is an uncommon chemistry that takes place, the subtle elements of which she knows better than the gross ones.

0 1964-10-10, #Agenda Vol 05, #The Mother, #Integral Yoga
   (For the past few months, Mother has often remarked that she could no longer see and was writing her replies without seeing. Once, she even said, "I am blind.")
   Thats another odd thing. All of a sudden, for no apparent external reason, even for no apparent psychological reason, Ill see clearly, preciselyit lasts a few seconds, and then its over. And it happens to me in entirely different circumstances. For instance, Ill pick up a piece of paper: Ill see as clearly as I did before; Ill notice that I am seeing clearly and its finished!
  --
   For a very long time, I used to seesee images, scenes and so on I used to see, but I didnt hear. Then, all of a sudden, I began to hear; and I would hear the slightest noise, I would hear in a perfectly coherent and natural way. It was as though the sense had suddenly developed. Well, there is a certain state of vision as a result of which I read I read written things; now that I no longer read physically, I read at night. Which means that all this inner development of the physical and subtle physical is still a whole unknown world to be learned.
   I dont know its laws, I am only a spectator. And it obeys a will of an absolutely different order from the will at work in the physical world.

0 1964-10-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   They have again made a mess at the School, they are seized with such terrible whims of independence! Do you know the story? They put together a big display board on sleep for the childrens education (thats their affair), but then they put at the bottom, without asking for my permission, a quotation of mine, which I am supposed to have written in 1952 and in which I am supposed to have said that children should be in bed by 9. Now, they show films till 9:30 or 10. So I received a shower of letters, from kids asking me, What should we do? As for me, I dont understand a thing, and I ask what that quotation is. Then I learn that not only did they stick it at the bottom of their display board, but they also circulated a note of mine in which I say, Children should go to bed at 9. I said, What! I never had that circulated! Maybe I said it years ago, but I said it just like that, like a remark that it would be better. It caused quite a to-do, Ive been assailed with protests. So when Z came, I asked him to explain this affair. He told me what they had done; it seems that the teachers, seeing that poster with my quotation (probably the teachers who dont like films or who are against this one or that one and found this was a good opportunity to kick up a row), said and VOTED among themselves that it should be made into a circular! They simply forgot to ask my permission.
   I told Z, Well, really, thats going a bit too far! And he was probably upset, because suddenly something came through him: it was like black little darts (they didnt come from him directlymaybe they came from the teachers!), little black darts that rushed at my throat. I felt it: it went ztt! I said, Oh, whats that? And I struggled; but I struggled against a sore throat, and indeed it didnt happenit turned into a cold!
  --
   (Here Mother hands Satprem a letter of explanation from the author of the poster. The letter gives the references of Mothers quotation: a personal letter from Mother to a disciple written ten years earlier.)
   Thats it! A totally private letter! What right do they have to display it?
  --
   I remember, once, they held an exhibition on Germany at the Library. They put up a long quotation from Sri Aurobindo in which he said, Here is what the Germans THINK OF THEMSELVES and there followed a whole quotationoh, what a quotation! Anyway, they are the race of the future, of geniuses, they will save the world and so on. But they put up the whole thing without the first sentence! So I arrive there (at the time, I could see clearly), and what do I see! I remembered what Sri Aurobindo had written, Here is what the Germans THINK OF THEMSELVES, SO I told them, But you forgot the most important thing, you must add this. You should have seen their faces, mon petit!
   Its this dishonesty thats frightening they cut out and remove all that bothers them and leave only what suits them.
  --
   I have received a letter from my brother. Among other things, he says this: I am in effect too dead to write. My days are harassed theyre a whirlwind of responses to be given instantly to those who cast on me their suffering, their glance or their question. I have to keep hold of the thread of my great peace through all this so as not to be torn apart.
   These last few nights, an experience has been developing. There is a sort of objectification, like scenes unfolding in which I am one of the characters; but it isnt me, it is some character or other that I play in order to have the double consciousness, the ordinary consciousness and the true consciousness at the same time. There was a whole series of experiences to show simultaneously the True Thing and the sort of half-death (its his word that makes me think of this I am too dead), the half-death of the mind. In those experiences, the state of ordinary mentality is something dry (not exactly hard because its crumbly), lifeless, without vibrationdry, cold; and as a color, its always grayish. And then, there is a maximum tension, an effort to understand and remember and knowknow what you should do; when you go somewhere, know how you should go there; know what people are going to do, know Everything, you see, is a perpetual question of the mind (its subconscious in the mindsome are conscious of it, but even in those who are apparently quiet, its there constantly that tension to know). And its a sort of superficial thing, shallow, cold and dry, WITHOUT VIBRATION. At the same time, as if in gusts, the true consciousness comes, as a contrast. And it happens in almost cinematographic circumstances (there is always a story, to make it more living). For instance, last night (its one story among many, many others), the I that was conscious then (which isnt me, you understand), the I that was playing had to go somewhere: it was with other people in a certain place and had to go through the town to another place. And she knew nothing, neither the way nor the name of the place she was going to, nor the person she had to seeshe knew nothing. She knew nothing, but she knew she had to go. So then, that tension: how, how can you know? How can you know? And questioning people, asking questions, trying to explain, You know, its like this and like that, innumerable details (it lasts for hours). And now and then, a flood of lighta warm, golden, living, comfortable lightand the feeling that everything is prearranged, that all that will have to be known will be known, that the way has been prepared beforeh and that all you have to do is let yourself live! It comes like that, in gusts. But then, there is an intensity of contrast between that constant effort of the mind, which is an enormous effort of tension and concentrated will, and then and then that glory. That comfortable glory, you know, in which you let yourself go in trusting happiness: But everything is ready, everything is luminous, everything is known! All you have to do is let yourself live. All you have to do is let yourself live.
  --
   With this cold, I cant see anymore at all, not even to write.
   But just imagine, I have some important birthday cards to write, and I was warned one month in advance! I was warned, I was told repeatedly, write these things down. So common sense says, But theres time! write these things down. So I wrote them down. And now, if I had to write them, it would be quite a bother!
   All the time, all the time, I receive indications, which seem so trite! And for everything, the smallest thing: Dont put this object like this: put it like that (Mother moves an object on her table), and suddenly something happens and it breaks or falls. Its really very interesting.
   (Mother consults her timetable) Streams, dozens of people write to me, I WANT to see you, I WANT to see you. Thats how it is: I WANT to see you on my birthday, I WANT Now I answer very bluntly, Impossible, no time, without any explanation. But some days, I am free, so the list gets longer, there are fifteen, twenty, twenty-five people. If you think about it, it appears impossible; you go there, you put yourself in a certain state, you call the Lord and live in His Eternity and then its over before you even know it!
   Life is on the verge of becoming wonderful but we dont know how to live it. We still have to learn. When we truly learn, it will be something.

0 1964-10-17, #Agenda Vol 05, #The Mother, #Integral Yoga
   You understand, with people from outside (about 200 people to whom I also send cards, maybe a little more), and all the Ashram people (except for very rare exceptions), it makes about 1,500 cards a year. There are only 365 days; so you can figure out how many cards have to be written every day. D. comes every morning with my breakfast and a list of all the birthdays, and before seeing people or starting my work, I have to satisfy all those birthdays!
   It keeps you busy!
   But now, I have a new tactic: I have been given some of those alcohol [felt tip] pens that are like paintbrushes; I write with themit takes up a lot of space! So I dont need to say much. And my hand has remained as it was when I used to paint, very self-assured, but my eyes are no longer guiding, so the pen is the guide!
   ***

0 1964-10-24a, #Agenda Vol 05, #The Mother, #Integral Yoga
   On the 18th, I had an interesting experience. It was the doctors birthday and I gave him a meditation, and after the meditation, he asked me to write for him what I had seen during the meditation. I had no intention of doing so, but an hour later, that is, at lunch time
   To be clear, I should tell the whole story from the beginning.
  --
   And it was a world of Incidents of this kind bring about a world of parallels, of experiences and so on. So I began writing (it came, as always, through successive sedimentations). The first sedimentation gave this:
   If you approach me in the hope
  --
   But there was a whole mass of adverse forces (I saw all sorts of things, I dont want to go into details) that were trying to PREVENT me from declaring it. And I had to make an effort (Mother makes a gesture of driving back an obstructing mass) not an effort to fight, but an effort to overcome something, as when you are hemmed in, an effort to break a shell so as to be able to proclaim it. And the minute I did that, the minute I took my paper and started writingpfft! it all went, as if swept away! That, yes, that I understand! Thats the Lords Power. No intermediate power can do thatit was a splendor, you know! As if all of a sudden the physical world had become a solar world, splendid and radiant, and so light, so harmonious! It was a marvel. For hours.
   And it made me understand that one of the most considerable obstacles is that deviation of aspiration into a thirst for something. But who doesnt deviate? You see, I always start by looking at myself and at all that I know of this beings conscious life (thats my first observation), and all the images come; well, the self-offering, the perfectly pure aspiration that doesnt expect any resultabsolutely free from the slightest idea of result the aspiration in its essential purity thats not frequent. Its not frequent.
  --
   And its this mixture with the ego consciousness (I am speaking here not from the personal, but from the general standpoint) that, when the words were written, was swept away by something as powerful as a hurricane, without the violence of a hurricanescattered, dissolved, swept away! All those things that were pressing, against which I constantly had to strive in order to move onswept away! And they didnt come back completely.
   That state didnt remain (that state was a state of Victory). But things havent come back as they were, and they will never come back as they were. Something has really been clarified. And it isnt a personal, individual question: its something general.
  --
   Oh, but there has been a dreadful revolt in the Ashrams atmosphere! Not in their conscious mind, but in the subconscienta terrible revolt. In order to write down my declaration, in order to formulate it, I had to overcome a whole mass of things, it was extraordinary! There have even been individual reactions: Then I am going away. I said, Very well, here is the exact proof.
   It was interesting.

0 1964-10-28, #Agenda Vol 05, #The Mother, #Integral Yoga
   Its as if a fantastic amount of things were made known to me: people whom I dont know physically, things that I dont know physically. And with the clear vision of the true Consciousness behind it all: the workings of the Consciousness. Its interesting, but anyway It would be wonderful for a writer, he would have books and books to write! I even hear sentences; when things are written, I see them writtenits even more precise than in a film. And all the answers. And then the two consciousnesses side by side: the superficial consciousness, the way it works in people, and the true Consciousness that moves it all as it would puppets.
   Its interesting, obviously.

0 1964-11-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   (Mother points to a pile of papers on her table:) You see, its all like that, its a snowball. All my life its been like that with everything I touch, everything I do: it snowballs. So when it comes to material things, youre absolutely deluged! And now my time is spent like that. Every day, ten, twenty people ask to see meits impossible. And yet, as far as I can, I do it. Those birthday cards here alone there are 1,200 or 1,300 (in a year, that makes quite a few every day), but thats nothing, there are all the people from outside, entire families! So every day I write twenty, twenty-five cards.
   But one cant say anything, its good. Its good in the sense that there is a great change in people, they are all much more interested in Yoga, much more, and in an unexpected way. But then difficulties are increasing in proportion, and expenses also are increasing in proportion that too snowballs!

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

0 1964-11-21, #Agenda Vol 05, #The Mother, #Integral Yoga
   I remember having written somewhere, some ten years ago, that I would take it as a sign if my back became straight again.1 At the time, it wasnt much, but it disgusted me deeply, and I did it as a challenge. Naturally, now its very far away from my consciousness and my thought, I find it childish, but I remembered it a few days ago also, and I said to myself that now I didnt care a bit about that, because to me its nothing! All the rest rail the rest is equally inadequate, incomplete and miserable, you knowmiserable. If you think about a divine life, its miserable.
   And curiously, everything comes and presents itself as images and possibilities; so I say to myself, But if after a time all this suddenly stops functioning, what will have been the use of doing all this work? And there is always something something that comes from a very absolute regionwhich makes me feel or understand or grasp the uselessness of death.

0 1964-11-28, #Agenda Vol 05, #The Mother, #Integral Yoga
   Its like those messages people ask me every other minute: Send me a message. Thats it: you drop two coins into the box, and out it must come! I have nothing for the first page of my magazine, send me a message, or else, My daughter is getting married, send me a message, or else, Its the anniversary of the opening of my school, send me a message. Its at the rate of three or four a day. This made me suddenly write a note the other day; I saw the image of those music boxes, you know, you dropped two coins into them and then the music would come out. So I said, For ordinary men, the sage is like a music box of Wisdom: you only have to insert two coins worth of question and automatically the answer comes out. Because, really, it has become ridiculous: Were moving into a new house, send us a message.
   But why do you let yourself get snowed under? You shouldnt send any messages!
  --
   Those new dentists will soon have set themselves up, then you can go and see them. Naturally, it still belongs to the old methods, but we shouldnt brag, you know! We shouldnt think we have arrived before weve reached the end. To the people who write to me, Oh, I rely on your Force alone, I dont want any medicine, I reply, You are wrong. Because I, too, take medicine and I dont believe in it! Yet I take it just the same, because there is all the old suggestion and all the old habit, and I want to give my body the best possible conditions. But its quite amusing: as long as its given the medicine, it stays very quiet, and if it isnt given the medicine, it starts saying, Why? Whats the matter? Yet when the medicine is there, it has no effect, it doesnt intervene; its merely merely a habit.
   Not to speak of the cases when it makes things worse. For instance, for those very tooth troubles, the doctor wanted to give me those penicillin pills that you let melt in your mouth to prevent an inflammation; when I take one of those pills (laughing), theres a furious rage in all my teeth! As if all the elements attacked were furious: Why are you disturbing us? We were nice and quiet, we werent troubling you! And everything starts swelling furiously.

0 1964-12-02, #Agenda Vol 05, #The Mother, #Integral Yoga
   Ah, thats just what I thought! There is in the Illustrated Weekly the history of those Eucharistic Congresses, and it seems a French lady was behind the origin of the first Congress (not so long ago, in the last century, I believe). And then (Mother smiles), theres a magnificent portrait of the Pope with a message he wrote specially for the Weeklys readers, in which he took great care not to use Christian words. He wishes them I dont know what, and (its written in English) a celestial grace. Then I saw (he tried to be as impersonal as possible), I saw that in spite of everything, the Christians greatest difficulty is that their happiness and fulfillment are in heaven.
   Instead of a celestial grace, they read to me, or I heard, a terrestrial grace! When I heard that, something in me started vibrating: What! But this man has been converted! Then I had it repeated and heard it wasnt that but really a celestial grace.

0 1965-01-24, #Agenda Vol 06, #The Mother, #Integral Yoga
   (All of Satprems letters from Vellore, like the others, unfortunately disappeared. Satprem had written to Mother asking for a mantra, especially since he had given up the Tantric discipline.)
   January 24, 65

0 1965-02-24, #Agenda Vol 06, #The Mother, #Integral Yoga
   Oh, if you want to be amused, I have received a letter from Alexandra David-Neel. You know that we had been corresponding and that she was the great protector of Tibetan lames (one of them was her son and he died there, so she was feeling quite lonely). I told her that we had been put in contact with all those Tibetans2 and I suggested she might take another one with her (because she had written to me about this). And I added that they would certainly be very glad to serve her in gratitude for the great intellectual progress they would be making with hershe never forgave me! Never forgave me. Because I wrote intellectual instead of spiritual (I consider she is quite incapable of making anyone progress spiritually, while intellectually, she is first-rate). And since that time, no more letters, nothing. The other day, I got a letter in which she writes (Mother imitates the supercilious tone of the letter), Dear friend of the past, I have heard about the attack on the Ashram (you should have read the letter, it was marvelous!), and I hope that nothing untoward has happened to you. But now that the Ashrams invulnerability has been destroyed, attacks may recur, so I presume you will leave Pondicherry.3 (Mother laughs) I simply answered her, Dear friend of always (laughing), do not worry, all is well. Above the forces of destruction, there is the divine Grace, which protects and mends, and I simply put, Yours very affectionately. And I enclosed in the letter the message4 of the 21st.
   That woman is eating herself away. Every time I had the opportunity, I spoke to her about Buddhas love; I told her, But Buddha was full of love! And that makes her blood boil!
  --
   Italics indicate words spoken or written by Mother in English.
   Mother has received several Tibetans since the invasion of Tibet.

0 1965-03-06, #Agenda Vol 06, #The Mother, #Integral Yoga
   I had written to him (he had read something in White Roses) and he had answered me (he was indignant), How can you say that Sri Aurobindo doesnt express the WHOLE Lord, that Sri Aurobindo is only a part of the Lord! I didnt answer directly, I told him, Take care not to become dogmatic. And he has never understood anything.
   ***

0 1965-03-10, #Agenda Vol 06, #The Mother, #Integral Yoga
   Sri Aurobindo and I were in an extremely comfortable car, and we were both resting in an eternity of peace and blissquietly, next to each other. The car was driven by the eternal Driver. It was supreme Bliss, you know. Until suddenly, outside the car (I dont know how), two papers were thrown on the road, and one of the papers was a letter (it was an envelope that had come by mail, there were stamps on it), and the other was something written; and with a lightness (the car was still moving), quite a divine lightness, Sri Aurobindo leaps out of the car onto the road to pick up the letters. I said to myself, Ah, the Bliss is over (laughing) now well have to get back to work! And I also got out of the car (which disappeared).
   Sri Aurobindo picked up those letters (at that moment I knew exactly what they meant, but its secondary), then he took me by the hand (that is, his right hand took my left hand: I was on his right), and we started walking on the road. And while we were walking on the road, after a time (there were many details and things I am not telling because they are incidental, they had their meaning at the time but they dont matter), while we were walking on the road, he suddenly leaned over towards me and showed me that I was walking on flint. (You know, when the road is made of chips of stones and slightly cambered to make water flow away? On the side some earth has been washed away and sometimes the stones are bared.) And I was walking on those stonesno, he was walking on them and he showed them to me, so I had him walk in the middle of the road and I started walking on the stones so he wouldnt walk on them (but I didnt feel the stones at all). And then I noticed (I looked at him at that moment), I noticed Sri Aurobindos head a glorified head, truly a supramental head, a marvel! And his whole body, EVERY PART OF HIS BODY was someone in whom he was manifesting for a particular work or reason, or a particular action in relation to me; and as for me, I wasnt a person, I was only a Force (I noticed that I didnt have a body). And I saw all those who were participating (not their physical appearance, but I knew who they were): for this one, such and such a thing; for that one, such and such a thing; the hand, such and such a thing; the arm, such and such a thing and so on. And I saw his feet: they were my feet with tabis on; they were my feet, my feet with tabis on. And it was my feet with tabis on that didnt want to let him walk on the stones, on the side of the road, and that was why he left it.

0 1965-03-24, #Agenda Vol 06, #The Mother, #Integral Yoga
   Let me give you an example to make it a little clearer: I constantly have whats conventionally called a toothache (it doesnt correspond to anything in reality, but anyway people call it having a toothache). I had difficulty eating, a congestion, and so on. The attitude: you endureyou endure to the point when you dont even notice that things are going wrong. You endure, but you are aware (and besides, the external signs are there: a swelling of the gums, etc.). There was a period (its been in that state for a long time, but anyway), a period that began with a first swelling, in Decembercontrol, work, etc., all the necessary inner precautions. Then one observes the movement; one wants to know where it leads, what it is (its a long story, quite uninterestinginteresting only because it is instructive). And two nights ago, the situation was apparently the same as usual, the same thing, when suddenly there was a will to stay awake, not to sleep, and then I had the clear perception of a congestion and that it was becoming necessary to take out those things (bits of tooth that were moving they were moving now more, now less, but it began in December), to take them out in order to let the congestion out. Previously, too, bits of tooth had moved, and one day they had come out by themselves, without difficultywhen the time had come for them to go, they had gone; so I remembered that: why not wait for that moment? That was the attitude for a long time. And then the cells were curiously shrinking back from a very close contact with something [a dentist] that wasnt in complete harmony with the directing force of the body. This is how, in common language, it was translated: T. (who is very nice, no question of that) doesnt know either the habits or the reactions or the type of vibration or whats necessaryshe doesnt know anything. So how to make contact? Two nights ago, this came to me clearly: this is what you must tell her (and the exact words of the letter to be written), and you MUST send for her tomorrow morning. Then everything fell quiet, it was over, I went on with my night as usual, as every night. The next morning, I wrote what had been decided and she came; and, well, when she came she knew what she had to know and she did exactly what had to be done. She even said, I will do only what you tell me to do.
   And I will add a detail (not a very pleasant one, but it gives the measure of the truth): there were two bits of tooth she had to extract; first she extracted one, and it was just about normal, then she pulled the second one out, and there was a sort of hemorrhage: a huge quantity of blood had accumulated, thick and black the blood of a dangerous congestion. But I had felt it (there was a pain in the brain, a pain in the ear, a pain), and I thought, Thats not good, I should take care. The body was conscious that something was amiss. And quite an unusual hemorrhage. I even remarked to T., Its good it came out. She said, Oh, yes!

0 1965-05-08, #Agenda Vol 06, #The Mother, #Integral Yoga
   When people write me long letters (what letters I receive! laments all the time: my health is going wrong, my work is going wrong, my relationships are going wronglaments all the time), and I always see, behind, that Consciousness, luminous, magnificent, marveloussun-filled, you knowexactly as if to say, Whenever will you be cured of that mania! The mania of the tragic and the lower.
   Somewhere in the reason, one understandsit isnt that reason doesnt understand, but the reason has no power to make this matter obey.

0 1965-06-02, #Agenda Vol 06, #The Mother, #Integral Yoga
   Its rather strange, this eyesight. There always seems to be a veil between me and things, constantly; I am so used to it; I see everything very well, but as if there were a slight veil. Then all of a sudden, without any apparent reason (an outwardly logical reason, I mean), a thing becomes clear, precise, sharp (gesture: leaping to the eyes)the next minute, its over. Sometimes its a word in a letter or written somewhere, sometimes its an object. And it is a different quality of vision, a vision (how can I explain it?) as if light were shining from within things instead of shining on them: it isnt a reflected light. It isnt luminous, it isnt like a candle, for instance, or a lamp, not that, but instead of being lit by a projected light, things have their own light, which doesnt radiate.
   Its becoming more and more frequent, but with perfect illogic. Which means that I dont understand the logic of it at all; I dont know why this thing [lights up] rather than that thing, or that rather than this: suddenly something leaps to the eyesAh!and its gone in a flash. And the vision is so precise! Extraordinary, with the full understanding of the thing seen while you are seeing it. Otherwise, everything is as if behind is it a veil? I dont know.

0 1965-06-05, #Agenda Vol 06, #The Mother, #Integral Yoga
   What did I write?
   I. in ancient Egypt. A temple or palace of ancient Egypt. Light-and fresh-colored paintings on the very high walls. Clear light. About the child, very bold, independent and playful, I hear the end of a sentence: Such is the will oftep. The entire name is uttered very clearly, but when I got up (too abruptly), only the syllable tep was retained by the memory of the waking consciousness. It was the tutor speaking to me about the child. I am the Pharaohs wife or the high priestess of the temple, with full authority.
  --
   Whats written there?
   Its a note on Amenhotep: Amenhotep III is the builder of Thebes and Luxor. His palace, south of Thebes, was built with sun-dried bricks covered with painted stucco. His wife, Taia, seems to have come from a modest family, but was showered with honours by him and their son. The son succeeded his father under the name of Amenhotep IV. He was a religious reformer who replaced the cult of Ammon with that of Aton (the Sun). He took the name of Akhenaton. [Encyclopedia Britannica]
  --
   It hasnt been published. Those papers are actions: occult actions. I write them, keep them, and then I recharge them.
   You can classify this one in the subjects for meditation (!) on the Governments manners.
   Sometimes, for someone or other, Ill write a sentence in that way, but I wont send it, Ill keep it; then, after a week or two weeks or a month, the person tells me he had an experience and that I told him such and such a thing the very thing I had written. Its a very good method.
   And also when you want to destroy something, you write it down, then you tear it up and burn it.
   Yes, but the Government is deaf!
  --
   You know, its always the same thing: I dont think I dont think, I dont try to answer, I dont have any questions; when I read something, a letter, I let it enter into the Silence, and thats all. Then, suddenly, at any moment, prrt! up comes the answer. It doesnt come from my head, which is perfectly still: it just comes. And it pesters me: it comes and repeats itself until Ive written it down. So I have papers in every corner and pens in every corner! I take a paper and write, then its over; and as soon as its written down, I have peace. And when I have time to start writing a letter, I settle down, I choose a good piece of paper and I write it out again.
   But the papers and pens depend on the place where Ive written!
   (Satprem looks at a slip of paper, page 3, in ink, with another slip, page 2, of a different size, in pencil, and no page 1.) I keep them in every corner of every room!

0 1965-06-09, #Agenda Vol 06, #The Mother, #Integral Yoga
   Soon afterwards, Mother asks Satprem to read a letter she has just written:
   This is advice to childlike mentalities (childlike not in terms of age), the same thing as, You say that you cant love the Lord because you have never seen Him. Its the same kind of level. But I like it because at least they dont pretend to be intelligent. And yesterday a child announced to me that it was his birthday and that there were two questions he wanted to ask me, in English: Where does God live? or Where is the house of God? (something of the sort) and Can I ever see Him? So I replied to him just as one replies to a child, with the childs simplicity:

0 1965-06-14, #Agenda Vol 06, #The Mother, #Integral Yoga
   Oh, if I had nothing to do and spent my time just writing down my activities of the night, what I see and hear and do in the night with everybody oh, all kinds of people, in all kinds of countries. And things, hosts of things, so many, many things I never saw physically and never thought oftotally unexpected things.
   Its more interesting than novels, and how! It just requires a lot of time.
  --
   We are putting together (what can I call it?) a set of rules (oh, thats an ugly word) for admission to the Ashram. Yes! Not that if you accept the rules youre admitted, its not that, but when someone is admitted, we tell him, But, you know, here is (when he is potentially admitted), here is what you are committing yourself to by becoming a member of the Ashram. Because requests for admission are pouring in like locusts, and at least ninety-nine times out of a hundred, its from people who want to come here to be comfortable and rest and do nothingone in a hundred comes because he has a spiritual aspiration (oh, and even then its mixed). So they shouldnt tell us afterwards (because weve had such experiences), Oh, but I didnt know it was that way, with the excuse that they hadnt been told. For instance, I didnt know we werent allowed to (Mother questions herself for a moment) What isnt allowed? (Then, laughing, she points to Satprem:) Smoking isnt allowed. And drinking alcohol isnt allowed, being married isnt allowed, except nominally, and so on. And then you have to work, and all your desires arent automatically satisfied. So they send me letters, But you told me that (oh, things I never said, naturally), at such-and-such a date (you understand, sufficiently far back for me not to remember!), you told me that And from what they write I see very clearly what I said and how they turned it upside down. So now well prepare a paper that well give them to read, and well ask them, Have you clearly understood? And when they have said theyve clearly understood and have signed, at least well keep the paper, and when they start being a nuisance, we can show it to them and tell them, Beg your pardon, we told you this wasnt a (whats the word?) an Eden where you can stay without doing anything and where your bread is buttered on both sides!
   So I put as first condition (I wrote it in English): the sole aim of life is to dedicate oneself to the divine realization (I didnt put it in these terms, but thats the idea). You must first (you may deceive yourself, but that doesnt make any difference), first be convinced that this is what you want and you want this aloneprimo. Then Nolini told me that the second condition should be that my absolute authority had to be recognized. I said, Not like that!, we should put that Sri Aurobindos absolute authority is recognized (we can add [laughing], represented by me, because he cannot speak, of course, except to meto me he speaks very clearly, but others dont hear!). Then there are many other things, I dont remember, and finally a last paragraph that goes like this (Mother looks for a note). Previously, I remember, Sri Aurobindo had also put together a little paper to give people, but its outdated (it was about not quarreling with the police! And what else, I dont rememberits outdated). But I didnt want to put prohibitions in, because prohibitions first of all, its an encouragement to revolt, always, and then there is a good proportion of characters who, when they are forbidden to do something, immediately feel an urge to do itthey might not even have thought of it otherwise, but they just have to be told about it to Ah, but I do as I like. All right.

0 1965-06-23, #Agenda Vol 06, #The Mother, #Integral Yoga
   For a long time, I had had a plan of the ideal city, but that was during Sri Aurobindos lifetime, with Sri Aurobindo living at its center. Afterwards I was no longer interested. Then, we took up the idea of Auroville again (I was the one who called it Auroville), but from the other end: instead of the formation having to find the place, it was the place (near the Lake) that caused the formation to be born; and up to now I took a very secondary interest in it because I hadnt received anything direct. Then that little H. took it into her head to have a house there, near the Lake, and have a house for me next to hers to offer me. And she wrote to me all her dreams; one or two sentences suddenly awakened an old, old memory of something that had tried to manifesta creationwhen I was very small (I dont remember what age), and that had again tried to manifest at the very beginning of the century when I was with Thon. Then I had forgotten all about it. And it came back with that letter: suddenly I had my plan of Auroville. Now I have my general plan; I am waiting for R. to make the detailed plans because since the beginning I have said, R. will be the architect, and I have written to R.
   When he came here last year he went to see Chandigarh, the city built by Le Corbusier up there in Punjab, and he wasnt very happy (it seems to me rather mediocre I dont know, I havent seen it; I only saw photographs that were dreadful). And when he spoke to me, I saw that he was feeling, Oh, if I had a city to build! So I wrote to him, If you want, I have a city to build. He is so very glad, he is coming. And when he comes, Ill show him my plan, then he will build the city.1
  --
   All around, there is a circular road that separates the park from the rest of the city. There would probably be an entrance gate (there has to be one) into the park. An entrance gate with a keeper of the gate. The keeper of the gate is a new girl who has come from Africa and has written me a letter saying she wanted to be the keeper of Auroville to let in only the servants of the Truth. (laughing) Its a very nice plan (!) So I will probably put her as keeper of the park, with a little house on the road, at the entrance.
   But the interesting thing is that around this central point, there are four large sections, like four large petals (Mother draws), but the corners of the petals are rounded and there are small intermediate zones: four large sections and four zones. Of course, this is only in the air: on the ground it will be an approximation.
  --
   Oh, you know, theres a flood of letters, mon petit! From everywhere, every country, people write to me, At last the project I have been waiting for! and so on. Its a flood.
   There is also a gliding club. We have already been promised an instructor and a glider thats promised. It will be in the cultural section, on top of the hill. Naturally the yacht club will be by the sea, not on the lake; but I thought (because there is a lot of talk of deepening the lake, it has almost silted up), I thought of a seaplane station there.

0 1965-07-10, #Agenda Vol 06, #The Mother, #Integral Yoga
   I have a very extensive field of experience. I receive a flood of letters from just about everyone, writing about their little disorder, their little illness, their little trouble, and naturally asking for all that to be set right. So that puts me in contact with the vibration (all the people here: that makes a lot), and, well, I can truly say that there isnt, oh, there isnt one case in a hundred that is the expression of the direct Willits something (gesture of a zigzag fall) which goes like this and which in the human consciousness gets into a tangle like a wire thats so twisted that you cant untangle it anymore. And because of that state, you are on the verge, yes, of a discomfort (thats almost constant), of an illness, a disorder. And it is the defeatist mental collaboration (because a special characteristic of this mind is to be defeatist), the collaboration of the defeatist mind and the false senses that make for us the life we live, which is no fun.
   For two hours last night I saw that, with proof to back it up, examples. I looked, and I was almost horrified to see the extent to which senses distortand they distort (I dont know, there may be people who distort for the better, [laughing] Im not one of them! But they must be marvelous optimists), the senses distort all the vibrations and constantly turn them into disagreeable things, unpleasant ones at any rate, or even indications of danger, warnings of catastrophe. It was fairly repugnant. But I gave free rein to that whole movement in order to see clearly, and all the cellular and other organizations started moaning and groaning, as if saying, But this life is in-tol-er-a-ble, its intolerable. And I listened to that a little while to see; and here, there and everywhere, there was a general groan. And in the end (gesture of descent of the Will), in one second it all went away! It was a whole act those senses were putting on for themselves. We are ri-dic-u-lous beings, thats all (Mother laughs). That was my observation of last night.

0 1965-07-14, #Agenda Vol 06, #The Mother, #Integral Yoga
   If I had some peace I would write it down (because it comes all formulated) and it could be interesting. It must belong to the realm of revelation. Its like a luminous strip passing by, but it is all organized. But one needs peace (I scribbled the last note here while they were preparing my breakfast, and after that ). But anyway, its not of transcendent interest; its only because its very clear, very precise, and it obviously doesnt have the character of ordinary human thought: its ready-made, it comes ready-made.
   In that state, for instance, all the cells, the whole body keeps stillyou no longer have a body, you no longer have cells, you no longer have all those disorders, all that friction: all that goes away. It disappears and another consciousness dominates. You understand why someone who could remain in it would be able to live indefinitely. But its probably conditioned, in the sense that the others must have their field of activity too, otherwise the progress wouldnt be general. But anyway, its nothing really transcendent, its just interesting.

0 1965-07-17, #Agenda Vol 06, #The Mother, #Integral Yoga
   The patient had been in convulsion, the whole right side of the body twitching horribly, speech impossible. There came an easing of it all, and I remember thinking, Why is that brain signaling that body to twitch sowhy? And I took hold of Montys right hand, seated there, on the edge of his bed. And the two right arms became like a big telephone switchboard hook-upyou know, the long cords. So, through the hook-up I called. I called to the Divine Mother, to You specifically, if I may say so, as is my wont. And this time, the You appeared, not above my head, as is usual, but above the patients head. And to that You I called three times, Mother, as you once taught me to do. That was all. Nothing more complicated than that. You were there, strategically positioned and I pronounced your Name three times. But there was a great current of Force that went through that telephone hook-up, so to speak, a great Power that came down the great long distance from the You through the little mans ailing brain and on down through his then quieting right arm and up through my long right arm to my think machine. And in that there was a deep peace and knowing. Miss Carter was seated on the other side of the bed, it so happened, at that moment, but she did not know that anything took place, even though I quietly closed my eyes for a bit. Odd, isnt it? It seems even odder as I write it. It was so normal as it took place. And it was so normal when, next morning, all trace of the tremor had vanished and all power of speech had returned to the delighted patient. And greater delight of all observers.
   (11 July 1965)

0 1965-07-21, #Agenda Vol 06, #The Mother, #Integral Yoga
   I wrote this very fast, then I left it there. But heres this mind showing itself to be like the other (Mother looks for a second note), it has a sort of concern for perfection in the expression; and in the afternoon of the next day (it generally happens after my bath; there is a sort of special activity at that time), after my bath it was in that state and I had to write this (it had become quite like a prayer):
   OM, supreme Lord,

0 1965-07-24, #Agenda Vol 06, #The Mother, #Integral Yoga
   (Satprem had written to Mother to ask her the meaning of a dream he had had, in which his brother abruptly came in and announced his son's death. It was an extremely vivid dream. The shock of emotion woke Satprem up.)
   I have got your letter. I dont think it is premonitory. Do you have any news from there? If something had happened, he would have sent you a telegram.
  --
   It is a constant, constant work, for everything, but everything. Its odd: if the question is food, it thinks the food is poisoned or that it wont be digested, or this or that, or that the whole functioning will be upset; you go to sleepimmediately comes the suggestion that you will be agitated, unable to rest, that you will have bad dreams; you speak to someone the suggestion that you didnt say what you should have said or that it will cause the person harm; you write something that it wasnt exactly right. Its frightening, frightening.
   It will have to change.

0 1965-07-31, #Agenda Vol 06, #The Mother, #Integral Yoga
   No, if we wanted to show something to the public before the publication of your book, it would have to be a sort of biographical and bibliographical note: Sri Aurobindo was born at such and such a place, and so forth, and the list of his works, the totality of the written volumes. That, yes, it would be a good introduction. A bibliographical notenot a small book that distorts everything. A rather complete bibliographical note, something massive! (Mother laughs)
   So you can tell N. on my behalf that this is how I see the thing: a quite complete biographical and bibliographical note should be prepared to tell them, Here is the gentleman Satprem is writing about. It could be published along with the book, or published in newspapers to announce the book (thats a practical question, it depends on what suits their taste better). It can be published in some newspapers or reviews or magazines before the release of the book, to announce it.
   Of the book which book?

0 1965-08-07, #Agenda Vol 06, #The Mother, #Integral Yoga
   Do you know that theyve asked me to write an article?
   Yes. Are you doing it?
  --
   I didnt intend to tell you all this, but anyway that is how I see the problem. To start writing pages on that is pure chatter (of course, their whole affair will be nothing but pure chatter,1 but thats no reason to do as they do). And at the same time, its a good lesson: we are showing goodwillWell, I am giving you the truth here; if thats not what you were expecting, too bad for you. Its a very good lesson.
   If they have some intelligence, they will publish it. If they publish it, it will be good for everyone. I havent told you this little story which resembles yours: some two years ago, The Illustrated Weekly asked questions on where India stood, and in their questionnaire they had asked for the answers to be put in as few words as possible. Very well. As for me, I answered with one word, two words, three words, because things can be put in very few words.2 They published it in a box in the middle of peoples answers, which were columns long! Mon petit, it seems it had more effect than all the rest. They said to themselves, It has forced us to think. It will be the same thing for you if you have the courage to put just what has to be put, in as few words as possible: the thing as exact as possible.

0 1965-08-14, #Agenda Vol 06, #The Mother, #Integral Yoga
   I thought that was my own particular experience reserved for me! I thought he had scruples and wanted me to know everything people write but thats absurd!
   When someone reads me a letter, you understand, I make contact, I catch a few words, and then its all settled. And the decision comes or doesnt come from here it comes. And once I have announced the decision, its settled. But they all go on reading the letter! I say, Good Lord! Whats the use? Its all words and sentences.

0 1965-08-18, #Agenda Vol 06, #The Mother, #Integral Yoga
   There are places (and, I must say, rather interesting ones, I am not saying they are without interest) where the exact expression of the ideas that must govern the world is being worked out. Its in that direction, its there. The past two or three nights, I have been going to that place. I find it rather gray and dull, but anyway its not without a certain savor. And several people have seen you somewhere there. There are kinds of large halls with immense corridors, and its very clear the atmosphere is very clear. But its a painstaking work, oh, as if thousands of scribes were writing very quietly. And immense, immenseit is as vast as the earth.
   If I go there, I will find you.

0 1965-08-21, #Agenda Vol 06, #The Mother, #Integral Yoga
   Thats how they read what I write. They take a magnifying glass and notice an error here, an error there.
   (Mother gives Satprem a flower: a rose)
  --
   The cells, the whole material consciousness, used to obey the inner individual consciousness the psychic consciousness most of the time, or the mental (but the mind had been silent for a long time). But now this material mind is organizing itself like the other one, or the other ones, rather, like the mind of all the states of beingdo you know, it is educating itself. It is learning things and organizing the ordinary science of the material world. When I write, for instance, I have noticed that it takes great care not to make spelling errors; and it doesnt know, so it inquires, it learns, it looks up in the dictionary or it asks. Thats very interesting. It wants to know. You see, all the memory that came from mental knowledge went away a long, long time ago, and I used to receive indications only like this (gesture from above). But now its a sort of memory being built from below, and with the care of a little child who educates himself but who wants to know, who doesnt want to make errorswho is perfectly conscious of his ignorance, and who wants to know. And the truly interesting thing is that it knows this knowledge to be quite more than relative, simply conventional, but it is like an instrument that would like to be free of defects, like a machine that would like to be perfect.
   It is a rather recent awakening. There has been a sort of reversal of consciousness.

0 1965-09-08, #Agenda Vol 06, #The Mother, #Integral Yoga
   How many times, how many times have I seen that he had written down my experiences. Because for years and years I didnt read Sri Aurobindos books; it was only before coming here that I had read The Life Divine, The Synthesis of Yoga, and another one, too. For instance, Essays on the Gita I had never read, Savitri I had never read, I read it very recently (that is to say, some ten years ago, in 1954 or 55). The book Sri Aurobindo on Himself and on the Mother I had never read, and when I read it, I realized what he wrote to people about me I had no idea, he had never told me anything about it! You see, there are lots of things that I had said while speaking to people that I had said just like that, because they came (gesture from above) and I would say them and I realized he had written them. So, naturally, I appeared to be simply repeating what he had written but I had never read it! And now, its the same thing: I had read this passage from Savitri, but hadnt noticed itbecause I hadnt had the experience. But now that I have had the experience, I see that he tells it.
   Its quite interesting.

0 1965-09-15a, #Agenda Vol 06, #The Mother, #Integral Yoga
   But it was your physical likeness: it means it is rather material. And it concerned your work, something you had written. Its not that I was preoccupied or specially occupied with it, no, I did it as a distraction.
   But whats this hurricane? Is it going to come down on us?

0 1965-09-18, #Agenda Vol 06, #The Mother, #Integral Yoga
   Interestingly, Mother had at first written shall fight, then, in the afternoon, she changed shall into must.
   Here is the exact text of the question: "If India, who held (till recently) the hope for humanity in the light of her spiritual leaders, can get involved in such a war, who would lead the world?"

0 1965-10-16, #Agenda Vol 06, #The Mother, #Integral Yoga
   For instance, for precise problems, a decision to be made, the problem is put to me; I dont answer materially right away, I send the answer like this (gesture of inner communication), then I wait. Well, it has happened (rather rarely, but anyway it has happened) that the person wrote to me, I have received the answer, its this and that. Then I say, Thats good. But when I write words and because I write words, they say the same thing, it doesnt prove anything. Its an artificial obedience.
   And I am not talking about those who immediately feel, Oh, Mother is wrong, I am not even talking about those; I am talking about those who truly have goodwill, but who are up to here (gesture to the mouth), even up to here (gesture to the forehead) fully in Ignorance and Falsehood, and who cover that with the cloak of a knowledge they have learned but dont even feel.
  --
   But when I saw the photo [of Cartier-Bresson, taken in 1950], when I saw he had that expression Because, with me, he never had it; he never showed it. But I wasnt in the room when the photo was taken, and suddenly he (he was sitting there, of course), he slackened. When I saw the photo (because they came long after, we had to write and ask them to send them), I was dumbfounded. He had that expression.
   I always saw him with a perfectly peaceful and smiling face, and above all, the dominant expression was compassion. That was what predominated in his appearance. An expression of compassion so so peaceful, so tranquil, oh, magnificent.

0 1965-11-03, #Agenda Vol 06, #The Mother, #Integral Yoga
   So it seems to me. And theres no reason for it not to get later still. See, I have all this (Mother shows a stack of letters), which is work yet to be done, and it was supposed to be done this morning. Every day its like that. Now its a mountain of letters, and some letters havent even been opened. So some write to me (but that frees me), I have already sent you two letters and you havent answered, I am unluckytoo bad for them. But there are those who are very patient, who ask for things that are important to them, and whom I dont have time to answer. When I hear the letter (there are some letters I havent even opened, I dont know what they have written), but when I hear, I answer inwardly; if they had the mental perception they would receive my answer; unfortunately they dont have it. Some letters are important, from people who ask for something reasonable, and a word or a gesture would greatly help them to move onits not possible. And it keeps increasing and increasing. Previously, I used to rest (rest, that is to say, concentrate) regularly, at a fixed time, but now thats finished, I cant do it anymore. It cuts into the rest, too, and thats bad.
   Its the world in a rush. Its not just from a small number of individuals, its from everywhere: from the United Nations, the Government of India, from people here, there and everywhere who ask for a directive, an indication. They ought to be able to receive mentally; that way I could do all the work, because it doesnt take any time, its immediate, but they arent there yet, they cant. You know, requests for messages, for something to start an action there are dozens of them every day. And its a good sign, I cant complain. Its a good sign, it means the world is growing receptive. But

0 1965-11-06, #Agenda Vol 06, #The Mother, #Integral Yoga
   As big as this, a sun, a sun scintillating with Sri Aurobindos light, when I write, between me and the notebook, and it moves about with the pen! Its this big (a big orange), its Sri Aurobindos light, blue, that special blue, silver blue, scintillating, and it moves about every time I write in this notebook! (Laughing) Thats why I have difficulty seeing: it moves about with the pen!
   ***

0 1965-11-10, #Agenda Vol 06, #The Mother, #Integral Yoga
   Thousands of copies have been distributed in India. There are even lots of newspapers that have written about it. It has made a lot of noise in the country.
   But they dont seem the leaders at leastto have understood at all.
  --
   (Satprem:) She would like me to write talesfairy tales.
   Do you know any fairy tales?

0 1965-11-13, #Agenda Vol 06, #The Mother, #Integral Yoga
   She is a nurseshe is in harmony with doctors. And it has given her fresh heart. Because they have told her she had come in timejust in time and that they would save her, so now she is full of trust. I got a letter, she has written in a letter, I have taken fresh heart in life, I am at peace and certain that I will be cured, the fever has dropped, etc.
   Everything is relative in this world, there arent two identical cases, there arent two identical diseases there isnt an absolute good and there isnt an absolute bad.

0 1965-11-27, #Agenda Vol 06, #The Mother, #Integral Yoga
   And then, the Flame When the Flame lights up, everything becomes different. But this Flame is something totally different; its totally different from religious feeling, religious aspiration, religious worship (all that is very fine, its the summit of what man can do and its very fine, its excellent for humanity), but this Flame, the Flame of transformation, is something else. Oh, I remember now that Sri Aurobindo reminded me of something I had written in Japan (which is printed in Prayers and Meditations), and I had never understood what I had written. I always tried to understand and asked myself, What the devil did I mean? I have no idea. It had come like that and I had written it directly. It was about a child and it read, Do not come too near him because you will get burnt. (I dont remember the words at all.) And I always wondered, Whats this child I am referring to? And why should one take care not to come too near him??5 And suddenly, only yesterday or the day before, I understood; suddenly he showed me, he told me, Its this: the child is the beginning of the new creation, it is still in its infancy, so dont touch it if you dont want to be burntbecause it burns.
   (silence)
  --
   All those things have been told a thousand times, they have been written I dont know how many times, they have been thought and expressedall that is very fine, up there. But this is seen on the [material] plane itself, felt, lived, breathed, absorbed; its something else altogether. Its an understanding that has nothing to do with intellectual understanding.
   (after a long silence)

0 1965-12-07, #Agenda Vol 06, #The Mother, #Integral Yoga
   No, its a beginning of experience which isnt yet in its final form. I will say it better another time. A day will come when I will say it well. (Poking fun at Satprem) Youll have an opportunity to write it out well!
   Leave it all, its enough, all that is private, its good for the Agenda.

0 1965-12-10, #Agenda Vol 06, #The Mother, #Integral Yoga
   And where does he write you from?
   From Paris.
  --
   What does he write? Do you have his letter? Give it to me.
   He was a rebel.
  --
   (Mother looks at the letter) He doesnt sign his name, he writes, Your brother, the gold washer.
   Yes.
  --
   Didnt you ever write to him?
   Once in two or three years.

0 1965-12-28, #Agenda Vol 06, #The Mother, #Integral Yoga
   (Mother shows a box of candy-pink writing paper she has just received.)
   Pretty paper to write poetry on!
   Will you write?
   Me! I am no poet!

0 1966-01-26, #Agenda Vol 07, #The Mother, #Integral Yoga
   You know, we could write a farce. And scenes of such buffoonery!
   There are lots of them. And each with an intention (laughing) an educational intention, to show the childishness in which we live.

0 1966-01-31, #Agenda Vol 07, #The Mother, #Integral Yoga
   (Satprem's letters to Mother having disappeared, he does not remember what caused the "sadness" Mother refers to here, probably certain ways of being in life that he found hard to accept, or perhaps his own incapacity to tolerate life in the world as is it and his tendency to dart off to the heightsunless it was the abyss. Satprem then asked Mother if he should not start writing a new book, "The Sannyasin," in which he would attempt to exorcize a certain refusal of life as it is.)
   Tell me, why do you feel sad?
  --
   I took a good look, and it is indeed possible that by writing this book you will get rid of something thats lingering onits possible. My hope was that it could go away simply through the inner movement; but when I received your note yesterday, I took a good look and thought, Yes, its probably necessary.
   It has a drawback, but it will have that advantage. I am not referring to external drawbacks, that cant be helped, well have to manage.1 I mean for yourself: it concentrates you in an almost hypnotic way on that part of your being which is almost imprisoned in the form, in the form of expression, that is to say, the author, the writer. Yet I know, and its very clear, that your external being was formed in large part for that, but from a higher standpoint: more as a means than as an end.
   You see, your book on Sri Aurobindo is exceptional in all respects and it was a sort of summit in expression. There was also the fact that Sri Aurobindo was always there while you were writing it. When it came, I had the sense of a summit that cannot be exceeded. Thats why I no longer thought about other books: my consciousness used this book on Sri Aurobindo as a starting point towards something else, something more complete. But when I read your letter yesterday, I thought, Maybe, after all, there is indeed something that has to be expressed; maybe it will be the right way to get rid of a past thats lingering on.
   Thats what I wanted to tell you.
  --
   I also felt that something else had to be written, going over your whole Agenda as I did for Sri Aurobindo (that has come to me several times very clearly), going over your whole Agenda from the beginning, and then You know that before I wrote the book on Sri Aurobindo, I took all his works to read them again, and while I read them I seemed to be told, This passage that passage this passage noted down all kinds of passages. And when afterwards I wrote the book, all those selected passages automatically came to mingle with what was coming to me. And Ive had the same impression with all these Agenda conversations: one day I should read them all again in that same consciousness and pick out a number of passages, which, afterwards, would crystallize into a book.
   Yes, but not yetnot yet.2
  --
   No, to me, if you write this book, well see, because it depends if If that Truth descends, well, it will descend and then you will automatically express it. Of course, we can aspire for it to be that way. But we cant tell before it is so.
   At any rate, whats quite certain is that this book can serve you as a rung to rise above the past and overcome certain difficulties in your nature. And then of course, from that point of view I immediately approve.
  --
   The question is more of a subtle order: its to know whether the thing is really there, in the inner or higher worlds, and I have to do it, or whether its a decision of my writers ego that wants to write.
   The thing is there (how can I explain?).
   The thing is there in its old form.3 That you have things to say is beyond doubt, and that you will say them is beyond doubt; but it has remained in that form because of precisely because of a certain difficulty you complained about in your letter, and which persists. So its to get rid at the same time of a certain state of consciousness and, yes, of a certain difficulty. Your true consciousness, you know, the consciousness of your true being, is in a very rapid ascent; something in you isnt aware of that and lags behind, and thats what causes an unease in you. So its clear that writing is a good means (probably the best means) of getting rid of it: you throw it outside yourself by expressing it, and then its finished, youve got rid of it. Its the FORM, you understand, only the form; its always the same thing: the essence and spirit, and on the other hand the form. You are rising like an arrow, and you dont know it because something remains like that, hard, tight, and its only a form. Well, its better to get rid of it; its the most natural way for you to exteriorize the form, the state of consciousness and the difficulty, all of it together, at the same time as you write the book.
   I am sure of it because I spent a large part of the night looking at it.
  --
   But what I am interested in The only thing I have to say in defense of the writers job is that, to me, writing is like a mantra: its embodying a vibration of truth.
   Yes.
  --
   But there is one thing Even as a writer (you in your present form and as a writer) you can, AS A wriTER, give many different expressions to that thing which you want to attract upon earth and express: you can express it in many different forms. We are now concerned with one particular form that you had conceived; well, what makes this form useful is that, to me (what I am going to tell you may be a bit commonplace), it can be used as a pickaxe, you understand, to root out the things you want to reject from your consciousness: a certain way of being of your consciousness thats receding into the past. And then, afterwards, you will rise to expressions of a higher order.
   And, mind you, if we look at the problem from the terrestrial and human standpoint, its fully part of the things that can be very useful to mankind; if you were humanitarian, I would tell you: Without a shadow of doubt, it can be very useful.
  --
   Mother means the time that will have to be taken to write the book.
   That will be eight years later, when Satprem will write his "trilogy" on Mother.
   The first form of The Sannyasin, which was to be a sort of Greek tragedy, with chorus.

0 1966-02-11, #Agenda Vol 07, #The Mother, #Integral Yoga
   Very amusing. I could write volumes with all that!
   But last night I didnt understand, I wondered, Why do I go strolling in such places? Now I understand!

0 1966-02-19, #Agenda Vol 07, #The Mother, #Integral Yoga
   Ive written this in answer to this gentleman [Death]. It came with a power: Ah, you shall see.
   But Id like to know what Savitri says. What does Savitri say?

0 1966-02-26, #Agenda Vol 07, #The Mother, #Integral Yoga
   When people asked Thon, How did things come to happen that way? (he used to say that the first Emanation and the next three separated themselves), Why did they separate themselves?, he would reply very simply (laughing), Why is the world as it is, in this state of disorder? Why is it like that? Thats not the interesting point: the interesting point is to make it what it must be. But after all those years, there is something in me that would like to have the power or the key: the process. And is it not necessary to feel or live or see (but see, I mean, see actively) how it went this way (Mother bends her wrist in one direction) in order to be able to go that way (she bends it in the opposite direction)? Thats the question.
   (silence)
   Whats interesting is that now that this mind of the cells has been organized, it appears to be going with dizzying speed through the process of human mental development all over again, in order to reach the key, precisely. There is of course the sense that the state we are in is a false unreality, but there is a sort of need or aspiration to find, not a mental or moral why, nothing of the sort, but a HOWhow it got twisted this way (Mother bends her wrist in one direction), in order to straighten it out (gesture in the opposite direction).
   The pure sensation has the experience of the two vibrations [the false and the true, the twisted and the straight vibrations], but the transition from one to the other is still a mystery. Its a mystery, because it cannot be explained: neither when it goes this way (gesture to the false direction) nor when it goes that way (gesture to the true direction).

0 1966-03-19, #Agenda Vol 07, #The Mother, #Integral Yoga
   Its a place (I have already told you about it1), a place which is very, very vast, very open and luminous, and VERY PEACEFUL. And very pleasant, its a place where one works very well. And there is nothing, no limitsits not a sky, not an earth at all; I cant say there are buildings, there are no buildings, yet one feels one is protected; and yet there are no walls. Now and then one sees a sort of very small shining steel bar (Mother draws a sort of frame that seems to delimit the place), like silver, now and then; and now and then, one feels there are kinds of cupboards that one opens, shelves, but transparent, its all transparent. There are tables, but transparent; theyre solid since one can write on them, but theyre transparent. No object is in the way. But everything is organized for the work. And you are there, you often write; you often come in and we talk, we organize. There are people, too, and we tell them to do this or that.
   But I meet you there very regularly. Only, I must say that before going to bed I thought I would see you today and I wondered if I would have something to tell you, an experience or something else, and then, in the middle of the night (between half past midnight and one), I woke up, if I may say so, I awoke there, materially, and I remembered everything. I thought, Well, well!
  --
   But then, even on that (I dont know who is responsible for it), they have launched a campaign abroad, a campaign for the poor devil starving and crying famine, in such a mean, oh, such a mean way! We get letters from everywhere, from every country (lots of letters from France), and especially from schools, centers of education, people who write, We hear that you are starving, we are so appalled, what can we do to help? We are obliged to answer them, No, were not starving at all!
   Its pitiable.

0 1966-03-26, #Agenda Vol 07, #The Mother, #Integral Yoga
   Yesterday evening, after I had written that message (I wrote it in the evening, not in comfort but that was the only time I had; the light wasnt good, but anyway I did it), after I had written, I felt a strong pain here, in my temples. Ah, I said, now I know! Now and then, after having listened to lots of people and especially after having written lots of birthday cards, answers to letters there is a sort of strange heaviness in my temples (and Ive never had headaches in my life, thats not like me!), and I say to myself, Whats this new decrepitude?! Then I noticed it wasnt that: its my eyes. Its because I havent yet found the secret of how to use my eyes. As I said just before, at times I see with extraordinary precision: things seem to come towards me to show themselves its so clear that the minutest detail is perceived. Thats one extreme. The other extreme is what I have already told several times: a sort of veil. I know things, they are in my consciousness, but I see just clearly enough not to bump against them or knock them over; everything, everything seems to be behind a veil; only I know where things are, so I find them, or I dont bump against them or break them, but thats not because I see I see a picture behind a veil, as it were. Thats the other extreme. In between the two, there are all sorts of gradations. And I am convinced its to show me that my eyes are still capable of seeing accurately the instrument is still very good, but I dont know how to use it. I dont know how to use it, because previously I used it as everyone uses his eyes, his hands, his feet, out of a sort of habit, more or less consciously I was very proud of my consciousness! ([Laughing] We are always very proud!) Very proud to have such conscious hands; in the past, for instance, I would sometimes say, I want twelve sheets of paper, then I would stop bothering about itmy hand would go and take, and there were twelve of them. That had been happening for a long, a very long time, but it would happen AT CERTAIN TIMES: when I was in the required state, that is, when there wasnt the intrusion of an arbitrary will. So all this is a field of experiment and study in very small details, absolutely insignificant in themselves, but very instructive. And it goes on all the time, twenty-four hours a day, night and day (at night its on other planes), but all this takes place in the physical, a more or less subtle physical.
   This morning, there was a very amusing story. I was rinsing my eyes and mouth; I do it before daybreak, that is, with electric light. And in my bathroom there is an emergency light. Its one of the latest inventions: its connected to the power and as long as there is power, the light remains off and a battery inside gets charged; as soon as the power fails, the light turns on and the battery is discharged to keep the light on. Its very well made, they invented it for hospitals and other places where any power failure must be avoided: as soon as the power goes, the light turns on instantaneously, and when the power returns, it goes off and gets recharged for the next time. They installed it for me in the bathroom. And this morning while I was washing my teeth, poff! the light went off. I continued, naturally, since I had that emergency light. But then, I did a study. The lights in C.s room (and everywhere) were on, it was only here, in this group of rooms. That was an odd phenomenon to begin with. Then I looked, and while I looked I noticed something I hadnt taken note of all these last few days: a will to disorganize all my personal life. And causing power failures is one of the known occult methods (I dont know how its done, in fact, but that man who wrote books and came here a very long time ago, Brunton, said it was one of the tricks known to those who practice occultism: a sudden failure of the lights). There are lots of other such tricks designed to disorganize peoples lives with the idea of frightening them or announcing catastrophes to them (I have always found this very childish). But then, I saw that there was (I think I know where, here, it comes from) a will for disorganization, and I saw the path it followed (winding gesture as if Mother were going back to the source). It had begun last night, in the middle of the night: when I got up around midnight, I saw a will wanting to preoccupy me with thoughts of money! And it was insisting: the thought that everything was going wrong, and so on. I saw that in the middle of the night. I was busy with other things, but I saw that will: formations; and naturally I dealt with them as they deserved. But I saw that it went on, trying to disturb people, to make them uncomprehending, and then to turn the power off, all sorts of silly things. Its not the first time it has happenedits not always the same people because generally, when they have tried and got a good knock in return, they dont try a second time, theyve had enough! But there are others who think they are very clever and want to prove to me (laughing) that they are right and I am wrongbecause ultimately it always comes to that! So I spent half an hour this morning, before they restored the power and I resumed my usual activities, half an hour having huge fun following the thread (same winding gesture going back to the source) wherever there was mischief, and then I very kindly answered.
  --
   But during the day, there are perpetual lessons, all the time, all the time, for everything, all the time. The lesson is least pronounced when I have to write something or see people; but there, too, the exact quality of peoples vibration (not their permanent vibration but the vibration in them at that minute), the quality of their consciousness is immediately made known to me through certain reactions in my body (gesture on different levels of the body). The nerves began only a few months ago their work of transfer of power. (What I call transfer of power is that instead of the nerves being moved by and obeying complex and organized forces of Nature, of the character, of the material consciousness in the body, they attune themselves to and directly obey the divine Will.) Its the transfer from one to the other thats difficult: there is the entire old habit, and then the new habit to be formed. It was a rather difficult moment. But now there remain enough old vibrations to be able to gauge exactly (and this has nothing to do with thought, it isnt expressed in words or thoughts or anything like all that: just vibrations), to know exactly the state people near me are in. From that point of view the lesson is going on, its very interesting. And whats wonderful is that more often than not the most receptive vibration, conforming the most to what it should be, is in children, but the very small ones, the tiny tots. I see lots of people, but now I understand why: I learn enormously that way, through that contact (with people whom I dont know, sometimes whom I see for the first time, or whom I havent seen for years). Its very interesting.
   But when nobody is there or I am alone, or when I dont speak or I am not busy with other people, its the inner lesson: the whole change in the vibration and how the world is organized. This morning, it was really extraordinarily amusing to see the mass of things that lie behind this appearance, an appearance that seems complicated enough as it is, but its nothing! Its thin, flimsy, without complexity in comparison with the MASS of things behind, which (drilling gesture) which bore their way through to reach the surface. Its amusing. But certainly ninety-nine people in a hundred would be seized with panic if they knew, if they saw. I had always been told (I read it, Sri Aurobindo often said it to me, Thon too often said it to me, so did Madame Thon) that its the Grace that keeps people from knowing. Because if they knew, they would be terrified! All, but all the things that are constantly there, moving behindbehind the appearancesall the complexities that are the true causes of or the instruments for all those small events, which to us are absolutely unimportant, but because of which one day you feel everything is harmonious, and another day you feel it takes a labor to do anything at all. And thats how it is. And naturally, when you know, you have the key. But if you know before you have the key, its a little frightening. I think that when people take leave of their senses, its because they are put in contact with the vibrations before having the knowledge, the sufficient knowledge, the sufficient state of consciousness.
  --
   Mon petit, I dont know what comparison I should use, but I am certain there are some things that are invisible this way (Mother rotates her wrist in one direction), and visible that way (gesture in the other direction). My impression is that what we see as a considerable difference between the tangible, the material, and the invisible or the fluid, is only a change of position. Perhaps an internal change of position because it isnt a physical, material change of position, but it is a change of position. Because I have experienced this I dont know how many times, hundreds of times: like this (gesture in one direction), everything is what we call natural, as we are used to seeing it, then all of a sudden, like that (gesture in the other direction), the nature of things changes. And nothing has happened, except something within, something in the consciousness: a change of position. Do you remember that aphorism in which Sri Aurobindo says that everything depends on a change in the relation of the sun-consciousness and the earth-consciousness?2 When I read it the first time, I didnt understand, I thought it was something in the very subtle realms; and then, very recently, in one of those experiences, I suddenly understood, I said, But thats it! It isnt a shift since nothing moves, yet it is shift, it is a change of relation. A change of position. Its no more tangible than that, thats what is so wonderful! Oh, the other day, I found another sentence of Sri Aurobindos: Now everything is different, yet everything has remained the same. (It was on one of my birthday cards.) I read that and said to myself, Oh, thats what it means! Its true, now everything is different, yet everything has remained the same. We understand it psychologically, but its not psychological: its HERE (Mother touches matter). But until one has a solid base From the standpoint of concrete, physical, material things, I dont think theres anyone more materialistic than I was, with all the practical common sense and positivism; and now I understand why it was like that: it gave my body a marvelous base of equilibrium. It prevented me from having the very sort of madness we were talking about earlier.3 The explanations I asked for were always material, I always sought the material explanation, and it seemed obvious to me theres no need of any mystery, nothing of the sortyou just explain things materially. Therefore I am certain this isnt a tendency to mystic dreaming in me, not at all, not at all, this body had nothing mystic! Nothing Thank God!
   I saw that (not in my head, because for me there are no such limits), in this sort of conglomerate, here: the nearest explanation is a shifta shift, the angle of perception becoming different. And its not really that, words are incorrect, because its far more subtle and at the same time far more complete than that. I have watched the change several times; well, this change gives you, to the outward consciousness, the sense of a shift. A motionless shift, meaning that you dont change places. And its not, as we might be tempted to think, a drawing within and a drawing without, its not that at all, not at allits an angle of perception that changes. You are in a certain angle, then you are in another. I have seen small objects of that sort for the amusement of children: when those objects are in a certain position, they look compact and hard and black, and when you turn them another way, they are clear, luminous, transparent. Its something like that, but its not that, thats an approximation.

0 1966-04-09, #Agenda Vol 07, #The Mother, #Integral Yoga
   (About the book Satprem is writing, "The Sannyasin")
   I still see that vision I had.1 Strangely, it was one of the most unexpected visions, in the sense that I had no mental preparation: all of a sudden I saw that Sannyasin, with his back to a wall and a sort of hurricane approaching. It was a hurricane of noise, of clamor. Nothing could be seen; nothing could be seen but the force of the vibrations coming up like a storm: he had his back to the wall, there was a sort of gale, and a chasm in front.

0 1966-04-13, #Agenda Vol 07, #The Mother, #Integral Yoga
   She is a girl who has written to me several times (there are several like her), who has a well-built body, who should be quite solid and healthy, but she has an emotive and sentimental vital, and (somewhat ironically) they arent loved as they would like to be loved. Result: one has a pain in her stomach, another has a pain elsewhere. Finally they write to ask me, Whats going on? And the other day, I said to myself, Why dont I tell them? So I wrote:
   You feel lonely because you want to be loved. Learn the joy of loving without demand, just for the JOY OF LOVING the most wonderful joy in the world and you will never more feel lonely.
  --
   This book should normally have been written four or five years earlier, and at the time Satprem saw it in the form of a Greek tragedy.
   Petrea volubilis, crimson morning glory.

0 1966-04-16, #Agenda Vol 07, #The Mother, #Integral Yoga
   So I wrote this note just like that, without any intention. Then, as soon as it was written, the Command came that it had to be published. I said to myself, Very well, it will be for August.No, NOW. So I had a page added in the next Bulletin.
   Why? I dont know. Maybe to prepare the atmosphere.
  --
   Its amusing, Ive just done that as if I had been made to do it. Usually its always blank and still here (gesture to the forehead), and thats what it gets inscribed on; but just now it wasnt like that: I read, it came here, then I made a movement backwards: a door opened, and then it was clearly written!
   ***

0 1966-04-20, #Agenda Vol 07, #The Mother, #Integral Yoga
   I am asking this because V. told me she would be going there, she said Anousuya wasnt feeling well. So I looked, and (V. wanted me to send a line to Anousuya), I took a paper and wrote I dont remember the exact words, but it was: The unshakable faith that Gods Will alone is realized. I dont exactly remember, I wrote what was dictated. And at the time of writing it, I knew it was over.
   I didnt say anything, but I knew.
  --
   Some go in a glorynot many, but some do. And those who go like that dont even have a difficult passage. I was writing that line for her, and I felt (it was half an hour, three quarters of an hour ago) a liberation.
   No, I do feel other peoples grief, I understand her mother, its going to be dreadful, its not that I dont feel, but I would so much like those who have trust to know how that can be a glory.

0 1966-04-27, #Agenda Vol 07, #The Mother, #Integral Yoga
   Apart from that, I understand: in order to write a book, one generally cannot describe more than one cycle, because theres a beginning, a development, and a culmination, a realization. Then another book, which starts from that realization and has the full experience of its futility. And then, the crowning realization: the return to life, free.
   One may have the three together, but it makes a very compact book.
  --
   He meets him a first time, then a second time just when he is about to leave, so he changes all his plans and goes with the Sannyasin. But its what comes before that departure, there is something hazy, I dont know what I should do. First I thought of making that young woman the symbol of beauty, wealth, love, anyway, of all thats truly beautiful and all the best life can bringwhich he rejects, and he leaves for anywhere, and then he meets that Sannyasin. So I was in the description of that place, of that boy with that girl, of that very beautiful place, and then I found it so futile to write all this that I couldnt go on.
   (Mother laughs)
  --
   But if you take that attitude, you cant write a book!
   Once again, these past few days, the memory of things I had written came back to mewhat I had imagined at some time and written at the beginning of the century (before you were born!), in Paris. I wondered, Strange, why am I thinking of this? And there was, in that thing I wrote, this: The love of beauty had saved her. It was the story of a woman who had had a heartbreak of so-called love, as human beings conceive it, but who had felt a need to manifest love, a marvelously beautiful love; and with that force and that ideal she had overcome her personal sorrow. I wrote a little book like that I dont know where it is, by the way, but that doesnt matter. But the memory of it suddenly came back and I wondered, Strange, why am I remembering this? And then I remembered the whole curve of the consciousness. At that time, I clearly understood that personal things had to be overcome by the will to realize something more essential and universal. And I followed the curve of my own consciousness, how it began like that, and how from there I went on to other things. I was eighteen. That was my first attempt to emerge from the exclusively personal viewpoint and pass on to a broader viewpoint, and to show that the broader, more universal viewpoint makes you overcome the personal things. But I wondered, Why am I remembering this? Now I understand! Its there in what you have written, its the same thing. Well, of course, now I wouldnt be able to write what I wrote, it would make me laugh!
   I can write, I can always
   Well, write it.
   But I find it so
  --
   You can do an experiment: note what you would write now, and then youll see.
   But then, how should I situate it? I dont know. There are two things.
  --
   Start with a bang: brrm! What you feel and see now. Situate it according to your broad outline, begin with that. Then, when its written, you will see if it needs the support of what precedes it or if you can move on to what follows.
   Its an interesting experiment.
  --
   I saw that, it was so amusing! I saw it all. Oh, it was an extraordinary experience. All of a sudden I was outside and, I cant say above (but it was above), but outside the whole human creation, outside everything, everything man has created in all the worlds, even in the most ethereal worlds. And seen from there, it was I saw that play of all the possible conceptions men have had of God and of the way to approach God (what they call God), and also of the invisible worlds and the gods, all that: one thing came upon another, one upon another, it all went by (as its written in Savitri), one thing upon another went by (gesture as if on a screen), one upon another with its artificiality, its inadequacy to express the Truth. And with such precision! A precision so accurate that you felt in anguish, because the impression was of being in a world of nothing but imagination, of imaginative creation, but in nothing real, there wasnt a feeling of of touching the Thing. To such a point that it became yes, a terrible anguish: But then, what? What? Whats truly TRUE and outside all that we can conceive?
   And it came. It was like this: (gesture of self-abandon) the total, complete self-annulment, annulment of that which can know, of that which tries to knoweven surrender isnt an adequate word: a sort of annulment. And suddenly it ended with a slight movement as a child could have who doesnt know anything, doesnt try to know anything, doesnt understand anything, doesnt try to understand but who abandons himself. A slight movement of such simplicity, such ingenuousness, such extraordinary sweetness (words cant express it): nothing, just this (gesture of self-abandon), and instantaneously, THE Certitude (not expressed, lived), the lived Certitude.

0 1966-05-18, #Agenda Vol 07, #The Mother, #Integral Yoga
   I like your way of writing.
   Its restful.
   But when you write a novel, you must build it up; in other words, there are all those unnecessary things you have to put in to reach certain points, and thats whats troublesome! All those futile things you have to present just in order to demolish them.
   I find it very restful to enter the region of elegant form, harmonious form, its very restful.
  --
   There is an Italian here, whom I saw the other day with his wife (his wife is nice; he has long hair and a mystic air mystic is a way of speaking: mysticism for a theater stage). I didnt find them very interesting, but they intend to stay here for three or four months. And today, he has written me a letter in French. And in that letter there are many things; first he says he had an experience here and those people are terrible, mon petit, as soon as they have the slightest experience, theyre scared! So naturally, everything stops. But thats beside the point. Then, in that connection, he says he took that drug and he describes the effect (Mother shows Satprem a passage of the letter):
   The second time, with a normal dose of LSD (lysergic acid), as I rose in that luminous situation, I had terrible visions, the walls of my room came alive with thousands of malignant and desperate faces that persecuted me till night.

0 1966-06-04, #Agenda Vol 07, #The Mother, #Integral Yoga
   And I keep on writing endless pages! Yes, of your book. Its quite new. (Besides, once I am awake I no longer concern myself with it at all.) I spend part of my night like that, not writing with my own hand but dictating. While I do it I find it enjoyable, but not enjoyable enough for me to remember what I wrote. Stories! I appear to have much imagination. But when I read it, it gives me the impression of something I saw or lived.
   ***

WORDNET












--- Grep of noun wri
wrick
wriggle
wriggler
wright
wring
wringer
wrinkle
wrist
wrist band
wrist bone
wrist joint
wrist pad
wrist pin
wrist watch
wristband
wristlet
wristwatch
writ
writ of certiorari
writ of detinue
writ of election
writ of error
writ of execution
writ of habeas corpus
writ of mandamus
writ of prohibition
writ of right
write-down
write-in
write-in candidate
write-off
write up
writer
writer's block
writer's cramp
writer's name
writing
writing arm
writing assignment
writing board
writing desk
writing implement
writing ink
writing pad
writing paper
writing style
writing system
writing table
writings
written account
written agreement
written assignment
written communication
written document
written language
written material
written matter
written record
written report
written symbol
written text
written word



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Wikipedia - Aimirgin Glungel tuir tend -- Poem written by Gilla in Chomded hua Cormaic
Wikipedia - Aimyon -- Japanese singer-songwriter
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Wikipedia - Alan Bock -- American writer
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Wikipedia - Alan Brody -- American playwright and academic
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Wikipedia - Alan Simpson (scriptwriter)
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Wikipedia - Albanian alphabet -- Variant of Latin alphabet used to write the Albanian language.
Wikipedia - Alba Reche -- Spanish singer-songwriter
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Wikipedia - Albert DeMond -- American screenwriter
Wikipedia - Albert Dieudonne -- French actor, screenwriter, film director, and novelist
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Wikipedia - Albert Frederick Nussbaum -- American writer
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Wikipedia - Albert Hazen Wright
Wikipedia - Albert Herman -- American actor, screenwriter and film director
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Wikipedia - Albert Lamorisse -- Writer, Screenwriter
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Wikipedia - Albert Memmi -- French writer
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Wikipedia - Alcmaeon in Psophis -- Play written by Euripides
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Wikipedia - Aldo De Benedetti -- Italian screenwriter
Wikipedia - Aldo Lado -- Italian screenwriter
Wikipedia - Aldous Huxley -- English writer and philosopher (1894-1963)
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Wikipedia - Aldo Zargani -- Italian writer
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Wikipedia - Aleena Gibson -- Swedish songwriter
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Wikipedia - Aleksandar TiM-EM-!ma -- Serbian writer
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Wikipedia - Aleksandr Solzhenitsyn -- Russian writer and historian
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Wikipedia - A Lesson from Aloes -- 1978 play by South African playwright Athol Fugard
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Wikipedia - Alexander Baron -- British screenwriter
Wikipedia - Alexander Belyaev -- Soviet writer
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Wikipedia - Alexander Jacob Schem -- German-American writer, editor and educator (1826-1881)
Wikipedia - Alexander Jacobs -- British screenwriter
Wikipedia - Alexander Kielland -- Norwegian writer
Wikipedia - Alexander Knox -- Canadian actor and writer
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Wikipedia - Alexander Lernet-Holenia -- Austrian writer
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Wikipedia - Alexander Meiselman -- Russian writer and poet (1900-1938)
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Wikipedia - Alexander of Myndus -- Ancient Greek writer
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Wikipedia - Alexander Roda Roda -- Austrian writer (1872-1945)
Wikipedia - Alexander Ross (writer)
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Wikipedia - Alexander Stein -- Soviet writer
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Wikipedia - Alexander Veltman -- Russian writer
Wikipedia - Alexander Volkov (writer)
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Wikipedia - Alexander Yashin -- Soviet writer
Wikipedia - Alexander Zinoviev -- Russian writer
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Wikipedia - Alexandra Coelho Ahndoril -- Swedish writer
Wikipedia - Alexandra David-Neel -- French explorer, spiritualist, Buddhist, Taoist, anarchist, and writer
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Wikipedia - Alexandre Astier (historian) -- French writer on the religions in India
Wikipedia - Alexandre Beljame -- 18th/19th-century French writer
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Wikipedia - Alexandre Dumas fils -- French writer and dramatist (1824-1895)
Wikipedia - Alexandre Dumas -- French writer and dramatist (1802-1870)
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Wikipedia - Alex Blagg -- American writer and producer
Wikipedia - Alex Broun -- Australian playwright and screenwriter
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Wikipedia - Alex Cuba -- Cuban-Canadian singer-songwriter
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Wikipedia - Anton Matthias Sprickmann -- German writer and lawyer
Wikipedia - Anton Quintana -- Dutch writer
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Wikipedia - Antun NemM-DM-^Mic -- Croatian writer
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Wikipedia - APA style -- Academic style and writing format
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Wikipedia - Biagio Antonacci -- Italian singer-songwriter from Milan
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Wikipedia - Biblical manuscript -- A handwritten copy of a portion of the text of the Bible
Wikipedia - Bibliography of Stanislaw Lem -- List of works about Polish science fiction writer Stanislaw Lem
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Wikipedia - Biecco Lawrie
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Wikipedia - Big Joe Williams -- American Delta blues guitarist, recording artist, singer and songwriter
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Wikipedia - Carveth Wells -- British adventurer and writer (1887-1957)
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Wikipedia - Category:Writers from Jining
Wikipedia - Category:Writers from Karachi
Wikipedia - Category:Writers from Karnataka
Wikipedia - Category:Writers from Kolkata
Wikipedia - Category:Writers from Leipzig
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Wikipedia - Category:Writers from London
Wikipedia - Category:Writers from Los Angeles
Wikipedia - Category:Writers from Louisville, Kentucky
Wikipedia - Category:Writers from Manchester
Wikipedia - Category:Writers from Minneapolis
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Wikipedia - Category:Writers from Moscow
Wikipedia - Category:Writers from Nanjing
Wikipedia - Category:Writers from Nevada
Wikipedia - Category:Writers from Newark, New Jersey
Wikipedia - Category:Writers from New Haven, Connecticut
Wikipedia - Category:Writers from New Rochelle, New York
Wikipedia - Category:Writers from Newton, Massachusetts
Wikipedia - Category:Writers from New York City
Wikipedia - Category:Writers from Niigata Prefecture
Wikipedia - Category:Writers from Oklahoma
Wikipedia - Category:Writers from Ontario
Wikipedia - Category:Writers from Opava
Wikipedia - Category:Writers from Ostrobothnia (region)
Wikipedia - Category:Writers from Oxford
Wikipedia - Category:Writers from Palo Alto, California
Wikipedia - Category:Writers from Paris
Wikipedia - Category:Writers from Pennsylvania
Wikipedia - Category:Writers from Peoria, Illinois
Wikipedia - Category:Writers from Philadelphia
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Wikipedia - Category:Writers from Portland, Maine
Wikipedia - Category:Writers from Prague
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Wikipedia - Category:Writers from Puebla
Wikipedia - Category:Writers from Saint Petersburg
Wikipedia - Category:Writers from San Diego
Wikipedia - Category:Writers from San Francisco
Wikipedia - Category:Writers from Saxony-Anhalt
Wikipedia - Category:Writers from Schenectady, New York
Wikipedia - Category:Writers from Seattle
Wikipedia - Category:Writers from Shanghai
Wikipedia - Category:Writers from Somerville, Massachusetts
Wikipedia - Category:Writers from Springfield, Illinois
Wikipedia - Category:Writers from Springfield, Massachusetts
Wikipedia - Category:Writers from St. Louis
Wikipedia - Category:Writers from Stuttgart
Wikipedia - Category:Writers from Sussex
Wikipedia - Category:Writers from Tamil Nadu
Wikipedia - Category:Writers from Taos, New Mexico
Wikipedia - Category:Writers from Texas
Wikipedia - Category:Writers from the Bronx
Wikipedia - Category:Writers from the Province of Mantua
Wikipedia - Category:Writers from the San Francisco Bay Area
Wikipedia - Category:Writers from Topeka, Kansas
Wikipedia - Category:Writers from Toronto
Wikipedia - Category:Writers from Tulsa, Oklahoma
Wikipedia - Category:Writers from Turin
Wikipedia - Category:Writers from Valjevo
Wikipedia - Category:Writers from Varanasi
Wikipedia - Category:Writers from Vienna
Wikipedia - Category:Writers from Washington, D.C.
Wikipedia - Category:Writers from West Virginia
Wikipedia - Category:Writers from Wisconsin
Wikipedia - Category:Writers from Xi'an
Wikipedia - Category:Writers of captivity narratives
Wikipedia - Category:Writers of Gothic fiction
Wikipedia - Category:Writers of historical fiction set in the Middle Ages
Wikipedia - Category:Writers of historical fiction set in the modern age
Wikipedia - Category:Writers of the Carolingian Empire
Wikipedia - Category:Writers of the Romantic era
Wikipedia - Category:Writers of the Russian Empire
Wikipedia - Category:Writers who illustrated their own writing
Wikipedia - Category:Writers with disabilities
Wikipedia - Category:Writing duos
Wikipedia - Category:Writing
Wikipedia - Category:Yuan dynasty dramatists and playwrights
Wikipedia - Category:Zen Buddhism writers
Wikipedia - Caterina Bonvicini -- Italian writer
Wikipedia - Caterina Franceschi Ferrucci -- Italian writer and educator
Wikipedia - Cate Shortland -- Australian film and television writer and director
Wikipedia - Cathal Kelly -- Canadian writer
Wikipedia - Cathal MacSwiney Brugha -- Activist and writer
Wikipedia - Catharina Ahlgren -- Swedish writer and journalist
Wikipedia - Catharine Dixon -- Canadian journalist and writer
Wikipedia - Catharine Drew -- Irish journalist and writer
Wikipedia - Catharine Long -- English religious writer (1797-1867)
Wikipedia - Catharine van Tussenbroek -- Dutch physician and writer, editor
Wikipedia - Catherine Ann Andersen -- Teacher, community leader, writer
Wikipedia - Catherine Asaro -- American science-fiction writer, singer and teacher
Wikipedia - Catherine Bainbridge -- Canadian director, writer, and producer
Wikipedia - Catherine Banks -- Canadian playwright
Wikipedia - Catherine Barnett -- American writer
Wikipedia - Catherine Bateson -- Australian writer
Wikipedia - Catherine Bernard -- French writer
Wikipedia - Catherine Bohart -- Irish comedian, writer and actor
Wikipedia - Catherine Brady -- American short story writer
Wikipedia - Catherine Buckle -- Zimbabwean writer
Wikipedia - Catherine Carr (screenwriter) -- American screenwriter
Wikipedia - Catherine Chidgey -- New Zealand writer
Wikipedia - Catherine Chung -- American writer
Wikipedia - Catherine Coleman Flowers -- American environmental health researcher, writer
Wikipedia - Catherine Dunne (writer) -- Irish writer
Wikipedia - Catherine Hernandez -- Canadian writer
Wikipedia - Catherine Kaputa -- American business writer
Wikipedia - Catherine Lucy Innes -- New Zealand writer
Wikipedia - Catherine Lundoff -- American writer, editor, and publisher
Wikipedia - Catherine Maberly -- Irish writer
Wikipedia - Catherine McGrath -- Northern Irish singer and songwriter
Wikipedia - Catherine Obianuju Acholonu -- Nigerian writer
Wikipedia - Catherine Paysan -- French writer
Wikipedia - Catherine Pepinster -- British writer and journalist
Wikipedia - Catherine Reitman -- American-Canadian actress, producer and writer
Wikipedia - Catherine Robbe-Grillet -- French writer, lifestyle dominatrix and actress
Wikipedia - Catherine Sinclair -- Scottish writer and novelist
Wikipedia - Catherine Stern -- German educationist, naturalist and non-fiction writer (1894-1973)
Wikipedia - Cathie Wright -- American politician from California
Wikipedia - Cathi Unsworth -- English writer and journalist
Wikipedia - Cathy Areu -- American writer and news analyst
Wikipedia - Cathy Davey -- Irish singer-songwriter
Wikipedia - Cathy Park Hong -- American writer
Wikipedia - Catie Lazarus -- American comedian and writer
Wikipedia - Cat Jahnke -- Canadian singer-songwriter
Wikipedia - Caton Theodorian -- Romanian writer
Wikipedia - Cato the Elder -- Roman politician, soldier, writer and economist
Wikipedia - Cato the Younger -- Roman statesman, general and writer
Wikipedia - Cat Power -- American singer-songwriter
Wikipedia - Cat Stevens -- British singer-songwriter
Wikipedia - Catte Adams -- American singer-songwriter
Wikipedia - Caupolican Ovalles -- Venezuelan writer
Wikipedia - Cautious Clay -- American singer and songwriter
Wikipedia - Cauvery Madhavan -- Indian born writer
Wikipedia - Cavan Clerkin -- British television actor and writer
Wikipedia - Caverns (novel) -- Collaborative novel by Ken Kesey and creative writing class
Wikipedia - Cavetown (musician) -- English singer-songwriter
Wikipedia - Cayetano Coll y Toste -- Puerto Rican historian and writer
Wikipedia - Cayetano Maria Huarte Ruiz de Briviesca -- Spanish writer (1741-1806)
Wikipedia - Cazzey Louis Cereghino -- American actor, writer, singer (born 1979)
Wikipedia - Ceci Bastida -- Mexican singer-songwriter
Wikipedia - Cecil Beaton -- British photographer, designer, socialite, writer
Wikipedia - Cecil Bodker -- Danish writer
Wikipedia - Cecil Brown (writer) -- African-American writer and educator
Wikipedia - Cecil Castellucci -- Canadian musician, American fiction writer
Wikipedia - Cecil Day-Lewis -- Irish-born English poet, Poet Laureate, and also mystery writer
Wikipedia - Cecile Aubry -- French actress, television director, writer and screenwriter
Wikipedia - Cecile de Jong van Beek en Donk -- Dutch feminist writer
Wikipedia - Cecile Emeke -- British filmmaker, writer and artist
Wikipedia - Cecile Guilbert -- French writer and literary critic
Wikipedia - Cecile Kramer -- American screenwriter
Wikipedia - Cecile Miguel -- Belgian artist and writer
Wikipedia - Cecile Reims -- French engraver and writer
Wikipedia - Cecile Tormay -- Hungarian writer, intellectual, political activist, feminist, and social theorist
Wikipedia - Cecil Frances Alexander -- British hymn-writer and poet
Wikipedia - Cecilia Buscarons -- Uruguayan writer and historian
Wikipedia - Cecilia CastaM-CM-1o -- Spanish professor, political scientist, economist, writer
Wikipedia - Cecilia Curbelo -- Uruguayan female writer
Wikipedia - Cecilia Samartin -- Cuban-American writer and psychologist
Wikipedia - Cecil Raleigh -- British actor and playwright
Wikipedia - Cee Cee Chapman -- American country music singer-songwriter
Wikipedia - CeeLo Green -- American singer, songwriter, rapper, and record producer
Wikipedia - Celadet Bedir Khan -- Kurdish writer
Wikipedia - Celeina Ann -- Japanese singer-songwriter
Wikipedia - Celeste Buckingham -- Slovak singer and songwriter
Wikipedia - Celeste De Blasis -- American historical romance writer
Wikipedia - Celeste Dring -- English actress and writer
Wikipedia - Celestial Alphabet -- Esoteric writing described by Heinrich Cornelius Agrippa in the 16th century
Wikipedia - Celestin Demblon -- Belgian writer and politician
Wikipedia - Celia Fiennes -- Travel writer
Wikipedia - Celia Hart -- Cuban physicist and writer (1962-2008)
Wikipedia - Celine: A Biography -- 1988 book by the French writer Frederic Vitoux, on the author Louis-Ferdinand Celine
Wikipedia - Celine Cairo -- Dutch singer-songwriter
Wikipedia - Celine Sciamma -- French director and screenwriter
Wikipedia - Celou Arasco -- French writer
Wikipedia - Celso Aguirre Bernal -- Mexican writer and historian
Wikipedia - Celso PiM-CM-1a -- Mexican singer-songwriter, musician, producer
Wikipedia - Cem Kaner -- American lawyer and software testing writer
Wikipedia - C. E. Murphy -- American-Irish fantasy and romance writer
Wikipedia - Cendrine Wolf -- French writer
Wikipedia - Ceridwen Dovey -- South African-Australian writer and anthropologist
Wikipedia - Cerrie Burnell -- English actress, singer, playwright, children's author, and former television presenter for the BBC children's
Wikipedia - Cerys Matthews -- Welsh singer-songwriter
Wikipedia - Cesar Aira -- Argentine writer and translator
Wikipedia - Cesar Davila Andrade -- Ecuadorian writer
Wikipedia - Cesar di Candia -- Uruguayan writer and journalist
Wikipedia - Cesare Balbo -- Italian writer and statesman
Wikipedia - Cesare Cremonini (musician) -- Italian singer-songwriter and actor
Wikipedia - Cesar Sampson -- Austrian singer-songwriter, dancer, model, and producer
Wikipedia - Cesar Vallejo -- Peruvian writer
Wikipedia - C. Gardner Sullivan -- American screenwriter
Wikipedia - C. Graham Baker -- American screenwriter
Wikipedia - Chad Beguelin -- American playwright
Wikipedia - Chad Emmert -- American songwriter and performer
Wikipedia - Chad Ford -- American academic and sportswriter
Wikipedia - Chad Hugo -- American record producer and songwriter
Wikipedia - Chadraabalyn Lodoidamba -- Mongolian writer
Wikipedia - Chad Sweeney -- American writer (born 1970)
Wikipedia - Chad Taylor (writer) -- New Zealand writer
Wikipedia - Chaeyoung -- South Korean rapper, singer and songwriter
Wikipedia - Cha. Fra. D'Costa -- Indian writer
Wikipedia - Chaim Topol -- Israeli performer, actor, writer and producer
Wikipedia - Chain letter -- Letter written in succession by a group of people
Wikipedia - Chaka Khan -- American singer and songwriter
Wikipedia - Chalmers Archer -- American writer and professor (1928-2014)
Wikipedia - Chamaco Rivera -- Puerto Rican singer and songwriter
Wikipedia - Chancery hand -- Any of several styles of historic handwriting
Wikipedia - Chandra Bhan Prasad -- Indian writer
Wikipedia - Chandrakant Kulkarni -- Indian film director, script writer and actor
Wikipedia - Chandra Kumar Agarwala -- Writer, poet
Wikipedia - Chandraprakash Dwivedi -- Indian film director and script writer
Wikipedia - Chandrashekhara Kambara -- Indian poet, playwright
Wikipedia - Chandu (film director) -- Indian film director, producer, screenwriter
Wikipedia - Chanel Miller -- American writer, artist
Wikipedia - Chang Kang-myoung -- South Korean writer
Wikipedia - Chang Ping -- Chinese writer and journalist (born 1968)
Wikipedia - Chang Young-hee -- South Korean writer
Wikipedia - Chan Koonchung -- Chinese science-fiction writer
Wikipedia - Chantal Cadieux -- Canadian writer living in Quebec
Wikipedia - Chantal Chawaf -- French writer
Wikipedia - Chantal Claret -- American singer-songwriter
Wikipedia - Chantal Spitz -- French Polynesian writer (born 1954)
Wikipedia - Chantelle Barry -- Australian actor and singer-songwriter
Wikipedia - Chapter One (restaurant) -- At the Dublin Writers Museum, Ireland
Wikipedia - Charity Daw -- American Singer/Songwriter
Wikipedia - Charity Waciuma -- Kenyan writer
Wikipedia - Charity Wright Cook -- American Quaker minister (1745-1822)
Wikipedia - Charlaine Harris -- American mystery writer
Wikipedia - Charl Cilliers (writer) -- South African author and poet
Wikipedia - Charlee Johnson -- American musician and songwriter
Wikipedia - Charlene James -- British playwright
Wikipedia - Charles Allen (writer) -- British freelance writer
Wikipedia - Charles A. Logue -- American screenwriter
Wikipedia - Charles Alverson -- American screenwriter
Wikipedia - Charles Ardai -- American writer
Wikipedia - Charles Baker (actor) -- American actor, writer, and director
Wikipedia - Charles Beecher -- United States clergyman and writer
Wikipedia - Charles Bennett (screenwriter) -- English screenwriter
Wikipedia - Charles Berling -- French actor, director and screenwriter
Wikipedia - Charles Bernstein -- American writer
Wikipedia - Charles Boardman Hawes -- American maritime writer (1989-1923)
Wikipedia - Charles Bock -- American writer
Wikipedia - Charles Brandt -- American former investigator and writer
Wikipedia - Charles Buckles Falls -- American artist and writer
Wikipedia - Charles Buck (minister) -- British minister and writer
Wikipedia - Charles Bukowski -- German-American writer
Wikipedia - Charles Coffin (writer) -- French teacher, writer, Jansenist and Rector of the University of Paris (1676-1749)
Wikipedia - Charles Cumming -- British writer of spy fiction
Wikipedia - Charles de Livry -- French playwright
Wikipedia - Charles de Longchamps -- French playwright
Wikipedia - Charles Dickens -- English writer and social critic (1812-1870)
Wikipedia - Charles Dickinson (author) -- American writer
Wikipedia - Charles Edward Chapel -- American writer and politician
Wikipedia - Charles E. Henderson -- American songwriter, arranger, vocal coach and lyricist
Wikipedia - Charles Eisenstein -- American writer
Wikipedia - Charles Erdman Petersdorff -- British judge and legal writer
Wikipedia - Charles Evered -- American writer
Wikipedia - Charles Exbrayat -- French writer
Wikipedia - Charles Farrar Browne -- American writer
Wikipedia - Charles Ferdinand Ramuz -- Swiss writer
Wikipedia - Charles Foran -- Canadian writer in Toronto, Ontario
Wikipedia - Charles Forsman -- American comics writer
Wikipedia - Charles Gildon -- English writer
Wikipedia - Charles Goddard (playwright) -- American playwright and screenwriter
Wikipedia - Charles Gordon (journalist) -- Canadian writer (born 1940)
Wikipedia - Charles Goren -- American bridge player and writer
Wikipedia - Charles Groves Wright Anderson -- Australian Victoria Cross recipient, farmer and politician.
Wikipedia - Charles Hamilton (rapper) -- American rapper, singer-songwriter, and record producer from New York
Wikipedia - Charles Hamilton (writer) bibliography
Wikipedia - Charles Hamilton (writer) -- English writer of school stories (1876-1961)
Wikipedia - Charles Higham (biographer) -- English writer
Wikipedia - Charles-Hippolyte Dubois-Davesnes -- French playwright (1800-1874)
Wikipedia - Charles Hirshberg -- American journalist and sportswriter
Wikipedia - Charles Hugo (writer) -- Charles Hugo (writer)
Wikipedia - Charles H. Wright Museum of African American History -- Non-profit organization in the USA
Wikipedia - Charles J. Cazeau -- American geologist and writer
Wikipedia - Charles J. Guiteau -- American assassin, writer and lawyer
Wikipedia - Charles Johnson (writer) -- 17th/18th-century English playwright and tavern keeper
Wikipedia - Charles-Joseph, Prince of Ligne -- Habsburg Austrian Field Marshal, writer and intellectual (1735-1814)
Wikipedia - Charles Kenyon -- American screenwriter
Wikipedia - Charles Kerr (screenwriter) -- American filmmaker
Wikipedia - Charles Knowlton -- American physician, atheist, writer and birth control advocate
Wikipedia - Charles Kuenstle -- American actor and writer
Wikipedia - Charles Lamb (writer)
Wikipedia - Charles Lawrie (British Army officer) -- British Army officer
Wikipedia - Charles Lederer -- American film director and screenwriter
Wikipedia - Charles Ludlam -- American actor, writer, and director
Wikipedia - Charles MacArthur -- American writer
Wikipedia - Charles Mackay (author) -- Scottish writer
Wikipedia - Charles Maigne -- American screenwriter
Wikipedia - Charles Mangua -- Kenyan writer
Wikipedia - Charles Martin (author) -- American writer
Wikipedia - Charles Mohr (journalist) -- American writer (1929-1989)
Wikipedia - Charles Moose -- American police officer and writer
Wikipedia - Charles Neaves, Lord Neaves -- Scottish theologian, jurist and writer
Wikipedia - Charles Nelson (writer) -- American writer
Wikipedia - Charles N. Lowrie -- American landscape architect
Wikipedia - Charles Norman Shay -- American writer
Wikipedia - Charles Perry (food writer) -- American food historian
Wikipedia - Charles Plisnier -- Belgian writer
Wikipedia - Charles Portis -- American writer
Wikipedia - Charles Pratt Jr. -- American television writer, producer and director
Wikipedia - Charles Ray (actor) -- American actor, director, producer and screenwriter
Wikipedia - Charles Reinhardt -- British physician and writer
Wikipedia - Charles Reis Felix -- American writer
Wikipedia - Charles R. Johnson -- American writer
Wikipedia - Charles Robert Carner -- American TV and film director and writer
Wikipedia - Charles Romeyn Dake -- American writer and physician
Wikipedia - Charles R. Saunders -- American writer
Wikipedia - Charles Sheffield -- English-born mathematician, physicist and science fiction writer
Wikipedia - Charles Sievwright -- British army officer and Aboriginal Protector
Wikipedia - Charles Singleton (songwriter) -- American songwriter
Wikipedia - Charles Stross -- British science fiction, horror, and fantasy writer and blogger
Wikipedia - Charles Tazewell -- American children's writer (1900-1972)
Wikipedia - Charles Thornely -- English cricketer, poet, and writer
Wikipedia - Charles Webb (author) -- American writer
Wikipedia - Charles Wesley -- English Methodist and hymn writer
Wikipedia - Charles Wilkins (writer) -- Writer, historian of Wales (1830-1913)
Wikipedia - Charles Williams (British writer) -- British writer
Wikipedia - Charles Williams (UK writer)
Wikipedia - Charles Winick -- American writer and psychologist
Wikipedia - Charles Wood (playwright) -- Playwright
Wikipedia - Charles Wright (musician) -- American singer, instrumentalist and song writer
Wikipedia - Charles Wright (poet) -- American writer; University of Virginia professor
Wikipedia - Charles Yu -- American writer
Wikipedia - Charley Chase -- Actor, comedian, director, writer
Wikipedia - Charlie Bean (filmmaker) -- American animator, director, writer, storyboard artist and voice actor
Wikipedia - Charlie Black -- American country music songwriter
Wikipedia - Charlie Brown (singer) -- British singer and songwriter
Wikipedia - Charlie Burg -- American singer-songwriter and producer
Wikipedia - Charlie Coffey (writer) -- American writer, actor and producer
Wikipedia - Charlie Collins (musician) -- Australian singer and songwriter
Wikipedia - Charlie Craig (screenwriter) -- American television producer and writer
Wikipedia - Charlie Daniels -- American singer, songwriter, and multi-instrumentalist
Wikipedia - Charlie Day -- American actor, director, musician, producer and screenwriter
Wikipedia - Charlie Drake -- English comedian, actor, writer & singer
Wikipedia - Charlie Fletcher -- British screenwriter and author
Wikipedia - Charlie Jones (musician) -- British bassist, songwriter and record producer
Wikipedia - Charlie Kadau -- American writer
Wikipedia - Charlie Kaufman -- American screenwriter, producer, director and novelist
Wikipedia - Charlie Louvin -- American country music singer and songwriter
Wikipedia - Charlie Puth -- American singer, songwriter and record producer
Wikipedia - Charlie Roellinghoff -- German writer
Wikipedia - Charlie Ryan -- American singer and songwriter
Wikipedia - Charlie Simpson -- English singer, songwriter and musician
Wikipedia - Charlie Wells (writer) -- American crime novelist
Wikipedia - Charlie Wilson (singer) -- American singer, songwriter and escort producer from Oklahoma
Wikipedia - Charli XCX -- English singer and songwriter
Wikipedia - Charlotta Frolich -- Swedish writer, historian, agronomist and poet
Wikipedia - Charlotte Armstrong -- American writer
Wikipedia - Charlotte Birch-Pfeiffer -- German actress and writer
Wikipedia - Charlotte Caroline Richardson -- British poet and writer
Wikipedia - Charlotte Church -- Welsh singer-songwriter
Wikipedia - Charlotte Cornfield -- Canadian singer-songwriter
Wikipedia - Charlotte Eilersgaard -- Danish writer and women's rights activist
Wikipedia - Charlotte Fullerton -- American writer of television, novels, comic books and video games
Wikipedia - Charlotte Godley -- NZ letter-writer, community leader
Wikipedia - Charlotte Grace O'Brien -- Irish writer, activist and philanthropist
Wikipedia - Charlotte Grimshaw -- New Zealand writer
Wikipedia - Charlotte Hagenbruch -- German actress and writer
Wikipedia - Charlotte Haldane -- British writer
Wikipedia - Charlotte Hilton Green -- Writer and naturalist, environmentalist
Wikipedia - Charlotte Huck -- American writer
Wikipedia - Charlotte Keatley -- English playwright
Wikipedia - Charlotte Link -- German writer
Wikipedia - Charlotte Newhouse -- American actress and writer
Wikipedia - Charlotte O'Conor Eccles -- Irish writer, translator, and journalist
Wikipedia - Charlotte Perkins Gilman -- American feminist, writer, artist, and lecturer
Wikipedia - Charlotte Ritchie -- British actress and singer-songwriter
Wikipedia - Charlotte Tansey -- Canadian educator, academic and writer
Wikipedia - Charlotte Vale Allen -- Canadian writer
Wikipedia - Charmaine Brooks -- Canadian rock singer and songwriter
Wikipedia - Charmaine Cadeau -- Canadian writer
Wikipedia - Charmaine Pereira -- Nigerian writer and feminist scholar
Wikipedia - Chas Early -- British actor and playwright
Wikipedia - Chase Craig -- American writer-cartoonist
Wikipedia - Chase Wright (golfer) -- American golfer
Wikipedia - Chase Wright Vanek -- American actor
Wikipedia - Chasing the King of Hearts -- 2006 historical novel written by Hanna Krall
Wikipedia - Chaton (singer) -- French singer, musician and songwriter
Wikipedia - Chauncey Wright
Wikipedia - Chava Shapiro -- Volhynian Jewish writer
Wikipedia - Chayyim Moses ben Isaiah Azriel Cantarini -- Italian rabbi, physician, poet, and writer
Wikipedia - Chaz Bono -- American writer, musician and actor
Wikipedia - Chazz Palminteri -- American actor, screenwriter, producer and playwright
Wikipedia - Cheb Mami -- Algerian musician and singer-songwriter
Wikipedia - Cheech Marin -- American comedian, actor and writer
Wikipedia - Cheesewring
Wikipedia - Chela (singer) -- Australian singer and songwriter
Wikipedia - Chelsea Cain -- American journalist and writer
Wikipedia - Chelsea Handler -- American comedian, actress, writer, producer, and activist
Wikipedia - Chelsea Peretti -- American actress, comedian and writer
Wikipedia - Chelsea Quinn Yarbro -- American writer
Wikipedia - Chelsea Wolfe -- American singer-songwriter and musician
Wikipedia - Chelsey Crisp -- American actress, comedian, and writer
Wikipedia - Chelsia Chan -- Hong Kong actress and singer-songwriter
Wikipedia - Chely Wright -- American country music singer-songwriter
Wikipedia - Chen Kaige -- Chinese film director and screenwriter
Wikipedia - Chen Ran -- Chinese avant-garde writer
Wikipedia - Chen Sicheng -- Chinese actor, director and screenwriter
Wikipedia - Chen Yan (writer) -- Chinese dramatist and novelist (born 1963)
Wikipedia - Cherie Dimaline -- Canadian Metis writer
Wikipedia - Cherie Johnson -- American actress, writer and film producer and author
Wikipedia - Cherie Priest -- American writer
Wikipedia - Cheriyan Kalpakavadi -- Indian screenwriter
Wikipedia - Cher Lloyd -- English singer, songwriter and model
Wikipedia - Cherokee syllabary -- Writing system invented by Sequoyah to write the Cherokee language
Wikipedia - Cherry Falls -- 2000 American slasher film by Geoffrey Wright
Wikipedia - Cherry Smyth -- Irish academic, poet, writer and art critic
Wikipedia - Cherry Wilder -- The pseudonym of Kiwi science fiction and fantasy writer Cherry Barbara Grimm, nee Lockett
Wikipedia - Cheryl B -- American writer and performance artist
Wikipedia - Cheryl Crane -- American writer
Wikipedia - Cheryl Deseree -- Samoan American singer-songwriter (b. 1982)
Wikipedia - Cheryl J. Franklin -- Writer
Wikipedia - Cheryl K -- Malaysian singer-songwriter
Wikipedia - Cheryl (singer) -- English singer, songwriter and television personality
Wikipedia - Cheryl Wheeler -- American folk singer and songwriter
Wikipedia - Chester Aaron -- American writer
Wikipedia - Chester Anderson -- American writer
Wikipedia - Chester Bennington -- American singer-songwriter (1976-2017)
Wikipedia - Chester Knight -- Canadian singer-songwriter
Wikipedia - Chetan Anand (director) -- Hindi film producer, screenwriter and director
Wikipedia - Chet Bowers -- American writer
Wikipedia - Chet Faker -- Australian singer, songwriter
Wikipedia - Chet Faliszek -- American videogame writer
Wikipedia - Chevy Chase -- American actor, comedian, writer and producer
Wikipedia - Cheyne (singer) -- American singer and songwriter
Wikipedia - C. H. Hanumantha Rao -- Indian economist and writer
Wikipedia - Chiaki Mayumura -- Japanese singer-songwriter
Wikipedia - Chiara Angelicola -- American singer-songwriter and musician
Wikipedia - Chicago Typewriter (TV series) -- 2017 South Korean TV series
Wikipedia - Chicane (musician) -- English musician, composer, songwriter and record producer
Wikipedia - Chicano literature -- Literature written by Mexican Americans in the United States
Wikipedia - Chi Chao -- Jin dynasty minister and Buddhist writer
Wikipedia - Chicken Pot Pie -- Unreleased parody song written by "Weird Al" Yankovic
Wikipedia - Chidera Eggerue -- British blogger and writer (born 1994)
Wikipedia - Chidinma -- Nigerian singer and songwriter
Wikipedia - Chief Keef -- American rapper, singer, songwriter, and record producer from Illinois
Wikipedia - Chief Stephen Osita Osadebe -- Nigerian singer-songwriter
Wikipedia - Chigozie Obioma -- Nigerian writer
Wikipedia - Chihiro Amano -- Japanese film director and screenwriter
Wikipedia - Chikamatsu Monzaemon -- Japanese playwright
Wikipedia - Chike Frankie Edozien -- Nigerian-American writer and journalist
Wikipedia - Chikwenye Okonjo Ogunyemi -- Nigerian academic and writer
Wikipedia - Children's Literature Legacy Award -- Prize for writers or illustrators of children's books
Wikipedia - Chilhiya Moosa Manik -- Maldivian film actor and writer
Wikipedia - Chi Li -- Chinese writer (born 1957)
Wikipedia - Chimamanda Ngozi Adichie -- Nigerian writer
Wikipedia - China Forbes -- American singer and songwriter
Wikipedia - Chinaka Hodge -- American poet, educator, playwright, and screenwriter
Wikipedia - Chinese characters -- Logographic writing system used in the Sinosphere region
Wikipedia - Chinese telegraph code -- Four-digit decimal character encoding for electrically telegraphing messages written with Chinese characters
Wikipedia - Chips Hardy -- English screenwriter, novelist, playwright and creative director
Wikipedia - Chiquita Barreto -- Paraguayan writer
Wikipedia - Chirikure Chirikure -- Zimbabwean poet, songwriter, and writer
Wikipedia - Chit Oo Nyo -- Burmese writer
Wikipedia - Chito S. RoM-CM-1o -- Filipino writer, producer, and director
Wikipedia - Chitra Naik -- Indian educationist, writer, social worker
Wikipedia - Chitty-Chitty-Bang-Bang -- Children's novel written by Ian Fleming
Wikipedia - Chiwoniso Maraire -- Zimbabwean singer and songwriter
Wikipedia - Chiya Fujino -- Japanese writer
Wikipedia - Chiyo Nakamura -- Japanese writer
Wikipedia - Chiyo Uno -- Japanese writer
Wikipedia - Chloe Angelides -- American singer, songwriter and producer
Wikipedia - Chloe Fineman -- American actress, writer, and comedian
Wikipedia - Chloe Gong -- New Zealand writer
Wikipedia - Chloe Howl -- British singer-songwriter
Wikipedia - Chloe Moriondo -- American singer-songwriter and YouTuber
Wikipedia - ChloM-CM-+ Agnew -- Irish singer and songwriter
Wikipedia - Chloridia -- Play written by Ben Jonson
Wikipedia - ChM-aM-;M-/ Nom -- Writing system for the Vietnamese language using Chinese characters
Wikipedia - ChM-EM-^MgorM-EM-^M Kaionji -- Japanese writer
Wikipedia - Chochana Boukhobza -- Israeli writer
Wikipedia - Cho Dharman -- Indian Tamil writer
Wikipedia - Chogyam Trungpa -- Tibetan Buddhist lama and writer (1939-1987)
Wikipedia - Cho Hae-il -- South Korean writer
Wikipedia - Choi Hyun-suk -- South Korean rapper, singer and songwriter (born 1999)
Wikipedia - Choi Jin-young (writer) -- South Korean writer
Wikipedia - Choir Boy -- play by American playwright Tarell Alvin McCraney
Wikipedia - Choire Sicha -- American writer and blogger
Wikipedia - Choirgirl (song) -- 1979 song written by Don Walker performed by Cold Chisel
Wikipedia - Chondra Echert -- American writer
Wikipedia - Cho Seung-youn -- South Korean singer-songwriter, rapper, and record producer
Wikipedia - Chote Praepan -- Thai journalist and writer
Wikipedia - Chowringhee Road -- Road in Kolkata, India
Wikipedia - Chris Acland -- English drummer and songwriter
Wikipedia - Chris Addison -- English comedian, writer, actor, and director
Wikipedia - Chris Albertson -- Music journalist, writer and record producer
Wikipedia - Chris Anderson (writer) -- British-American author and entrepreneur
Wikipedia - Chris Andreucci -- Scottish country music singer/songwriter
Wikipedia - Chris Andrews (translator) -- Australian translator and writer
Wikipedia - Chris Baker (writer) -- Thailand-based British writer
Wikipedia - Chris Barrows -- American vocalist and songwriter
Wikipedia - Chris Bell (director) -- American director, producer and writer
Wikipedia - Chris Bergoch -- American screenwriter and producer
Wikipedia - Chris Bergson -- American guitarist, singer, and songwriter
Wikipedia - Chris Bradford (musician) -- British musician and songwriter
Wikipedia - Chris Brown -- American singer, songwriter, and dancer from Virginia
Wikipedia - Chris Bunting -- British comic book writer
Wikipedia - Chris Burton (singer) -- Danish singer songwriter
Wikipedia - Chris Butler (musician) -- American musician, writer and artist
Wikipedia - Chris Campanaro -- American musician, songwriter, bassist
Wikipedia - Chris Carter (actor) -- Canadian actor and screenwriter
Wikipedia - Chris Castle -- American singer-songwriter
Wikipedia - Chris Chibnall -- British television writer
Wikipedia - Chris Claremont -- American comic book writer and novelist, known for creating numerous X-Men characters
Wikipedia - Chris Collins (writer) -- American television writer and producer
Wikipedia - Chris Cornell -- American singer-songwriter, musician
Wikipedia - Chris Delvan Gwamna -- Nigerian gospel singer, songwriter and pastor
Wikipedia - Chris DeStefano -- American singer/songwriter, record producer and multi instrumentalist
Wikipedia - Chris Dowling (director) -- American screenwriter and film director
Wikipedia - Chris Downey -- American writer and producer
Wikipedia - Chris D. -- American singer, actor, director and writer
Wikipedia - Chris Eckert -- American actor and writer
Wikipedia - Chris Eliasen -- American writer of fantasy and science fiction
Wikipedia - Chris Elliott -- American actor, writer and comedian
Wikipedia - Chris Ellis (musician) -- British musician, composer and songwriter
Wikipedia - Chris Enss -- American author and screenwriter
Wikipedia - Chrisette Michele -- American R&B and soul singer-songwriter
Wikipedia - Chris Ewan -- British crime and mystery writer
Wikipedia - Chris Fisher -- American director, writer, and producer
Wikipedia - Chris Forbis -- American voice actor and script writer
Wikipedia - Chris Galletta -- American screenwriter
Wikipedia - Chris Gelbuda -- US singer-songwriter
Wikipedia - Chris Genoa -- American writer
Wikipedia - Chris Hardwick -- American comedian, actor, television host, writer, producer, podcaster, and musician
Wikipedia - Chris Henchy -- American screenwriter and producer
Wikipedia - Chris Holsten -- Norwegian singer-songwriter
Wikipedia - Chris Knight (musician) -- American singer-songwriter
Wikipedia - Chris Kraus (American writer) -- American writer and filmmaker
Wikipedia - Chris Kreski -- American author and screenwriter
Wikipedia - Chris LaMartina -- American film director, writer, and producer
Wikipedia - Chris Lambert (musician) -- American singer-songwriter and multi-instrumentalist
Wikipedia - Chris Lawson -- Australian writer
Wikipedia - Chris Leavins -- Canadian actor, playwright, author (born 1968)
Wikipedia - Chris Lindsey -- American country music songwriter and record producer
Wikipedia - Chris Loco -- English record producer and songwriter
Wikipedia - Chris McCaleb -- American film director, producer and screenwriter (born 1978)
Wikipedia - Chris McQueer -- Scottish writer
Wikipedia - Chris Metzler -- American filmmaker and writer (born 1974)
Wikipedia - Chris Miller (animator) -- American voice actor, animator, director, screenwriter and storyboard artist
Wikipedia - Chris Morgan (writer) -- American screenwriter
Wikipedia - Chris Murphy (Australian singer) -- Australian male singer-songwriter
Wikipedia - Chris Nieratko -- American writer and editor
Wikipedia - Chris Pardal -- American actor, producer and writer (born 1972)
Wikipedia - Chris Rene -- American singer-songwriter
Wikipedia - Chris Sanders -- American film director, screenwriter, producer, animator, illustrator and voice actor
Wikipedia - Chris Shaffer -- American singer-songwriter
Wikipedia - Chris Shinn -- American singer, songwriter and musician
Wikipedia - Chris Shipley -- American writer
Wikipedia - Chrissie Hynde -- Rock singer-songwriter and founder of Pretenders
Wikipedia - Chris Stamey -- American musician, singer, songwriter
Wikipedia - Chris Stapleton -- American country music singer-songwriter
Wikipedia - Chris Stedman -- American writer and activist
Wikipedia - Chrissy Costanza -- American singer, songwriter and musician
Wikipedia - Christa Cowrie -- German-Mexican photographer
Wikipedia - Chris Taylor (comedian) -- Australian comedian, writer and radio host
Wikipedia - Christelle Dabos -- French fantasy writer
Wikipedia - Chris Terrio -- American film director/screenwriter
Wikipedia - Christiaan Bakkes -- South African writer
Wikipedia - Christian Adam Dann -- German Lutheran pastor and animal welfare writer
Wikipedia - Christian Alvart -- German filmmaker and screenwriter
Wikipedia - Christiana Spens -- Writer and Illustrator
Wikipedia - Christian Authier -- French writer and journalist
Wikipedia - Christian Cooper -- American writer, editor, and birdwatcher
Wikipedia - Christian Daniel -- Puerto Rican singer-songwriter and actor
Wikipedia - Christian Dietrich Grabbe -- Playwright
Wikipedia - Christiane Baroche -- French novelist, and short story writer
Wikipedia - Christian Faure (director) -- French screenwriter and film director
Wikipedia - Christian Gailly -- French writer
Wikipedia - Christian Garrison -- American crime writer
Wikipedia - Christian Giudice -- American boxing writer
Wikipedia - Christian Gudegast -- German writer
Wikipedia - Christian Heinrich Spiess -- German writer
Wikipedia - Christian Jakob Salice-Contessa -- German poet and writer
Wikipedia - Christian Mistral -- Canadian poet and writer
Wikipedia - Christianna Brand -- British writer
Wikipedia - Christian Nodal -- Mexican singer-songwriter
Wikipedia - Christian Topography -- One of the earliest essays in scientific geography written by a Christian author
Wikipedia - Christie Golden -- American writer
Wikipedia - Christie Hennessy -- Irish singer-songwriter
Wikipedia - Christien Gholson -- American writer
Wikipedia - Christina Aguilera -- American singer, songwriter, actress, and television personality
Wikipedia - Christina Anderson (playwright) -- American playwright and educator
Wikipedia - Christina Covino -- American television soap opera writer
Wikipedia - Christina Crawford -- American writer and actor
Wikipedia - Christina Crosby -- American scholar and writer
Wikipedia - Christina Erikson -- Swedish criminal fiction writer
Wikipedia - Christina Hardyment -- British writer
Wikipedia - Christina Lauren -- American writing duo
Wikipedia - Christina Milian -- American singer, songwriter and actress
Wikipedia - Christina Ochoa -- Spanish actor, scientist and writer
Wikipedia - Christina Perri -- American singer-songwriter
Wikipedia - Christina Rosenvinge -- Spanish singer-songwriter
Wikipedia - Christina's Ghost -- Book by Betty Ren Wright
Wikipedia - Christine Adamo -- French writer
Wikipedia - Christine and the Queens -- French singer, songwriter, and record producer
Wikipedia - Christine Aventin -- French-language Belgian writer
Wikipedia - Christine Beaulieu -- Canadian actress and playwright
Wikipedia - Christine Boylan -- Television writer, television producer
Wikipedia - Christine Brodbeck -- Swiss dancer and Muslim writer
Wikipedia - Christine Citti -- French actress, director and writer
Wikipedia - Christine Cole Catley -- New Zealand journalist, writer and publisher
Wikipedia - Christine Craig -- Jamaican writer living in Florida, US
Wikipedia - Christine de Bosch Kemper -- Dutch writer
Wikipedia - Christine de Pizan -- Court writer in medieval France
Wikipedia - Christine Feehan -- American writer
Wikipedia - Christine Fischer-Defoy -- German woman writer, film director and cultural historian
Wikipedia - Christine Horner -- American medical writer
Wikipedia - Christine Johnston (writer) -- New Zealand writer
Wikipedia - Christine Maria Jasch -- Austrian economist, author and non-fiction writer
Wikipedia - Christine McVie -- British singer and songwriter, member of Fleetwood Mac
Wikipedia - Christine Montalbetti -- French writer
Wikipedia - Christine Negroni -- American aviation and travel writer
Wikipedia - Christine Neubauer -- German actress, writer
Wikipedia - Christine Nostlinger -- Austrian children's writer
Wikipedia - Christine Pullein-Thompson -- British horsewoman and writer
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Wikipedia - Christine Shin -- South Korean-born writer-director
Wikipedia - Christine von Kohl -- Danish writer and human rights activist
Wikipedia - Christmas, His Masque -- Play written by Ben Jonson
Wikipedia - Christmas Samuel -- Welsh minister and writer
Wikipedia - Christoffer Boe -- Danish film director and screenwriter
Wikipedia - Christoforos Stratos -- Greek writer and politician
Wikipedia - Chris Tompkins -- American songwriter
Wikipedia - Christophe Bernard -- Canadian writer from Quebec
Wikipedia - Christophe Moehrlen -- Swiss pastor and writer
Wikipedia - Christopher Beha -- American writer
Wikipedia - Christopher Bertolini -- American film producer, writer
Wikipedia - Christopher Bollas -- British psychoanalyst and writer
Wikipedia - Christopher Bond -- British playwright
Wikipedia - Christopher B. Wright -- American webcomic author
Wikipedia - Christopher Camuto -- American nature writer, scholar and poet
Wikipedia - Christopher Cantwell (filmmaker) -- American writer, producer, and director
Wikipedia - Christopher C. Bell -- Writer, author, lecturer
Wikipedia - Christopher Cerf (producer) -- American musician, actor and writer
Wikipedia - Christopher Coake -- American fiction writer
Wikipedia - Christopher Collier (historian) -- American historian and fiction writer
Wikipedia - Christopher Cross -- American singer-songwriter
Wikipedia - Christopher Davis (writer) -- American writer
Wikipedia - Christopher Demos-Brown -- Christopher Demos-Brown is a Miami trial lawyer and playwright.
Wikipedia - Christopher Denham -- American actor, film director, writer, and producer
Wikipedia - Christopher Dotson -- American singer-songwriter
Wikipedia - Christopher Douglas (British actor) -- British actor and writer
Wikipedia - Christopher Dow (author) -- American writer
Wikipedia - Christopher Dunn (computer programmer) -- British writer and computer enthusiast
Wikipedia - Christopher Farnsworth -- American novelist and screenwriter
Wikipedia - Christopher F. Foss -- British historian and writer
Wikipedia - Christopher Fowler -- British writer
Wikipedia - Christopher Golden -- American writer
Wikipedia - Christopher Guest -- British-American screenwriter, comedian, musician, director, and actor
Wikipedia - Christopher Hills -- British writer
Wikipedia - Christopher Hinz -- American writer
Wikipedia - Christopher J. H. Wright -- Anglican clergyman and Old Testament scholar
Wikipedia - Christopher J. Waild -- American screenwriter
Wikipedia - Christopher Kelen -- Australian writer and poet (born 1958)
Wikipedia - Christopher Knopf -- American screenwriter
Wikipedia - Christopher Landon (filmmaker) -- American screenwriter and director
Wikipedia - Christopher Manson -- American writer and artist
Wikipedia - Christopher Markus and Stephen McFeely -- American collaborate screenwriters
Wikipedia - Christopher Matthew -- British writer and broadcaster (born 1939)
Wikipedia - Christopher McQuarrie -- American screenwriter, producer and director
Wikipedia - Christopher Moore (author) -- American writer
Wikipedia - Christopher Paul Curtis -- American children's writer
Wikipedia - Christopher Potter (author) -- British writer
Wikipedia - Christopher Priest (comics) -- American writer of comic books
Wikipedia - Christopher Rice -- American fiction writer
Wikipedia - Christopher Ross (writer) -- British writer
Wikipedia - Christopher Silber -- American television writer and producer
Wikipedia - Christophe Ruggia -- French film director and screenwriter
Wikipedia - Christopher Wilson (biographer) -- British writer
Wikipedia - Christopher Wright (academic) -- British academic
Wikipedia - Christopher Wright (author) -- American writer
Wikipedia - Christophe (singer) -- French singer and songwriter
Wikipedia - Christophe Van Gerrewey -- Belgian writer and architect
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Wikipedia - Christoph Peters -- German writer
Wikipedia - Christos Daralexis -- Greek historian, politician and theatrical writer.
Wikipedia - Chris Tse (New Zealand writer) -- New Zealand writer (born 1982)
Wikipedia - Christy Altomare -- American actress and singer-songwriter
Wikipedia - Christy Cabanne -- American film director, screenwriter and actor
Wikipedia - Christy McWilson -- American singer-songwriter
Wikipedia - Christy Moore -- Irish folk singer, songwriter, and guitarist
Wikipedia - Chris van Abkoude -- Dutch writer
Wikipedia - Chris Van Allsburg -- US children's writer and illustrator (born 1949)
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Wikipedia - Chris Wright (music industry executive) -- British businessman, founder of Chrysalis
Wikipedia - Chris Wright (programmer) -- Linux kernel hacker
Wikipedia - Chrisye -- Indonesian singer and songwriter
Wikipedia - Chris Yu -- Taiwanese singer and songwriter
Wikipedia - Chronicle of San Juan de la PeM-CM-1a -- Aragonese chronicle written in Latin around before 1359
Wikipedia - Chrysa Dimoulidou -- Greek novelist, writing in modern Greek
Wikipedia - Chrystos -- American writer, activist
Wikipedia - Chuah Guat Eng -- Malaysian Peranakan Chinese writer
Wikipedia - Chuck Adamson -- Television producer, police officer, screenwriter
Wikipedia - Chuck Austen -- American comic book writer and artist
Wikipedia - Chuck Berry -- American singer, songwriter and guitarist
Wikipedia - Chuck Brodsky -- American musician and singer-songwriter
Wikipedia - Chuck Dixon -- American comic book writer
Wikipedia - Chuck Heaton -- American sportswriter, columnist, author, and commentator
Wikipedia - Chuck Jones -- American animator, cartoon artist, screenwriter, producer, and director of animated films
Wikipedia - Chuck Norris -- American martial artist, actor, film producer and screenwriter
Wikipedia - Chuck Pfarrer -- American writer
Wikipedia - Chuck Sabo -- American drummer and songwriter
Wikipedia - Chuck Sklar -- American comedian, film and television writer, and television producer
Wikipedia - Chuck Tingle -- Anonymous American erotic writer
Wikipedia - Chuck Vincent (director) -- American pornographic film and B movie producer, screenwriter, editor and director
Wikipedia - Chuck Wendig -- American writer
Wikipedia - Chuck Wright -- American guitarist
Wikipedia - Chuei Yoshikawa -- Japanese singer-songwriter
Wikipedia - Chung Chao-cheng -- Taiwanese writer
Wikipedia - Chung So-sung -- South Korean writer
Wikipedia - Chunilal Shah -- Indian novelist and writer.
Wikipedia - Chunqiu shiyu -- Early Chinese text written on silk
Wikipedia - Chu TM-JM-=ien-wen -- Taiwanese writer
Wikipedia - Chyi Chin -- Taiwanese singer and songwriter
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Wikipedia - Chynna Phillips -- American singer, songwriter, actress
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Wikipedia - Ciara Ni E -- Bilingual Irish poet, writer and television presenter
Wikipedia - Ciara -- American singer, songwriter, dancer, and model
Wikipedia - Cibele Dorsa -- Brazilian actress, model and writer
Wikipedia - Cidny Bullens -- American singer-songwriter
Wikipedia - Cindy Chupack -- American screenwriter
Wikipedia - Cindy Cowan -- American film producer and songwriter
Wikipedia - Cindy Herron -- American singer-songwriter, model and actress
Wikipedia - Cindy Lee Berryhill -- American singer-songwriter
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Wikipedia - Cindy Wilson -- American singer, songwriter
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Wikipedia - Ciro Pessoa -- Brazilian singer-songwriter
Wikipedia - C. I. Scofield -- American theologian, minister and writer
Wikipedia - Cissy van Marxveldt -- Dutch writer
Wikipedia - Citizen Soldiers -- 1997 non-fiction book about World War II written by Stephen E. Ambrose
Wikipedia - C. J. Box -- American writer
Wikipedia - C. J. Chenier -- American zydeco musician, singer and songwriter
Wikipedia - CJ Hopkins -- American playwright, novelist, and political satirist
Wikipedia - C.J. Solar -- American country music singer-songwriter
Wikipedia - CKKY-FM -- Radio station in Wainwright, Alberta
Wikipedia - C. K. Scott Moncrieff -- Scottish writer and translator
Wikipedia - CKWY-FM -- Radio station in Wainwright, Alberta
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Wikipedia - Claire Chafee -- American playwright
Wikipedia - Claire Chao -- Chinese-American writer and author
Wikipedia - Claire Cook -- American writer and public speaker (born 1955)
Wikipedia - Claire Cronin (singer-songwriter) -- Singer and song writer
Wikipedia - Claire Dederer -- American writer
Wikipedia - Claire Delannoy -- French writer and literary director
Wikipedia - Claire Devers -- French film director and screenwriter
Wikipedia - Claire Drainie Taylor -- Canadian actor and writer
Wikipedia - Claire Guerreso -- American singer-songwriter
Wikipedia - Claire Harman (writer) -- British writer and critic
Wikipedia - Claire Hartfield -- American writer
Wikipedia - Claire Hooper -- Australian stand-up comedian and writer
Wikipedia - Claire Keegan -- Irish writer
Wikipedia - Claire Lehmann -- Australian writer and founder of Quillette
Wikipedia - Claire Lynch -- American bluegrass guitarist, singer, songwriter and producer
Wikipedia - Claire O'Kelly -- Irish archaeologist and writer
Wikipedia - Claire Rayner -- British writer
Wikipedia - Claire Stapleton -- American writer and marketer
Wikipedia - Claire Wainwright -- Australian paediatric respiratory physician
Wikipedia - Claire Wright (gymnast) -- British trampoline gymnast
Wikipedia - Clara Andersen -- Danish playwright
Wikipedia - Clara Averbuck -- Brazilian writer
Wikipedia - Clara Benin -- Filipino indie singer-songwriter
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Wikipedia - Clara McDaniel -- American blues singer and songwriter
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Wikipedia - Clara Ward -- American gospel artist; singer, music arranger, songwriter
Wikipedia - Clare Asquith -- British academic and writer
Wikipedia - Clare Burson -- American singer-songwriter
Wikipedia - Clare Mallory -- New Zealand children's writer (pseudonym)
Wikipedia - Clarence Day -- American writer
Wikipedia - Clarence Garlow -- American guitarist, singer and songwriter
Wikipedia - Clare Wright -- American Australian historian, author and broadcaster
Wikipedia - Clarice Lispector -- Brazilian novelist and short story writer (1920-1977)
Wikipedia - Clarissa Dickson Wright -- English celebrity cook, television personality, writer, businesswoman, and barrister
Wikipedia - Clark Beckham -- American singer, songwriter and musician
Wikipedia - Clark Blaise -- Canadian-American writer (born 1940)
Wikipedia - Clarke Peters -- American actor, singer, writer and director
Wikipedia - Clark Gregg -- American actor, director, and screenwriter
Wikipedia - Clark Moore -- American actor and writer
Wikipedia - Classical Chinese -- Written form of Chinese until the early 20th century
Wikipedia - Claude Abromont -- French musicologist, essayist and writer
Wikipedia - Claude Arnaud -- French writer, essayist, biographer
Wikipedia - Claude Arpi -- French writer, historian and Tibetologist
Wikipedia - Claude Beausoleil -- Canadian poet and writer
Wikipedia - Claude Bessy (writer) -- French singer and writer
Wikipedia - Claude Dambreville -- Haitian writer and painter
Wikipedia - Claude de Bectoz -- French writer and philosopher
Wikipedia - Claude Desailly -- French screenwriter
Wikipedia - Claude Ecken -- French science fiction writer
Wikipedia - Claude Faraldo -- French actor, director and screenwriter
Wikipedia - Claude-Francois-Alexandre Houtteville -- French writer and churchman
Wikipedia - Claude Francois -- French pop singer, songwriter and dancer
Wikipedia - Claude-Francois-Xavier Mercier de Compiegne -- French writer and translator
Wikipedia - Claude Guimond de La Touche -- French playwright and poet
Wikipedia - Claude Joseph Dorat -- French writer
Wikipedia - Claude-Joseph Drioux -- French priest, educator, cartographer, geographer, historian and religious writer (1820-1898)
Wikipedia - Claude Joseph Rouget de Lisle -- French writer and composer
Wikipedia - Claude McKay -- Jamaican American writer, poet
Wikipedia - Claude McKenzie -- Canadian singer-songwriter
Wikipedia - Claude Ndam -- Cameroonian singer-songwriter
Wikipedia - Claude Phillips -- English writer
Wikipedia - Claudia Amengual -- Uruguayan writer and translator
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Wikipedia - Claudia Casper -- Canadian writer
Wikipedia - Claudia Dey -- Canadian writer, based out of Toronto
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Wikipedia - Claudia Hammond -- British writer and television presenter
Wikipedia - Claudia Rankine -- American poet, essayist, and playwright (born 1963)
Wikipedia - Claudia Roden -- British writer
Wikipedia - Claudia Stack -- Educator, writer, documentarian and film producer
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Wikipedia - Claudio Rodriguez Fer -- Spanish writer
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Wikipedia - Claud William Wright -- British amateur paleontologist and public servant
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Wikipedia - Clay Aiken -- Singer-songwriter, actor, record producer
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Wikipedia - Clay tablet -- Writing medium, especially for writing in cuneiform
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Wikipedia - Clef -- Musical symbol used to indicate the pitch of written notes
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Wikipedia - Clemens Berger -- Austrian writer
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Wikipedia - Clement Clarke Moore -- American writer and Professor of Literature
Wikipedia - Clemente Soto Velez Cultural and Educational Center -- Cultural center named after Puerto Rican writer and activist
Wikipedia - Clemente Soto Velez -- Puerto Rican writer and independence advocate
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Wikipedia - Cleo Higgins -- British R&B/soul/pop singer, dancer, songwriter and actress
Wikipedia - Cliff Eberhardt -- American folk singer-songwriter
Wikipedia - Cliff Eyland -- Canadian painter, writer and curator
Wikipedia - Cliff Green -- Australian writer
Wikipedia - Cliff Kincaid -- American writer and activist
Wikipedia - Clifford B. Hicks -- American writer and magazine editor
Wikipedia - Clifford Lindsey Alderman -- American writer
Wikipedia - Clifford Mills -- British playwright
Wikipedia - Clifford Thurlow -- British ghostwriter
Wikipedia - Clifford T. Ward -- British singer-songwriter
Wikipedia - Clifford Wright (bishop) -- Welsh Anglican bishop
Wikipedia - Clifford Wright (politician) -- Canadian politician
Wikipedia - Cliff Roquemore -- American writer
Wikipedia - Cliff Wright (fighter) -- American mixed martial arts fighter
Wikipedia - Clif Payne -- American singer and songwriter
Wikipedia - Clifton Gachagua -- Kenyan poet and writer
Wikipedia - Clint Crisher -- American pop singer and songwriter
Wikipedia - Clint McElroy -- American writer, podcaster, and radio broadcaster
Wikipedia - Clinton Marius -- South African writer and performer
Wikipedia - Clinton Sparks -- American DJ, record producer, and songwriter from Massachusetts
Wikipedia - Clint Smith (writer) -- American poet and teacher
Wikipedia - Clisson et Eugenie -- Romantic novella written by Napoleon
Wikipedia - Clive Barry -- Australian writer
Wikipedia - Clive Bradley (screenwriter) -- British screenwriter
Wikipedia - Clive Doucet -- Canadian writer and politician
Wikipedia - Clive Limpkin -- British photojournalist and writer
Wikipedia - Clive Westlake -- British songwriter
Wikipedia - Clodagh McKenna -- Irish chef, restaurateur, writes cookbooks
Wikipedia - Clothes steamer -- Device used to remove wrinkles from garments and fabrics
Wikipedia - C. L. R. James -- Trinidadian writer
Wikipedia - Clyde J. Wright -- American editor and antisemite
Wikipedia - Clyde Singleton -- American skateboarder and writer
Wikipedia - C. N. Patel -- Indian writer from Gujarat
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Wikipedia - Cobina Wright Jr. -- American singer, actress and model
Wikipedia - Cobina Wright -- American singer, actress, and newspaper columnist
Wikipedia - Coco Jones -- American actress singer, and songwriter
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Wikipedia - Codex Alexandrinus -- Handwritten copy of the Bible in Greek
Wikipedia - Codex Bezae -- Handwritten copy of the New Testament in Greek and Latin
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Wikipedia - Codex Vaticanus -- 4th-century handwritten Bible manuscript in Greek
Wikipedia - Codex Vindobonensis Philos. 75 -- 15th-century manuscript written in Greek
Wikipedia - Coding conventions -- Standards and guidelines for writing code
Wikipedia - Cody Blue Snider -- American director and screenwriter
Wikipedia - Coe Booth -- American fiction writer
Wikipedia - Colbie Caillat -- American singer-songwriter
Wikipedia - Col Buchanan -- Northern Irish fantasy writer
Wikipedia - Colby O'Donis -- American singer, songwriter, and record producer from Florida
Wikipedia - Cold (novel) -- Novel by John Gardner (British writer)
Wikipedia - Cold Specks -- Canadian singer-songwriter
Wikipedia - Cole Porter -- American composer and songwriter (1891-1964)
Wikipedia - Colette Dowling -- American writer
Wikipedia - Colette Nic Aodha -- Irish poet and writer.
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Wikipedia - Colibrine Sandstrom -- Swedish writer
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Wikipedia - Colin Campsie -- British-born singer-songwriter
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Wikipedia - Colin Dexter -- British crime writer
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Wikipedia - Colin Larkin -- British writer
Wikipedia - Colin Larkin (writer)
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Wikipedia - COM:OVERWRITE
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Wikipedia - Conceptual writing
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Wikipedia - Cong Weixi -- Chinese writer
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Wikipedia - Constance Clyde -- New Zealand writer and suffragette
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Wikipedia - Constitution of the Roman Empire -- Unwritten set of guidelines and principles of the Roman Empire
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Wikipedia - Conyers Middleton -- 18th-century English clergyman and writer
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Wikipedia - Copy on write
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Wikipedia - Elsie Surena -- Haitian writer
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Wikipedia - Foundation and Chaos -- Science fiction novel by writer Greg Bear
Wikipedia - Foundation and Earth -- Science fiction novel by American writer Isaac Asimov
Wikipedia - Foundation and Empire -- Science fiction novel by American writer Isaac Asimov.
Wikipedia - Foundation (Asimov novel) -- Science fiction novel by American writer Isaac Asimov
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Wikipedia - Fred Myton -- American screenwriter
Wikipedia - Fred Rhodes (writer) -- Australian master mariner, journalist, author and cotton farming lobbyist
Wikipedia - Fredrika Bremer -- Swedish writer and feminist
Wikipedia - Fredrik Backman -- Swedish columnist, blogger, and writer
Wikipedia - Fredrik Lindstrom (writer) -- Swedish linguist
Wikipedia - Fredrik Thomander -- Swedish songwriter, bassist and producer
Wikipedia - Fredrik Wandrup -- Norwegian journalist and writer
Wikipedia - Fred Russell -- American sportswriter
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Wikipedia - Fred Schneider -- American singer, songwriter, arranger, and musician
Wikipedia - Fred Small (singer-songwriter) -- American singer-songwriter
Wikipedia - Fred Tomlinson (singer) -- British singer, songwriter and composer (1927-2016)
Wikipedia - Fred Vargas -- French writer
Wikipedia - Fred Ward (writer) -- African-Canadian writer and professor
Wikipedia - Fred Wolf (writer) -- American film director and screenwriter
Wikipedia - Freedom Writers -- American drama film by Richard LaGravenese
Wikipedia - Free-lance writing
Wikipedia - Frei Joao M-CM-^Alvares -- Portuguese friar of a military Order, chronicler and writer
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Wikipedia - Friedrich Christian Feustking -- German librettist and writer
Wikipedia - Friedrich de la Motte Fouque -- German writer
Wikipedia - Friedrich Forster -- German writer and scriptwriter
Wikipedia - Friedrich Gerhard Rohlfs -- German geographer, explorer, writer and adventurer
Wikipedia - Friedrich Gottlieb Barth -- German philoloigst and writer
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Wikipedia - Friedrich Kaiser -- Austrian playwright
Wikipedia - Friedrich Lienhard -- German writer
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Wikipedia - Friedrich Schiller -- German poet, philosopher, historian, and playwright
Wikipedia - Friedrich von Oppeln-Bronikowski -- German writer, translator, publisher and cultural historian
Wikipedia - Friedrich W. Herzog -- German writer and music critic
Wikipedia - Fritz J. Raddatz -- German writer and journalist
Wikipedia - Fritz Klatt -- German writer
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Wikipedia - Fritz Wendhausen -- German actor, screenwriter and film director
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Wikipedia - Fuji (planchette writing)
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Wikipedia - Fyodor Berezin -- Russian science fiction writer
Wikipedia - Gabbay's separation theorem -- Any temporal logic formula can be rewritten in an equivalent "past M-bM-^FM-^R future" form
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Wikipedia - Gabriele D'Annunzio -- Italian writer
Wikipedia - Gabriele Fritsch-Vivie -- German woman writer
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Wikipedia - Gabriel Letainturier-Fradin -- French writer
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Wikipedia - Gabriel M-CM-^Alvarez de Toledo -- 18th century Spanish writer
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Wikipedia - Gail Galloway Adams -- American short story writer, and editor
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Wikipedia - Gail Sheehy -- American writer
Wikipedia - Gail Sidonie Sobat -- Canadian writer and international presenter (born 1961)
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Wikipedia - Gail Z. Martin -- American writer
Wikipedia - Gaius Asinius Gallus Saloninus -- Roman politician and writer active during the rule of Emperors Augustus and Tiberius
Wikipedia - Gaius Asinius Pollio -- 1st-century BC and AD Roman politician, historian and writer
Wikipedia - Gaius Julius Hyginus -- Roman freedman and writer during the Age of Augustus
Wikipedia - Gaiutra Bahadur -- Guyanese-American writer
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Wikipedia - Garth Risk Hallberg -- American writer
Wikipedia - Garth Stein -- American writer
Wikipedia - Gary Anthony Williams -- American actor, voice actor, comedian, director, producer, and writer
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Wikipedia - Gary Cherone -- American rock singer and songwriter
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Wikipedia - Gary Dauberman -- American screenwriter and director
Wikipedia - Gary Duggan -- Irish playwright
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Wikipedia - Gary Fjellgaard -- Canadian country music singer-songwriter
Wikipedia - Gary Glasberg -- American television writer and producer
Wikipedia - Gary Glitter -- English glam rock singer-songwriter and musician
Wikipedia - Gary Goldman (screenwriter) -- American screenwriter
Wikipedia - Gary Gygax -- American game designer and writer
Wikipedia - Gary Henderson (playwright) -- New Zealand playwright, director and teacher
Wikipedia - Gary Kinder (author) -- American writer
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Wikipedia - Gary Lennon -- American Screenwriter
Wikipedia - Gary McSpadden -- American singer and songwriter
Wikipedia - Gary Moore -- Northern Ireland guitarist, songwriter and record producer
Wikipedia - Gary Paulsen -- American writer
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Wikipedia - Gary U.S. Bonds -- American singer and songwriter
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Wikipedia - Gary Wilde -- American writer and priest
Wikipedia - Gary Wright (politician) -- Politician
Wikipedia - Gary Wright -- American recording artist; singer, songwriter, musician, and composer
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Wikipedia - Gauntlet (glove) -- hand and wrist armour
Wikipedia - Gauri Ayyub -- Indian social worker, activist, writer
Wikipedia - Gautam Bhatia -- Indian architect, writer and artist
Wikipedia - Gavin Bishop -- New Zealand children's book writer and illustrator
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Wikipedia - Gavin James Bower -- British writer, lecturer and editor
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Wikipedia - Geetha Nagabhushan -- Indian writer
Wikipedia - Gelsey Bell -- American singer, songwriter, and actress
Wikipedia - GeM-JM-=ez script -- script used to write the Ge'ez language
Wikipedia - Gemma Cruz-Araneta -- Filipino politician, writer, director, and beauty queen
Wikipedia - Gemma Files -- Canadian horror writer, journalist, and film critic
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Wikipedia - Gemma O'Connor (writer) -- Irish mystery writer
Wikipedia - Gemma Salem -- Swiss writer
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Wikipedia - Genbun itchi -- Unification of the written and spoken forms of Japanese language
Wikipedia - Gender star -- Asterisk used in gender-neutral written German
Wikipedia - Gene Austin -- American singer and songwriter
Wikipedia - Gene Hill -- American writer
Wikipedia - Gene L. Coon -- American screenwriter, TV producer and novelist, best known for his work on Star Trek
Wikipedia - Gene Levitt -- American television writer, producer and director
Wikipedia - Gene Nelson -- US actor, dancer, screenwriter, director
Wikipedia - Gene Reynolds -- Actor, producer, writer, director
Wikipedia - Generic programming -- Way of designing and writing programs where algorithms are written in terms of parametric types enabling easy reuse
Wikipedia - Gene Roddenberry -- American television screenwriter and producer (1921-1991)
Wikipedia - Genesis P-Orridge -- British artist, musician and writer
Wikipedia - Gene Stupnitsky -- American television writer
Wikipedia - Gene Towne -- American screenwriter
Wikipedia - Genet Sium -- Eritrean writer, activist, and nurse
Wikipedia - Genevieve-Francoise Randon de Malboissiere -- French writer
Wikipedia - Gene Wilder -- American actor, filmmaker, singer-songwriter, comedian and author (1933-2016)
Wikipedia - Gene Wolfe -- American science fiction and fantasy writer
Wikipedia - Gene Yu -- American writer
Wikipedia - Genial Olivier -- Belgian comic series written and drawn by Jacques Devos
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Wikipedia - Gennady Shpalikov -- Soviet writer
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Wikipedia - Genocidal Organ -- Book written by Project Itoh
Wikipedia - Genome Project-Write -- Research project to synthesise the human genome
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Wikipedia - Gentil Theodoor Antheunis -- Belgian poet and writer
Wikipedia - Gentle on My Mind -- 1967 song written by John Hartford
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Wikipedia - Geoffrey Cain -- American journalist, author, and writer
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Wikipedia - Geoffrey Kleinman -- American writer
Wikipedia - Geoffrey Perkins -- British comedy writer, producer and actor
Wikipedia - Geoffrey Thorne -- American writer
Wikipedia - Geoffrey Willans -- English writer
Wikipedia - Geoff Stephens -- English songwriter
Wikipedia - Geoff Thompson (writer) -- British martial artist
Wikipedia - Georg Bydlinski -- Austrian writer
Wikipedia - George Abbott -- American writer and director
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Wikipedia - George Anania -- Romanian science fiction writer
Wikipedia - George Ancona -- American photographer and writer
Wikipedia - George Arion -- Romanian crime writer
Wikipedia - George Arliss -- English actor, author, playwright, and filmmaker
Wikipedia - George A. Romero -- American filmmaker, writer, and editor
Wikipedia - George Baker (actor) -- English actor and writer (1931-2011)
Wikipedia - George Bamber -- British writer
Wikipedia - George Benson -- American recording artist, guitarist, singer, and songwriter
Wikipedia - George Birkbeck Norman Hill -- British writer
Wikipedia - George Boyd (playwright) -- Canadian playwright
Wikipedia - George Brant -- American playwright
Wikipedia - George Bronson Howard -- American writer
Wikipedia - George Burns -- American comedian, actor, and writer
Wikipedia - George Calderon -- English writer
Wikipedia - George Cartwright (musician) -- American musician
Wikipedia - George Chigas -- American writer and scholar
Wikipedia - George C. Hull -- American screenwriter
Wikipedia - George Ciccarone -- American reporter and writer
Wikipedia - George Clinton (funk musician) -- American singer, songwriter, bandleader, and music producer
Wikipedia - George Coffin -- American writer and publisher
Wikipedia - George Cram Cook -- American playwright and writer
Wikipedia - George C. Wolfe -- American playwright
Wikipedia - George Darrell -- Australian playwright
Wikipedia - George Dawes Green -- American writer
Wikipedia - George D. Baker -- American film director and screenwriter
Wikipedia - George de Villebois-Mareuil -- French soldier and writer
Wikipedia - George DiCaprio -- American writer, publisher and former performance artist. Father of Academy Award winner and activist Leonardo DiCaprio.
Wikipedia - George D. Lundberg -- American pathologist and writer (born 1933)
Wikipedia - George Dodd (Australian writer) -- Australian comedy writer
Wikipedia - George D. S. Henderson -- Art historian, medievalist, writer
Wikipedia - George Dubourg -- British writer
Wikipedia - George Eastman (actor) -- Italian B-movie actor and screenwriter
Wikipedia - George E. Dewar -- New Zealand writer, teacher, farmer and WWI soldier
Wikipedia - George Egerton -- Anglo-Australian writer and feminist
Wikipedia - George Eugeniou -- Cypriot actor, director and writer
Wikipedia - George Ezra -- English singer-songwriter
Wikipedia - George Formby -- English actor, singer-songwriter and comedian
Wikipedia - George Fort Gibbs -- American writer and artist
Wikipedia - George Garrett (poet) -- Novelist, poet, short story writer, playwright
Wikipedia - George Gomori (writer)
Wikipedia - George Granville, 1st Baron Lansdowne -- 17th/18th-century English poet, playwright, and politician
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Wikipedia - George Hand Wright
Wikipedia - George Hardinge -- 18th/19th-century English judge, writer, and politician
Wikipedia - George Henry Caunter -- English judge and miscellaneous writer
Wikipedia - George Hitchcock (poet) -- American writer
Wikipedia - George H. Scithers -- American writer (1929-2010)
Wikipedia - George Hurdalek -- German screenwriter
Wikipedia - George Jackson (songwriter) -- American Rhythm & Blues and soul singer and songwriter
Wikipedia - George Jeske -- American screenwriter
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Wikipedia - George Kateb -- American writer and professor
Wikipedia - George Langdale -- English cricketer, schoolmaster, and writer on mathematics
Wikipedia - George Lesnea -- Romanian writer (1902-1979)
Wikipedia - George Lindsey -- American actor, television personality, writer, narrator, speaker
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Wikipedia - George McCoy -- British writer
Wikipedia - George M. Cohan -- American actor, singer, composer and playwright
Wikipedia - George Melford -- Actor, director, screenwriter, producer
Wikipedia - George Merrill (songwriter) -- American songwriter
Wikipedia - George Michael -- English singer-songwriter, musician, producer (1963-2016)
Wikipedia - George Mikell -- Australian actor and writer
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Wikipedia - George Moreby Acklom -- British writer, literary critic and editor
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Wikipedia - George Nader -- American actor and writer
Wikipedia - George Nafziger -- American historian and writer (born 1949)
Wikipedia - George Nolfi -- American screenwriter, producer and director
Wikipedia - George O'Brien (writer) -- Irish writer
Wikipedia - George O'Hanlon -- American actor, comedian, writer, and director
Wikipedia - George O'Hara (actor) -- American actor and screenwriter
Wikipedia - George Packer -- American journalist and writer
Wikipedia - George Pearson (filmmaker) -- English film director, producer and screenwriter
Wikipedia - George Peele -- 16th-century English translator, poet, and playwright
Wikipedia - George Perez -- American comic book artist and writer
Wikipedia - George Plimpton -- American journalist, writer, editor, actor (1927-2003)
Wikipedia - George Psalmanazar -- French writer
Wikipedia - George Puttenham -- 16th-century English writer and literary critic
Wikipedia - George Randolph Chester -- American writer
Wikipedia - George Richard Crooks -- American Methodist minister and writer
Wikipedia - George R. R. Martin -- American writer, screenwriter and television producer
Wikipedia - George Sayer -- British writer and teacher
Wikipedia - Georges Bernanos -- French writer (1888 - 1948)
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Wikipedia - Georges Duhamel -- French writer
Wikipedia - Georges Feydeau -- French writer
Wikipedia - George Shipway -- British writer (1908-1982)
Wikipedia - Georges-Jean Arnaud -- French writer
Wikipedia - George S. Kaufman -- American playwright, theatre director and producer
Wikipedia - Georges Lakhovsky -- French engineer and writer
Wikipedia - Georges Lambrichs -- French writer
Wikipedia - George's Marvellous Medicine -- 1981 children's book written by Roald Dahl
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Wikipedia - Georges Piroue -- Swiss writer
Wikipedia - Georges Simenon -- Belgian writer
Wikipedia - George Steiner -- American writer, literary critic and philosopher
Wikipedia - George Stephanopoulos -- American government official, journalist, writer
Wikipedia - George Stephens (playwright) -- English author and dramatist
Wikipedia - George Stevens -- American film director, producer, screenwriter and cinematographer
Wikipedia - George Swede -- Canadian writer
Wikipedia - George Sylvester Viereck -- German-American writer, poet, propagandist (1884-1962)
Wikipedia - George the Hagiorite -- Georgian monk, religious writer, theologian and translator (1009-1065)
Wikipedia - George Urban -- Hungarian writer
Wikipedia - George Victor Martin -- American writer
Wikipedia - George Vivian Poore -- British physician and writer
Wikipedia - George Walter Thornbury -- British writer (1828-1876)
Wikipedia - George Wayne -- Vanity Fair writer
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Wikipedia - George Whetstone -- 16th-century English playwright and writer
Wikipedia - George Wilkes -- 19th-century American journalist and writer
Wikipedia - George Wilkins -- 16th/17th-century English playwright and pamphleteer
Wikipedia - George William Hunter -- American writer
Wikipedia - George William Lyttelton -- British teacher and writer (1883-1962)
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Wikipedia - George W. S. Trow -- American writer
Wikipedia - George Wylie Henderson -- American writer
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Wikipedia - Georg Henrik von Wright
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Wikipedia - Georgian scripts -- Alphabetic writing system
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Wikipedia - GeoServer -- Open-source geospatial data server, written in Java
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Wikipedia - Geraldine O'Neill -- writer and editor
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Wikipedia - Gerald Tougas -- Canadian writer
Wikipedia - Gerald Vizenor -- American writer
Wikipedia - Gerald Walker (writer) -- American magazine editor and writer
Wikipedia - Gerald Warner Brace -- American novelist, writer, educator, sailor, and boat builder
Wikipedia - Gerald Wexler -- Canadian screenwriter
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Wikipedia - Gerald W. Page -- American writer
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Wikipedia - Gerstein Report -- Nazi writings on the Holocaust by Kurt Gerstein, 1945
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Wikipedia - Gertrude Bacon -- British writer, aeronaut and botanist (1874-1949)
Wikipedia - Gertrude Bell -- English writer, traveller, political officer and archaeologist
Wikipedia - Gertrude Clarke Nuttall -- British writer, botanist and lichenologist
Wikipedia - Gertrude Helena Bone -- Edwardian writer
Wikipedia - Gertrude Purcell -- American screenwriter
Wikipedia - Gertrude Sanborn -- American writer
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Wikipedia - Gertrud von Le Fort -- German writer of novels, poems and essays (1876-1971)
Wikipedia - Gertrud von Puttkamer -- 20th-century German writer and noblewoman
Wikipedia - Gervase Markham -- 16th/17th-century English poet and writer
Wikipedia - Gesang der Geister uber den Wassern -- 1789 poem written by Johann Wolfgang von Goethe
Wikipedia - Get Back -- Original song written and composed by Lennon-McCartney
Wikipedia - G. E. Trevelyan -- English writer
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Wikipedia - G. F. J. Dart -- Australian philosopher and playwright
Wikipedia - G. F. Newman -- British writer
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Wikipedia - G. H. von Wright
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Wikipedia - Glyph -- Element of writing
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Wikipedia - Grant Township, Wright County, Iowa -- Township in Iowa, USA
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Wikipedia - Great books -- Written works accepted as the essential foundation of thought in Western culture
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Wikipedia - Greek minuscule -- Handwritten script of medieval and early modern Greek
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