classes ::: subject, Language,
children ::: Math (facts), Math (formulas)
branches ::: Math, Savitri maths

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


object:Math
class:subject
class:Language

MATH TRICKS
percentages are reversable.
8% of 25 = 2
25% of 8 = 2


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--- OBJECT INSTANCES [5]


Johannes_Kepler
Math_(facts)
Math_(formulas)
Niels_Bohr
Sir_Roger_Penrose

--- PRIMARY CLASS


Language
Math
Math
subject

--- SEE ALSO


--- SIMILAR TITLES [3]


God and MATHEMATICS
How to Practice Shamatha Meditation The Cultivation of Meditative Quiescene
Math
Math (facts)
Math (formulas)
Savitri maths
The Principia Mathematical Principles of Natural Philosophy
The Principles of Mathematics
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, Savitri (extended toc), the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)


mathematises ::: to reduce to or as if to mathematical formulas. :::

mathematical ::: a. --> Of or pertaining to mathematics; according to mathematics; hence, theoretically precise; accurate; as, mathematical geography; mathematical instruments; mathematical exactness.

mathematician ::: n. --> One versed in mathematics.

mathematic ::: a. --> See Mathematical.

mathematics ::: n. --> That science, or class of sciences, which treats of the exact relations existing between quantities or magnitudes, and of the methods by which, in accordance with these relations, quantities sought are deducible from other quantities known or supposed; the science of spatial and quantitative relations.

mather ::: n. --> See Madder.

mathesis ::: n. --> Learning; especially, mathematics.

mathes ::: n. --> The mayweed. Cf. Maghet.

math ::: n. --> A mowing, or that which is gathered by mowing; -- chiefly used in composition; as, an aftermath.

mathurin ::: n. --> See Trinitarian.

mathusian ::: n. --> A follower of Malthus.

math&

matha ::: [monastery, hermitage].

Mathura ::: [a town near Agra in North India, the birth-place of Krsna].

Mathematics: The traditional definition of mathematics as "the science of quantity" or "the science of discrete and continuous magnitude" is today inadequate, in that modern mathematics, while clearly in some sense a single connected whole, includes many branches which do not come under this head. Contemporary accounts of the nature of mathematics tend to characterize it rather by its method than by its subject matter.

Mathcad
A {symbolic mathematics} environment.

Mathematica
A popular {symbolic mathematics} and
graphics system, developed in 1988 by Stephen Wolfram and sold
by {Wolfram Research}. The language emphasises rules and
{pattern-matching}. The name was suggested by {Steve Jobs}.
{(http://wri.com/mathematica/)}.
{Stanford FTP (ftp://otter.stanford.edu/)}, {NCSA FTP
(ftp://ftp.ncsa.uiuc.edu/)}.
Mailing list: mathgroup-request@yoda.ncsa.uiuc.edu.
{Usenet} newsgroup: {news:comp.soft-sys.math.mathematica}.
["Mathematica: A System for Doing Mathematics by Computer",
Stephen Wolfram, A-W 1988].
(1995-05-01)

Mathematical Analysis without Programming
(MAP) An On-line system for mathematics under {CTSS}.
[Sammet 1969, p. 240].
(1995-02-10)

Mathematical Analyzer, Numerical Integrator and Computer
(MANIAC, Or "Mathematical Analyzer, Numerator,
Integrator, and Computer") An early computer, built for the {Los
Alamos Scientific Laboratory}. MANIAC began operation in March
1952. Typical of early computers, it ran its own propriatery
language. It was succeeded by {MANIAC II} in 1957. A {MANIAC
III} was built at the University of Chicago in 1964.
Contrary to legend, MANIAC did not run {MAD} ({Michigan Algorithm
Decoder}), which was not invented until 1959.
(2013-05-05)

Mathematics in Recognizable Form Automatically Compiled
(MIRFAC) An early interactive system resembling
{BASIC} using typewriter output with special mathematical
symbols.
[Sammet 1969, pp. 281-284].
(1997-08-01)

MathJax
A {JavaScript} {library} for rendering
{mathematical symbols} in {web browsers} using {CSS} with {web
fonts} or {SVG}. Input can be in {MathML}, {TeX} or
{ASCIImath}.
{MathJax Home (https://www.mathjax.org/)}.
(2019-01-27)

MATHLAB
Symbolic math system, MITRE, 1964. Later version: MATHLAB 68
(PDP-6, 1967).
["The Legacy of MATHLAB 68", C. Engelman, Proc 2nd Symp on
Symbolic and Algebraic Manip, ACM (Mar 1971)].
[Sammet 1969, p. 498].

MATH-MATIC or MATHMATIC
Alternate name for AT-3. Early, pre-Fortran
language for UNIVAC I or II. Sammet 1969.

math-out
(Possibly from "white-out", the blizzard variety) A paper or
presentation so encrusted with mathematical or other formal
notation as to be incomprehensible. This may be a device for
concealing the fact that it is actually {content-free}.
See also {numbers}, {social science number}.
[{Jargon File}]
(1994-12-14)

MathWorks
{The MathWorks, Inc.}

mathematical ::: a. --> Of or pertaining to mathematics; according to mathematics; hence, theoretically precise; accurate; as, mathematical geography; mathematical instruments; mathematical exactness.

mathematician ::: n. --> One versed in mathematics.

mathematic ::: a. --> See Mathematical.

mathematics ::: n. --> That science, or class of sciences, which treats of the exact relations existing between quantities or magnitudes, and of the methods by which, in accordance with these relations, quantities sought are deducible from other quantities known or supposed; the science of spatial and quantitative relations.

mather ::: n. --> See Madder.

mathesis ::: n. --> Learning; especially, mathematics.

mathes ::: n. --> The mayweed. Cf. Maghet.

math ::: n. --> A mowing, or that which is gathered by mowing; -- chiefly used in composition; as, an aftermath.

mathurin ::: n. --> See Trinitarian.

mathusian ::: n. --> A follower of Malthus.

Matha (Sanskrit) Maṭha A seat of learning or instruction and training, especially for young Brahmins; or occasionally a temple. Also a hut or cottage, particularly of an ascetic, as a center of mystical training.

Mathadhipati (Sanskrit) Maṭhādhipati [from maṭha a seat of learning, instruction, or training + adhipati chief or ruler] The head or chief of a center of mystical instruction and training; hence also the principal of a college.

Mathematical Point. See POINT; PRIMORDIAL POINT

Mathura (Sanskrit) Mathurā The birthplace of Krishna, situated in the province of Agra on the right bank of the Yamuna River.

Math fab Mathonwy was a famous enchanter; in the mabinogi he is the teacher of Gwydion. Men are “enchanted by Math before” they “become immortal,” then by Gwydion the Initiator.

mathematical equations, to wit: Haniel = Anael = Anfiel = Aniyel = Anafiel = Onoel =

Mathers, The Greater Key of Solomon .]

Mathers, The Greater Key of Solomon.]

Mathey, then the presiding spirit is Sammael.

Mathers, The Greater Key of Solomon; also the


--- QUOTES [217 / 217 - 500 / 7898] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

   37 Bertrand Russell
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   17 Blaise Pascal
   14 Alfred North Whitehead
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   5 James Clerk Maxwell
   5 Isaac Newton
   4 Omar Khayyam
   4 Lewis Carroll
   4 Johannes Kepler
   4 Henri Poincare
   4 Emanuel Swedenborg
   3 Alan Turing
   2 William Gibson
   2 Wikipedia
   2 P D Ouspensky
   2 Kurt Godel
   2 Giordano Bruno
   2 Galileo Galilei
   2 Eugene Paul Wigner
   2 Buckminster Fuller
   2 Augustus De Morgan
   2 Aleister Crowley
   2 Alan Wilson
   2
   1 William Wallace
   1 William S Anglin
   1 website
   1 Vladimir Voevodsky
   1 Sri Ramakrishna
   1 site
   1 Sir D'Arcy Wentworth Thompson
   1 Seymour Papert
   1 Saul Williams
   1 Robert Anton Wilson
   1 Richard P Feynman
   1 Richard Dawkins
   1 Peter J Carroll
   1 Paul Levy
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   1 Mortimer J Adler
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   1 Howard Gardner
   1 Gottfried Leibniz
   1 Georg C Lichtenberg
   1 E T Bell
   1 Editors of Discovery Magazine
   1 Dr. John Dee
   1 Donald Knuth
   1 Def
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   1 Carl Sagan
   1  Bertrand Russell
   1 Archimedes
   1  Albert Einstein
   1 Ada Lovelace

NEW FULL DB (2.4M)

   34 Mathias Malzieu
   32 Matthew Mather
   31 Richard Matheson
   15 R L Mathewson
   8 Taran Matharu
   8 Albert Einstein
   6 G H Hardy
   6 Galileo Galilei
   5 Henri Poincare
   4 Plato
   4 Paul Halmos
   4 Lauren Groff
   4 Francine Mathews
   3 Ross Mathews
   3 Richard Christian Matheson
   3 Rene Descartes
   3 Paul Dirac
   3 Nicolaus Copernicus
   3 Mireille Mathieu
   3 Ludwig Wittgenstein
   3 Lord Kelvin
   3 Jennifer Mathieu
   3 Harry Mathews
   3 George Polya
   3 Danica McKellar
   3 Cotton Mather
   3 Carl Friedrich Gauss
   3 Anonymous
   2 Tim Matheson
   2 Stephen Hawking
   2 Scott Westerfeld
   2 Roger Bacon
   2 Robert A Heinlein
   2 Richard P Feynman
   2 Ren Descartes
   2 Peter Hilton
   2 Paul Erdos
   2 M R Mathias
   2 Mos Def
   2 Mike Matheny
   2 Max Tegmark
   2 Mathis Wackernagel
   2 Mathias Dopfner
   2 Mathew Brady
   2 Mason Cooley
   2 Lani Lynn Vale
   2 Kresley Cole
   2 Johnny Mathis
   2 John Green
   2 John Allen Paulos
   2 Harlan Coben
   2 Freeman Dyson
   2 Francis Bacon
   2 Eric Temple Bell
   2 Edward Frenkel
   2 Cindi Madsen
   2 Christopher McDougall
   2 Christian Winther
   2 Charles Hermite
   2 Cathy O Neil
   2 Carl Gustav Jacob Jacobi
   2 Blaise Pascal
   2 Bill Gaede
   2 Arthur Eddington
   2 Anthony Doerr
   2 Aaron Sorkin

1:We are, because God is. ~ Emanuel Swedenborg,
2:Everything is overflowing with Gods. ~ Proclus,
3:Chess is the gymnasium of the mind. ~ Blaise Pascal,
4:Awake, my Little ones, and fill the Cup ~ Omar Khayyam,
5:Eloquence is a painting of the thoughts. ~ Blaise Pascal,
6:Everyone dies. Not everyone really lives. ~ William Wallace,
7:Knowledge shrinks as wisdom grows. ~ Alfred North Whitehead,
8:Wine is sunlight, held together by water. ~ Galileo Galilei,
9:Love has reasons which reason cannot understand. ~ Blaise Pascal,
10:Everything that is possible demands to exist. ~ Gottfried Leibniz,
11:The heart has its reasons which reason knows not. ~ Blaise Pascal,
12:The time you enjoy wasting is not wasted time. ~ Bertrand Russell,
13:Definitions create conditions. ~ Alfred Korzybski, Manhood of Humanity ,
14:To live effectively is to live with adequate information. ~ Norbert Wiener,
15:The book of nature is written in the language of mathematics. ~ Galileo Galilei,
16:There are three sources of belief: reason, custom, inspiration. ~ Blaise Pascal,
17:A sense of duty is useful in work, but offensive in relations. ~ Bertrand Russell,
18:I don't believe in empirical science. I only believe in a priori truth. ~ Kurt Godel,
19:Men despise religion. They hate it and are afraid it may be true. ~ Blaise Pascal,
20:A student should not be taught more than he can think about. ~ Alfred North Whitehead,
21:Too little liberty brings stagnation, and too much brings chaos. ~ Bertrand Russell,
22:It is man's natural sickness to believe that he possesses the truth. ~ Blaise Pascal,
23:If I have seen further, it is by standing upon the shoulders of giants. ~ Isaac Newton,
24:I'm afraid I can't explain myself, sir. Because I am not myself, you see? ~ Lewis Carroll,
25:To know how to criticize is good, to know how to create is better. (417) ~ Henri Poincare,
26:It is through science that we prove, but through intuition that we discover. ~ Henri Poincare,
27:Solitude is as needful to the imagination as society is wholesome for the character. ~ Lowell,
28:Always tell only the truth, and all the truth, and do so promptly right now. ~ Buckminster Fuller,
29:In looking out upon the world, we forget that the world is looking at itself. ~ Alan Wilson,
30:Small minds are concerned with the extraordinary, great minds with the ordinary. ~ Blaise Pascal,
31:All men's miseries derive from not being able to sit in a quiet room alone. ~ Blaise Pascal,
32:Ecclesiastes shows that man without God is in total ignorance and inevitable misery. ~ Blaise Pascal,
33:Faith is different from proof; the latter is human, the former is a Gift from God. ~ Blaise Pascal,
34:Thoroughly conscious ignorance is the prelude to every real advance in science. ~ James Clerk Maxwell,
35:Neither love without knowledge nor knowledge without love can produce a good life. ~ Bertrand Russell,
36:The light of the Sun is the pure energy of intellect. ~ Proclus,
37:A true philosopher is married to wisdom; he needs no other bride. ~ Proclus,
38:The soul is the image of what is above it and the model of what is below. Therefore by knowing and analysing itself it knows all things without going out of its own nature. ~ Proclus, “Commentary on the Timaeus” ,
39:This therefore is Mathematics: She reminds you of the invisible forms of the soul; She gives life to her own discoveraies; She awakens the mind and purifies the intellect; She brings light to our intrinsic ideas; She abolishes oblivion and ignorance which are ours by birth. ~ Proclus,
40:All of humanity's problems stem from man's inability to sit quietly in a room alone. ~ Blaise Pascal, Pensées ,
41:Do not fear to be eccentric in opinion, for every opinion now accepted was once eccentric. ~ Bertrand Russell,
42:Mathematics reveals its secrets only to those who approach it with pure love, for its own beauty. ~ Archimedes,
43:Love bears all things, believes all things, hopes all things, endures all things. ~ , 1 Corinthians 13:7,
44:The inner self is as distinct from the outer self as heaven is from earth. ~ Emanuel Swedenborg, Secrets of Heaven ,
45:The greatest challenge to any thinker is stating the problem in a way that will allow a solution. ~ Bertrand Russell,
46:The trouble with the world is that the stupid are cocksure and the intelligent are full of doubt. ~ Bertrand Russell,
47:There are many parts of us that do not wish to work, so the moment you begin to work, friction starts. ~ P D Ouspensky,
48:The search for something permanent is one of the deepest of the instincts leading men to philosophy. ~ Bertrand Russell,
49:Drink ! For you know not whence you came, nor why; Drink ! For you know not why you go nor where. ~ Omar Khayyam, Rubaiyat ,
50:...the only simplicity to be trusted is the simplicity to be found on the far side of complexity. ~ Alfred North Whitehead,
51:I much prefer the sharpest criticism of a single intelligent man to the thoughtless approval of the masses. ~ Johannes Kepler,
52:... almost any idea which jogs you out of your current abstractions may be better than nothing. (575) ~ Alfred North Whitehead,
53:When ships to sail the void between the stars have been built, there will step forth men to sail these ships. ~ Johannes Kepler,
54:I care not so much what I am to others as what I am to myself. I will be rich by myself, and not by borrowing. ~ Alfred Korzybski,
55:One of the symptoms of an approaching nervous breakdown is the belief that one's work is terribly important. ~ Bertrand Russell,
56:Civilization advances by extending the number of operations we can perform without thinking about them. ~ Alfred North Whitehead,
57:If I have ever made any valuable discoveries, it has been due more to patient attention, than to any other talent. ~ Isaac Newton,
58:Such as the love is, such is the wisdom, consequently such is the man (n. 368) (Divine Love and Wisdom, 1763) ~ Emanuel Swedenborg,
59:Truth is so obscure in these times, and falsehood so established, that, unless we love the truth, we cannot know it. ~ Blaise Pascal,
60:The aim of science is to seek the simplest explanations of complex facts. ... Seek simplicity and distrust it. ~ Alfred North Whitehead,
61:Philosophy begins in wonder. And, at the end, when philosophic thought has done its best, the wonder remains. ~ Alfred North Whitehead,
62:Hegel's philosophy is so odd that one would not have expected him to be able to get some men to accept it, but he did." ~ Bertrand Russell,
63:I have a fundamental belief in the Bible as the Word of God, written by those who were inspired. I study the Bible daily. ~ Isaac Newton,
64:Drunkenness is temporary suicide: the happiness that it brings is merely negative, a momentary cessation of unhappiness. ~ Bertrand Russell,
65:A designer is an emerging synthesis of artist, inventor, mechanic, objective economist and evolutionary strategist. ~ R Buckminster Fuller,
66:Clarity of mind means clarity of passion; this is why a great and clear mind loves ardently and sees distinctly what it loves. ~ Blaise Pascal,
67:There are no whole truths, all truths are half-truths. It is trying to treat them as whole truths that plays the devil. ~ Alfred North Whitehead,
68:Neither a man nor a crowd nor a nation can be trusted to act humanely or to think sanely under the influence of a great fear. ~ Bertrand Russell,
69:Temporis filia veritas; cui me obstetricari non pudet. (Truth is the daughter of time, and I feel no shame in being her midwife.) ~ Johannes Kepler,
70:If I can just open up to that and really feel that, what if no one else would ever have to feel this negative state if I fully feel it? ~ Paul Levy,
71:I have said that the modern man, and especially the modern American, however much 'know-how' he may have, has very little 'know-what' ~ Norbert Wiener,
72:It is in the moments when the mind is most active and the fewest things are forgotten that the most intense joys are experienced. ~ Bertrand Russell,
73:Imagination is the Discovering Faculty, pre-eminently. It is that which penetrates into the unseen worlds around us, the worlds of Science. ~ Ada Lovelace,
74:Any proposition containing the word "is" creates a linguistic structural confusion which will eventually give birth to serious fallacies. ~ Alfred Korzybski,
75:A civilisation which cannot burst through its current abstractions is doomed to sterility after a very limited period of progress. (575) ~ Alfred North Whitehead,
76:The objection to propaganda is not only its appeal to unreason, but still more the unfair advantage which it gives to the rich and powerful. ~ Bertrand Russell,
77:And if there were a God, I think it very unlikely that He would have such an uneasy vanity as to be offended by those who doubt His existence ~ Bertrand Russell,
78:Mathematics is a language plus reasoning; it is like a language plus logic. Mathematics is a tool for reasoning. ~ Richard P Feynman, The Character of Physical Law ,
79:We know very little, and yet it is astonishing that we know so much, and still more astonishing that so little knowledge can give us so much power. ~ Bertrand Russell,
80:I do not like mystical language, and yet I hardly know how to express what I mean without employing phrases that sound poetic rather than scientific. ~ Bertrand Russell,
81:Pollution is nothing but resources we're not harvesting. We allow them to disperse because we've been ignorant of their value. ~ R Buckminster Fuller, I Seem To Be A Verb ,
82:The words is and is not, which imply the agreement or disagreement of two ideas, must exist, explicitly or implicitly, in every assertion. (354) ~ Augustus De Morgan,
83:When I am working on a problem, I never think about beauty........ but when I have finished, if the solution is not beautiful, I know it is wrong. ~ R Buckminster Fuller,
84:A stupid man's report of what a clever man says can never be accurate, because he unconsciously translates what he hears into something he can understand. ~ Bertrand Russell,
85:A man really writes for an audience of about ten persons. Of course if others like it that is clear gain. But if those ten are satisfied he is content. ~ Alfred North Whitehead,
86:Having made the decision, do not revise it unless some new fact comes to your knowledge. Nothing is so exhausting as indecision, and nothing is so futile. ~ Bertrand Russell,
87:The infinite variety of particular objects constitutes one sole and identical Being. To know that unity is the aim of all philosophy and of all knowledge of Nature. ~ Giordano Bruno,
88:To present a whole world that doesn't exist and make it seem real, we have to more or less pretend we're polymaths. That's just the act of all good writing. ~ William Gibson,
89:An individual cannot be considered entirely sane if he is wholly ignorant of scientific method and structure of nature and so retains primitive semantic reactions. ~ Alfred Korzybski,
90:Perfect rationality consists, not in believing what is true, but in attaching to every proposition a degree of belief corresponding to its degree of credibility. ~ Bertrand Russell,
91:Physics is mathematical not because we know so much about the physical world, but because we know so little; it is only its mathematical properties that we can discover. ~  Bertrand Russell,
92:You evidently do not suffer from "quotation-hunger" as I do! I get all the dictionaries of quotations I can meet with, as I always want to know where a quotation comes from. ~ Lewis Carroll,
93:Ignorance is no excuse when once we know that ignorance is the only possible excuse. ~ Alfred Korzybski, Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics ,
94:Truth is a shining goddess, always veiled, always distant, never wholly approachable, but worthy of all the devotion of which the human spirit is capable. ~ Bertrand Russell, Fact and Fiction ,
95:Practice is the act of rehearsing a behavior over and over, or engaging in an activity again and again, for the purpose of improving or mastering it, as in the phrase practice makes perfect. ~ ,
96:By relieving the brain of all unnecessary work, a good notation sets it free to concentrate on more advanced problems, and in effect increases the mental power of the race. ~ Alfred North Whitehead,
97:To teach how to live without certainty, and yet without being paralyzed by hesitation, is perhaps the chief thing that philosophy, in our age, can still do for those who study it. ~ Bertrand Russell,
98:There is only one thing which is more unreasonable than the unreasonable effectiveness of mathematics in physics, and this is the unreasonable ineffectiveness of mathematics in biology. ~  Israel Gelfand,
99:Since the initial publication of the chart of the electromagnetic spectrum, humans have learned that what they can touch, smell, see, and hear is less than one-millionth of reality. ~ R Buckminster Fuller,
100:We as economic society are going to have to pay our whole population to go to school and pay it to stay at school. ~ R Buckminster Fuller, Education Automation: Freeing the Scholar to Return to His Studie ,
101:Everything good or true that the angels inspire in us is God's, so God is constantly talking to us. He talks very differently, though, to one person than to another. ~ Emanuel Swedenborg, Secrets of Heaven ,
102:It is of great advantage to the student of any subject to read the original memoirs on that subject, for science is always most completely assimilated when it is in the nascent state... ~ James Clerk Maxwell,
103:All mathematical laws which we find in Nature are always suspect to me, in spite of their beauty. They give me no pleasure. They are merely auxiliaries. At close range it is all not true. ~ Georg C Lichtenberg,
104:The harmony of the world is made manifest in form and number, and the heart and soul and all the poetry of natural philosophy are embodied in the concept of mathematical beauty. ~ Sir D'Arcy Wentworth Thompson,
105:The Victorian Age, for all its humbug, was a period of rapid progress, because men were dominated by hope rather than fear. If we are again to have progress, we must again be dominated by hope. ~ Bertrand Russell,
106:Philosophers, for example, often fail to recognize that their remarks about the universe apply also to themselves and their remarks. If the universe is meaningless, so is the statement that it is so. ~ Alan Wilson,
107:The foundation of reverence is this perception, that the present holds within itself the complete sum of existence, backwards and forwards, that whole amplitude of time, which is eternity. ~ Alfred North Whitehead,
108:The secret of happiness is this : let your interest be as wide as possible, and let your reactions to the things and persons that interest you be as far as possible friendly rather than hostile. ~ Bertrand Russell,
109:Two important characteristics of maps should be noticed. A map is not the territory it represents, but, if correct, it has a similar structure to the territory, which accounts for its usefulness. ~ Alfred Korzybski,
110:Quite clearly, our task is predominantly metaphysical, for it is how to get all of humanity to educate itself swiftly enough to generate spontaneous social behaviors that will avoid extinction ~ R Buckminster Fuller,
111:Philosophy is to be studied, not for the sake of any definite answers to its questions since no definite answers can, as a rule, be known to be true, but rather for the sake of the questions themselves. ~ Bertrand Russell,
112:It is essential to happiness that our way of living should spring from our own deep impulses and not from the accidental tastes and desires of those who happen to be our neighbors, or even our relations. ~ Bertrand Russell,
113:I live on Earth at present, and I don't know what I am. I know that I am not a category. I am not a thing - a noun, I seem to be a verb, an evolutionary process - an integral function of the universe. ~ R Buckminster Fuller,
114:I would say, then, that you are faced with a future in which education is going to be number one amongst the great world industries. ~ R Buckminster Fuller, Education Automation: Freeing the Scholar to Return to His Studies ,
115:The great social ideal for religion is that it should be the common basis for the unity of civilization. In that way it justifies its insight beyond the transient clash of brute forces ~ Alfred North Whitehead, Adventures In Ideas ,
116:The mind of the most rational among us may be compared to a stormy ocean of passionate convictions based on desire, upon which float perilously a few tiny boats carrying a cargo of scientifically tested beliefs. ~ Bertrand Russell,
117:There is every reason why the standards in our civilization are so low, because we have "poisoned," in a literal sense of the word, our minds with the physico-chemical effects of wrong ideas. ~ Alfred Korzybski, Manhood of Humanity ,
118:Come Fill The Cup :::Come, fill the cup, and in the fire of spring Your winter garment of repentance fling. The bird of time has but a little way To flutter - and the bird is on the wing. ~ Omar Khayyam,
119:For even he who is most greedy for knowledge can achieve no greater perfection than to be thoroughly aware of his own ignorance in his particular field. The more be known, the more aware he will be of his ignorance. ~ Nicholas of Cusa,
120:Law was and is to protect the past and present status of society and, by its very essence, must be very conservative, if not reactionary. Theology and law are both of them static by their nature. ~ Alfred Korzybski, Manhood of Humanity ,
121:Let us become fire, let us travel through fire. We have a free way to the ascent. The Father will guide us, unfolding the ways of fire; let us not flow with the lowly stream from forgetfulness. ~ Proclus, De Philosophia Chaldaica fr. 2,
122:It is easy in the world to live after the world's opinion; it is easy in solitude to live after your own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude. ~ Bertrand Russell,
123:Our great democracies still tend to think that a stupid man is more likely to be honest than a clever man, and our politicians take advantage of this prejudice by pretending to be even more stupid than nature made them. ~ Bertrand Russell,
124:A map is not the territory it represents, but, if correct, it has a similar structure to the territory, which accounts for its usefulness. ~ Alfred Korzybski, Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics ,
125:Instead of trying to produce a programme to simulate the adult mind, why not rather try to produce one which simulates the child's? If this were then subjected to an appropriate course of education one would obtain the adult brain. ~ Alan Turing,
126:Let us change our traditional attitude to the construction of programs. Instead of imagining that our main task is to instruct a computer what to do, let us concentrate rather on explaining to human beings what we want a computer to do. ~ Donald Knuth,
127:The objective level is not words, and cannot be reached by words alone. We must point our finger and be silent, or we will never reach this level. ~ Alfred Korzybski, Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics ,
128:The firm determination to submit to experiment is not enough; there are still dangerous hypotheses; first, and above all, those which are tacit and unconscious. Since we make them without knowing it, we are powerless to abandon them. (417) ~ Henri Poincare,
129:The reader must be reminded that it takes a good 'mind' to be 'insane'. Morons, imbeciles, and idiots are 'mentally' deficient, but could not be insane. ~ Alfred Korzybski, Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics ,
130:to treat a human being as an animal - as a mere space-binder - because humans have certain animal propensities, is an error of the same type and grossness as to treat a cube as a surface because it has surface properties. ~ Alfred Korzybski, Manhood of Humanity ,
131:Some aspects of general semantics have so permeated the (American) culture that behaviors derived from it are common; e.g., wagging fIngers in the air to put 'quotes' around spoken terms which are deemed suspect - Robert P Pula. ~ Alfred Korzybski, Science and Sanity ,
132:The elements of every concept enter into logical thought at the gate of perception and make their exit at the gate of purposive action; and whatever cannot show its passports at both those two gates is to be arrested as unauthorized by reason. ~ Charles Sanders Peirce,
133:Magnitude: A mathematical notation indicating the number of times a quantity is multiplied by itself; Electricity supply; Possession of controlling influence; Possession of the qualities (especially mental qualities) required to do something or get something done ~ Def,
134:If humans do not understand a proof, then it doesn't count as maths, says Voevodsky. 'The future of mathematics is more a spiritual discipline than an applied art. One of the important functions of mathematics is the development of the human mind.' ~ Vladimir Voevodsky,
135:The Shears Of Fate :::Khayyam, who stitched the tents of science, Has fallen in grief's furnace and been suddenly burned, The shears of Fate have cut the tent ropes of his life, And the broker of Hope has sold him for nothing! ~ Omar Khayyam,
136:God is, or He is not. But to which side shall we incline? Reason can decide nothing here. There is an infinite chaos which separated us. A game is being played at the extremity of this infinite distance where heads or tails will turn up. What will you wager? ~ Blaise Pascal,
137:Let us remember that the automatic machine is the precise economic equivalent of slave labor this will produce an unemployment situation in comparison with which the depression of the thirties will seem a pleasant joke. ~ Norbert Wiener, The Human Use of Human Beings Questions And Answers 1954,
138:Moreover, every language having a structure, by the very nature of language, reflects in its own structure that of the world as assumed by those who evolve the language. ~ Alfred Korzybski, Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics ,
139:Thus so wretched is man that he would weary even without any cause for weariness... and so frivolous is he that, though full of a thousand reasons for weariness, the least thing, such as playing billiards or hitting a ball, is sufficient enough to amuse him. ~ Blaise Pascal,
140:Every maker of video games knows something that the makers of curriculum don't seem to understand. You'll never see a video game being advertised as being easy. Kids who do not like school will tell you it's not because it's too hard. It's because it's--boring ~ Seymour Papert,
141:Mathematics is not a careful march down a well-cleared highway, but a journey into a strange wilderness, where the explorers often get lost. Rigour should be a signal to the historian that the maps have been made, and the real explorers have gone elsewhere. ~ William S Anglin,
142:Physics is becoming so unbelievably complex that it is taking longer and longer to train a physicist. It is taking so long, in fact, to train a physicist to the place where he understands the nature of physical problems that he is already too old to solve them. ~ Eugene Paul Wigner,
143:I am convinced that the act of thinking logically cannot possibly be natural to the human mind. If it were, then mathematics would be everybody's easiest course at school and our species would not have taken several millennia to figure out the scientific method. ~ Neil deGrasse Tyson,
144:It is now highly feasible to take care of everybody on Earth at a 'higher standard of living than any have ever known.' It no longer has to be you or me. Selfishness is unnecessary and henceforth unrationalizable as mandated by survival. ~ R Buckminster Fuller, Critical Path 1981,
145:A new, self-employed architect scientist is the one in all the world who may accelerate realization of a high-standard survival for all, as now completely practical within the scope of available technology. ~ R Buckminster Fuller, Ideas and Integrities: A Spontaneous Autobiographical Disclosure ,
146:Paracelcus, Eliphas Levi, MacGregor Mathers, Aleister Crowley, Austin Spare, and Michael Moorcock all fed ideas into Chaos Magic. Plus it made some acknowledgement to the ideas of Quantum Physics and other bits of strange science. ~ Peter J Carroll, The Octavo: A sorcerer-scientist's grimoire ,
147:Gravity may put the planets into motion, but without the divine Power, it could never put them into such a circulating motion as they have about the Sun; and therefore, for this as well as other reasons, I am compelled to ascribe the frame of this System to an intelligent Agent. ~ Isaac Newton,
148:Russell commented that the development of such gifted individuals (referring to polymaths) required a childhood period in which there was little or no pressure for conformity, a time in which the child could develop and pursue his or her own interests no matter how unusual or bizarre. ~ Carl Sagan,
149:I do not know what I may appear to the world, but to myself I seem to have been only like a boy playing on the sea-shore, and diverting myself in now and then finding a smoother pebble or a prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me. ~ Isaac Newton,
150:When we speak of the efficient cause of the universe, we mean, obviously the active Being,-the Being active and effective everywhere; we mean, then, that universal Intelligence which appears to be the principal faculty of the World-Soul and, as it were, the general form of the universe. ~ Giordano Bruno,
151:That is precisely what common sense is for, to be jarred into uncommon sense. One of the chief services which mathematics has rendered the human race in the past century is to put 'common sense' where it belongs, on the topmost shelf next to the dusty canister labeled 'discarded nonsense.' (23) ~ E T Bell,
152:The true method of discovery is like the flight of an airplane. It starts from the ground of particular observation; it makes a flight in the thin air of imaginative generalization; and it again lands for renewed observation rendered acute by rational interpretation. ~ Alfred North Whitehead, Process and Reality ,
153:Everything you've learned in school as 'obvious' becomes less and less obvious as you begin to study the universe. For example, there are no solids in the universe. There's not even a suggestion of a solid. There are no absolute continuums. There are no surfaces. There are no straight lines ~ R Buckminster Fuller,
154:In attempting to construct such machines we should not be irreverently usurping His power of creating souls, any more than we are in the procreation of children: rather we are, in either case, instruments of His will providing mansions for the souls that He creates. ~ Alan Turing, Computing Machinery and Intelligence ,
155:I have said that science is impossible without faith. ... Inductive logic, the logic of Bacon, is rather something on which we can act than something which we can prove, and to act on it is a supreme assertion of faith ... Science is a way of life which can only fluorish when men are free to have faith. ~ Norbert Wiener,
156:andai on Oct 28, 2017 | parent | favorite | on: Alan Kay on Lisp\nI wonder if LISP and LSD encourage similar ways of thinking.\n\ntempodox on Oct 28, 2017 [-]\nBased on my own experiences with both, I'd say: Yes. Although I'm sure you couldn't prove it mathematically (yet). ~ website, https://news.ycombinator.com/item?id=15573502 ,
157:My desire and wish is that the things I start with should be so obvious that you wonder why I spend my time stating them. This is what I aim at because the point of philosophy is to start with something so simple as not to seem worth stating, and to end with something so paradoxical that no one will believe it. ~ Bertrand Russell,
158:In science, "opinions" are tolerated when and only when facts are lacking. In this case, we have all the facts necessary. We have only to collect them and analyse them, rejecting mere "opinions" as cheap and unworthy. Such as understand this lesson will know how to act for the benefit of all. ~ Alfred Korzybski, Manhood of Humanity ,
159:I too play with symbols... but I play in such a way that I do not forget that I am playing. For nothing is proved by symbols... unless by sure reasons it can be demonstrated that they are not merely symbolic but are descriptions of the ways in which the two things are connected and of the causes of this connection. ~ Johannes Kepler,
160:In attempting to construct such (artificially intelligent) machines we should not be irreverently usurping His (God's) power of creating souls, any more than we are in the procreation of children,' Turing had advised. 'Rather we are, in either case, instruments of His will providing mansions for the souls that He creates. ~ Alan Turing,
161:Sin makes a man unhappy and makes him feel inferior. Being unhappy, he is likely to make claims upon other people which are excessive and which prevent him from enjoying happiness in personal relations. Feeling inferior, he will have a grudge against those who seem superior. He will find admiration difficult and envy easy. ~ Bertrand Russell,
162:One need only open the eyes to see that the conquests of industry which have enriched so many practical men would never have seen the light, if these practical men alone had existed and if they had not been preceded by unselfish devotees who died poor, who never thought of utility, and yet had a guide far other than caprice. (417) ~ Henri Poincare,
163:The complete attempt to deal with the term is would go to the form and matter of every thing in existence, at least, if not to the possible form and matter of all that does not exist, but might. As far as it could be done, it would give the grand Cyclopaedia, and its yearly supplement would be the history of the human race for the time. (354) ~ Augustus De Morgan,
164:How can it be that mathematics, being after all a product of human thought which is independent of experience, is so admirably appropriate to the objects of reality? [...] In my opinion the answer to this question is, briefly, this: As far as the laws of mathematics refer to reality, they are not certain; and as far as they are certain, they do not refer to reality. ~  Albert Einstein,
165:The progress of modem science, including the flew science of man as a lime-binder, has been due uniquely to the freedom of scientists to revise their fundamemal assumptions, terminologies, undefined terms, which involve hidden assumptions, etc., underlying our reflections, a freedom prohibited in 'primitive sciences' and also in dictatorships, past and present. ~ Alfred Korzybski, Manhood of Humanity ,
166:Man differs from other animals in one very important respect, and that is that he has some desires which are, so to speak, infinite, which can never be fully gratified, and which would keep him restless even in paradise. The boa constrictor, when he has had an adequate meal, goes to sleep, and does not wake until he needs another meal. Human beings, for the most part, are not like this. ~ Bertrand Russell,
167:Cyberspace. A consensual hallucination experienced daily by billions of legitimate operators, in every nation, by children being taught mathematical concepts... A graphic representation of data abstracted from banks of every computer in the human system. Unthinkable complexity. Lines of light ranged in the nonspace of the mind, clusters and constellations of data. Like city lights, receding... ~ William Gibson,
168:Our total reality and total existence are beautiful and meaningful . . . . We should judge reality by the little which we truly know of it. Since that part which conceptually we know fully turns out to be so beautiful, the real world of which we know so little should also be beautiful. Life may be miserable for seventy years and happy for a million years: the short period of misery may even be necessary for the whole. ~ Kurt Godel,
169:If thou shalt perfectly observe these rules, all the following Symbols and an infinitude of others will be granted unto thee by thy Holy Guardian Angel; thou thus living for the Honour and Glory of the True and only God, for thine own good, and that of thy neighbour. Let the Fear of God be ever before the eyes and the heart of him who shall possess this Divine Wisdom and Sacred Magic. ~ MacGregor Mathers, The Book of the Sacred Magic of Abramelin the Mage ,
170:Alan Mathison Turing OBE FRS (/ˈtjʊərɪŋ/; 23 June 1912 - 7 June 1954) was an English computer scientist, mathematician, logician, cryptanalyst and theoretical biologist. He was highly influential in the development of theoretical computer science, providing a formalisation of the concepts of algorithm and computation with the Turing machine, which can be considered a model of a general purpose computer.[2][3][4] Turing is widely considered to be the father of theoretical computer science and artificial intelligence.[5] ~ Wikipedia,
171:I AM NOW CLOSE TO 88 and I am confident that the only thing important about me is that I am an average healthy human. I am also a living case history of a thoroughly documented, half-century, search-and-research project designed to discover what, if anything, an unknown, moneyless individual, with a dependent wife and newborn child, might be able to do effectively on behalf of all humanity that could not be accomplished by great nations, great religions or private enterprise, no matter how rich or powerfully armed. ~ Buckminster Fuller, 1983 ,
172:What is history? What is its significance for humanity? Dr. J. H. Robinson gives us a precise answer: "Man's abject dependence on the past gives rise to the continuity of history. Our convictions, opinions, prejudices, intellectual tastes; our knowledge, our methods of learning and of applying for information we owe, with slight exceptions, to the past-often to the remote past. History is an expansion of memory, and like memory it alone can explain the present and in this lies its most unmistakable value. ~ Alfred Korzybski, Manhood of Humanity ,
173:If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps. ~ Lewis Carroll, Sylvie and Bruno ,
174:nabla9 on July 15, 2018 [-] \n\nCommon Lisp as hackish vs protective is nice way to describe it.\n\nAnother way to describe it exploratory vs implementatory.\n\nIn some ways Common Lisp is like Mathematica for programming. It's a language for a computer architect to develop and explore high level concept. It's not a accident that early Javascript prototype was done in common lisp or that metaobject protocols, aspect-oriented programming, etc. were first implemented and experimented with Common Lisp. ~ site, https://news.ycombinator.com/item?id=17533341 ,
175:In mathematics, students are at the mercy of rigidly applied algorithms. They learn to use certain formalisms in certain ways, often effectively, if provided with a pre-arranged signal that a particular formalism is wanted.In social studies and the humanities, the enemies of understanding are scripts and stereotypes. Students readily believe that events occur in typical ways, and they evoke these scripts even inappropriately. For example, they regard struggles between two parties in a dispute as a "good guy versus bad guy" movie script. ~ Howard Gardner,
176:"The essential difference between living and non-living matter consists then in this: the living cell synthesizes its own complicated specific material from indifferent or nonspecific simple compounds of the surrounding medium, while the crystal simply adds the molecules found in its supersaturated solution. This synthetic power of transforming small building stones, into the complicated compounds specific for each organism is the 'secret of life, or rather one of the secrets of life." (The Organism as a Whole, by Jacques Loeb.) ~ Alfred Korzybski, Manhood of Humanity Questions And Answers 1957-1958,
177:Today's news consists of aggregates of fragments. Anyone who has taken part in any event that has subsequently appeared in the news is aware of the gross disparity between the actual and the reported events. We also learn frequently of prefabricated and prevaricated evens of a complex nature purportedly undertaken for the purposes wither of suppressing or rigging the news, which in turn perverts humanity's tactical information resources. All history becomes suspect. Probably our most polluted resource is the tactical information to which humanity spontaneously reflexes. ~ R Buckminster Fuller,
178:You could give Aristotle a tutorial. And you could thrill him to the core of his being. Aristotle was an encyclopedic polymath, an all time intellect. Yet not only can you know more than him about the world. You also can have a deeper understanding of how everything works. Such is the privilege of living after Newton, Darwin, Einstein, Planck, Watson, Crick and their colleagues. I'm not saying you're more intelligent than Aristotle, or wiser. For all I know, Aristotle's the cleverest person who ever lived. That's not the point. The point is only that science is cumulative, and we live later. ~ Richard Dawkins,
179:When we wish to correct with advantage, and to show another that he errs, we must notice from what side he views the matter, for on that side it is usually true, and admit that truth to him, but reveal to him the side on which it is false. He is satisfied with that, for he sees that he was not mistaken, and that he only failed to see all sides. Now, no one is offended at not seeing everything; but one does not like to be mistaken, and that perhaps arises from the fact that man naturally cannot see everything, and that naturally he cannot err in the side he looks at, since the perceptions of our senses are always true. ~ Blaise Pascal,
180:John von Neumann (/vɒn ˈnɔɪmən/; Hungarian: Neumann Janos Lajos, pronounced [ˈnɒjmɒn ˈjaːnoʃ ˈlɒjoʃ]; December 28, 1903 - February 8, 1957) was a Hungarian-American mathematician, physicist, inventor, computer scientist, and polymath. He made major contributions to a number of fields, including mathematics (foundations of mathematics, functional analysis, ergodic theory, geometry, topology, and numerical analysis), physics (quantum mechanics, hydrodynamics, and quantum statistical mechanics), economics (game theory), computing (Von Neumann architecture, linear programming, self-replicating machines, stochastic computing), and statistics. ~ Wikipedia,
181:Sciences reach a point where they become mathematized..the central issues in the field become sufficiently understood that they can be thought about mathematically..[by the early 1990s] biology was no longer the science of things that smelled funny in refrigerators (my view from undergraduate days in the 1960s)..The field was undergoing a revolution and was rapidly acquiring the depth and power previously associated exclusively with the physical sciences. Biology was now the study of information stored in DNA - strings of four letters: A, T, G, and C..and the transformations that information undergoes in the cell. There was mathematics here! ~  Leonard Adleman,
182:The fact that we question the Tarot as to whether it be a method or a doctrine shows the limitation of our 'three dimensional mind', which is unable to rise above the world of form and contra-positions or to free itself from thesis and antithesis! Yes, the Tarot contains and expresses any doctrine to be found in our consciousness, and in this sense it has definiteness. It represents Nature in all the richness of its infinite possibilities, and there is in it as in Nature, not one but all potential meanings. And these meanings are fluent and ever-changing, so the Tarot cannot be specifically this or that, for it ever moves and yet is ever the same. ~ P D Ouspensky,
183:There are two ways to slide easily through life; to believe everything or doubt everything. Both ways save us from thinking. The majority take the line of least resistance, preferring to have their thinking done for them; they accept ready-made individual, private doctrines as their own and follow them more or less blindly. Every generation looks upon its own creeds as true and permanent and has a mingled smile of pity and contempt for the prejudices of the past. For two hundred or more generations of our historical past this attitude has been repeated two hundred or more times, and unless we are very careful our children will have the same attitude toward us. ~ Alfred Korzybski,
184:Happy is the man who can recognize in the work of to-day a connected portion of the work of life and an embodiment of the work of Eternity. The foundations of his confidence are unchangeable, for he has been made a partaker of Infinity. He strenuously works out his daily enterprises because the present is given him for a possession. Thus ought man to be an impersonation of the divine process of nature, and to show forth the union of the infinite with the finite, not slighting his temporal existence, remembering that in it only is individual action possible, nor yet shutting out from his view that which is eternal, knowing that Time is a mystery which man cannot endure to contemplate until eternal Truth enlighten it. ~ James Clerk Maxwell,
185:Systematic study of chemical and physical phenomena has been carried on for many generations and these two sciences now include: (1) knowledge of an enormous number of facts; (2) a large body of natural laws; (3) many fertile working hypotheses respecting the causes and regularities of natural phenomena; and finally (4) many helpful theories held subject to correction by further testing of the hypotheses giving rise to them. When a subject is spoken of as a science, it is understood to include all of the above mentioned parts. Facts alone do not constitute a science any more than a pile of stones constitutes a house, not even do facts and laws alone; there must be facts, hypotheses, theories and laws before the subject is entitled to the rank of a science. ~ Alfred Korzybski, Manhood of Humanity ,
186:We should do away with the absolutely specious notion that everybody has to earn a living. It is a fact today that one in ten thousand of us can make a technological breakthrough capable of supporting all the rest. The youth of today are absolutely right in recognizing this nonsense of earning a living. We keep inventing jobs because of this false idea that everybody has to be employed at some kind of drudgery because, according to Malthusian Darwinian theory he must justify his right to exist. So we have inspectors of inspectors and people making instruments for inspectors to inspect inspectors. The true business of people should be to go back to school and think about whatever it was they were thinking about before somebody came along and told them they had to earn a living. ~ R Buckminster Fuller,
187:But it is evident that all analogies of this kind depend on principles of a more fundamental nature; and that, if we had a true mathematical classification of quantities, we should be able at once to detect the analogy between any system of quantities presented to us and other systems of quantities in known sciences, so that we should lose no time in availing ourselves of the mathematical labors of those who had already solved problems essentially the same. [...] At the same time, I think that the progress of science, both in the way of discovery, and in the way of diffusion, would be greatly aided if more attention were paid in a direct way to the classification of quantities. ~ James Clerk Maxwell, Remarks on the mathematical classification of physical quantities Proceedings of the London Mathematical Society,
188:On the exoteric side if necessary the mind should be trained by the study of any well-developed science, such as chemistry, or mathematics. The idea of organization is the first step, that of interpretation the second. The Master of the Temple, whose grade corresponds to Binah, is sworn to interpret every phenomenon as a particular dealing of God with his soul. {85} But even the beginner may attempt this practice with advantage. Either a fact fits in or it does not; if it does not, harmony is broken; and as the Universal harmony cannot be broken, the discord must be in the mind of the student, thus showing that he is not in tune with that Universal choir. Let him then puzzle out first the great facts, then the little; until one summer, when he is bald and lethargic after lunch, he understands and appreciates the existence of flies! ~ Aleister Crowley, Liber ABA Book 4,
189:Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kāli temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the Altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness - all was Consciousness. I found everything inside the room soaked, as it were, in Bliss - the Bliss of God. I saw a wicked man in front of the Kāli temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother - even the cat. The manager of the temple garden wrote to Mathur Bābu saying that I was feeding the cat with the offering intended for the Divine Mother. ~ Sri Ramakrishna, Gospel of Sri Ramakrishna ,
190:... if we conceive of a being whose faculties are so sharpened that he can follow every molecule in its course, such a being, whose attributes are as essentially finite as our own, would be able to do what is impossible to us. For we have seen that molecules in a vessel full of air at uniform temperature are moving with velocities by no means uniform, though the mean velocity of any great number of them, arbitrarily selected, is almost exactly uniform. Now let us suppose that such a vessel is divided into two portions, A and B, by a division in which there is a small hole, and that a being, who can see the individual molecules, opens and closes this hole, so as to allow only the swifter molecules to pass from A to B, and only the slower molecules to pass from B to A. He will thus, without expenditure of work, raise the temperature of B and lower that of A, in contradiction to the second law of thermodynamics. ~ James Clerk Maxwell,
191:Every human acheivement, be it a scientific discovery, a picture, a statue, a temple, a home or a bridge, has to be conceived in the mind first-the plan thought out-before it can be made a reality, and when anything is to be attempted that involves any number of individuals-methods of coordination have to be considered-the methods have to be the best suited for such undertakings are engineering methods-the engineering of an idea towards a complete realization. Every engineer has to know the materials with which he has to work and the natural laws of these materials, as discovered by observation and experiment and formulated by mathematics and mechanics else he can not calculate the forces at his disposal; he can not compute the resistance of his materials; he can not determine the capacity and requirements of his power plant; in short, he can not make the most profitable use of his resources. ~ Alfred Korzybski, Manhood of Humanity ,
192:To The Works Of: Aristotle, Cassius J. Keyser, Eric T. Bell, G. W. Leibnitz, Eugen Bleuler, J. Locke, Niels Bohr, Jacques Loeb, George Boole, H. A. Lorentz, Max Born, Ernst Mach, Louis De Brogue, J. C. Maxwell, Georg Cantor, Adolf Meyer, Ernst Cassirer, Hermann Minkowsja, Charles M. Child, Isaac Newton, C. Darwin, Ivan Pavlov, Rene Descartes, Giuseppe Peano, P. A. M. Dirac, Max Planck, A. S. Eddington, Plato, Albert Einstein, H. Poincare, Euclid, M. Faraday, Sigmund Freud, Josiah Royce, Karl F. Gauss, G. Y. Rainich, G. B. Riemann, Bertrand Russell, Thomas Graham, Ernest Rutherford, Arthur Haas, E. Schrodinger, Wm. R. Hamilton, C. S. Sherrington, Henry Head, Socrates, Werner Heisenberg, Arnold Sommerfeld, C. Judson Herrick, Oswald Veblen, E. V. Huntington, Wm. Alanson White, Smith Ely Jeluffe, Alfred N. Whitehead, Ludwig Wittgenstein Which Have Creatly Influenced My Enquiry This System Is Dedicated ~ Alfred Korzybski, Science and Sanity ,
193:The best way to overcome it [the fear of death]-so at least it seems to me-is to make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life. An individual human existence should be like a river: small at first, narrowly contained within its banks, and rushing passionately past rocks and over waterfalls. Gradually the river grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlessly lose their individual being. The man who, in old age, can see his life in this way, will not suffer from the fear of death, since the things he cares for will continue. And if, with the decay of vitality, weariness increases, the thought of rest will not be unwelcome. I should wish to die while still at work, knowing that others will carry on what I can no longer do and content in the thought that what was possible has been done. ~ Bertrand Russell,
194:At every stage of technique since Daedalus or Hero of Alexandria, the ability of the artificer to produce a working simulacrum of a living organism has always intrigued people. This desire to produce and to study automata has always been expressed in terms of the living technique of the age. In the days of magic, we have the bizarre and sinister concept of Golem, that figure of clay into which the Rabbi of Prague breathed life with the blasphemy of the Ineffable Name of God. In the time of Newton, the automaton becomes the clockwork music box, with the little effigies pirouetting stiffly on top. In the nineteenth century, the automaton is a glorified heat engine, burning some combustible fuel instead of the glycogen of the human muscles. Finally, the present automaton opens doors by means of photocells, or points guns to the place at which a radar beam picks up an airplane, or computes the solution of a differential equation. ~ Norbert Wiener, Cybernetics or control and communication in the animal and the machine 1961,
195:The matter of definition, I have said, is very important. I am not now speaking of nominal definitions, which for convenience merely give names to known objects. I am speaking of such definitions of phenomena as result from correct analysis of the phenomena. Nominal definitions are mere conveniences and are neither true nor false; but analytic definitions are definitive propositions and are true or else false. Let us dwell upon the matter a little more. In the illustration of the definitions of lightning, there were three; the first was the most mistaken and its application brought the most harm; the second was less incorrect and the practical results less bad; the third under the present conditions of our knowledge, was the "true one" and it brought the maximum benefit. This lightning illustration suggests the important idea of relative truth and relative falsehood-the idea, that is, of degrees of truth and degrees of falsehood. A definition may be neither absolutely true nor absolutely false; but of two definitions of the same thing' one of them may be truer or falser than the other. ~ Alfred Korzybski, Manhood of Humanity 49,
196:Here I want to make it very clear that mathematics is not what many people think it is; it is not a system of mere formulas and theorems; but as beautifully defined by Professor Cassius J. Keyser, in his book The Human Worth of Rigorous Thinking (Columbia University Press, 1916), mathematics is the science of "Exact thought or rigorous thinking," and one of its distinctive characteristics is "precision, sharpness, completeness of definitions." This quality alone is sufficient to explain why people generally do not like mathematics and why even some scientists bluntly refuse to have anything to do with problems wherein mathematical reasoning is involved. In the meantime, mathematical philosophy has very little, if anything, to do with mere calculations or with numbers as such or with formulas; it is a philosophy wherein precise, sharp and rigorous thinking is essential. Those who deliberately refuse to think "rigorously"-that is mathematically-in connections where such thinking is possible, commit the sin of preferring the worse to the better; they deliberately violate the supreme law of intellectual rectitude. ~ Alfred Korzybski, Manhood of Humanity ,
197:Philosophy, as defined by Fichte, is the "science of sciences." Its aim was to solve the problems of the world. In the past, when all exact sciences were in their infancy, philosophy had to be purely speculative, with little or no regard to realities. But if we regard philosophy as a Mother science, divided into many branches, we find that those branches have grown so large and various, that the Mother science looks like a hen with her little ducklings paddling in a pond, far beyond her reach; she is unable to follow her growing hatchlings. In the meantime, the progress of life and science goes on, irrespective of the cackling of metaphysics. Philosophy does not fulfill her initial aim to bring the results of experimental and exact sciences together and to solve world problems. Through endless, scientific specialization scientific branches multiply, and for want of coordination the great world-problems suffer. This failure of philosophy to fulfill her boasted mission of scientific coordination is responsible for the chaos in the world of general thought. The world has no collective or organized higher ideals and aims, nor even fixed general purposes. Life is an accidental game of private or collective ambitions and greeds. ~ Alfred Korzybski, Manhood of Humanity ,
198:I have been accused of a habit of changing my opinions. I am not myself in any degree ashamed of having changed my opinions. What physicist who was already active in 1900 would dream of boasting that his opinions had not changed during the last half century? In science men change their opinions when new knowledge becomes available; but philosophy in the minds of many is assimilated rather to theology than to science. The kind of philosophy that I value and have endeavoured to pursue is scientific, in the sense that there is some definite knowledge to be obtained and that new discoveries can make the admission of former error inevitable to any candid mind. For what I have said, whether early or late, I do not claim the kind of truth which theologians claim for their creeds. I claim only, at best, that the opinion expressed was a sensible one to hold at the time when it was expressed. I should be much surprised if subsequent research did not show that it needed to be modified. I hope, therefore, that whoever uses this dictionary will not suppose the remarks which it quotes to be intended as pontifical pronouncements, but only as the best I could do at the time towards the promotion of clear and accurate thinking. Clarity, above all, has been my aim. ~ Bertrand Russell,
199:Considered from this point of view, the fact that some of the theories which we know to be false give such amazingly accurate results is an adverse factor. Had we somewhat less knowledge, the group of phenomena which these "false" theories explain would appear to us to be large enough to "prove" these theories. However, these theories are considered to be "false" by us just for the reason that they are, in ultimate analysis, incompatible with more encompassing pictures and, if sufficiently many such false theories are discovered, they are bound to prove also to be in conflict with each other. Similarly, it is possible that the theories, which we consider to be "proved" by a number of numerical agreements which appears to be large enough for us, are false because they are in conflict with a possible more encompassing theory which is beyond our means of discovery. If this were true, we would have to expect conflicts between our theories as soon as their number grows beyond a certain point and as soon as they cover a sufficiently large number of groups of phenomena. In contrast to the article of faith of the theoretical physicist mentioned before, this is the nightmare of the theorist. ~ Eugene Paul Wigner, The Unreasonable Effectiveness of Mathematics in the Natural Sciences ,
200:If we do not objectify, and feel instinctively and permanently that words are not the things spoken about, then we could not speak abouth such meaningless subjects as the 'beginning' or the 'end' of time. But, if we are semantically disturbed and objectify, then, of course, since objects have a beginning and an end, so also would 'time' have a 'beggining' and an 'end'. In such pathological fancies the universe must have a 'beginning in time' and so must have been made., and all of our old anthropomorphic and objectified mythologies follow, including the older theories of entropy in physics. But, if 'time' is only a human form of representation and not an object, the universe has no 'beginning in time' and no 'end in time'; in other words, the universe is 'time'-less. The moment we realize, feel permanently, and utilize these realizations and feelings that words are not things, then only do we acquire the semantic freedom to use different forms of representation. We can fit better their structure to the facts at hand, become better adjusted to these facts which are not words, and so evaluate properly m.o (multi-ordinal) realities, which evaluation is important for sanity. ~ Alfred Korzybski, Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics ,
201:"Who does not understand should either learn, or be silent.""Perspective is an Art Mathematical which demonstrates the manner and properties of all radiations direct, broken and reflected.""Neither the circle without the line, nor the line without the point, can be artificially produced. It is, therefore, by virtue of the point and the Monad that all things commence to emerge in principle. That which is affected at the periphery, however large it may be, cannot in any way lack the support of the central point.""Therefore, the central point which we see in the centre of the hieroglyphic Monad produces the Earth, round which the Sun, the Moon, and the other planets follow their respective paths. The Sun has the supreme dignity, and we represent him by a circle having a visible centre."There is (gentle reader) nothing (the works of God only set apart) which so much beautifies and adorns the soul and mind of man as does knowledge of the good arts and sciences . Many arts there are which beautify the mind of man; but of all none do more garnish and beautify it than those arts which are called mathematical, unto the knowledge of which no man can attain, without perfect knowledge and instruction of the principles, grounds, and Elements of Geometry." ~ Dr. John Dee, The Hieroglyphic Monad ,
202:The scientists, all of them, have their duties no doubt, but they do not fully use their education if they do not try to broaden their sense of responsibility toward all mankind instead of closing themselves up in a narrow specialization where they find their pleasure. Neither engineers nor other scientific men have any right to prefer their own personal peace to the happiness of mankind; their place and their duty are in the front line of struggling humanity, not in the unperturbed ranks of those who keep themselves aloof from life. If they are indifferent, or discouraged because they feel or think that they know that the situation is hopeless, it may be proved that undue pessimism is as dangerous a "religion" as any other blind creed. Indeed there is very little difference in kind between the medieval fanaticism of the "holy inquisition," and modern intolerance toward new ideas. All kinds of intellect must get together, for as long as we presuppose the situation to be hopeless, the situation will indeed be hopeless. The spirit of Human Engineering does not know the word "hopeless"; for engineers know that wrong methods are alone responsible for disastrous results, and that every situation can be successfully handled by the use of proper means. The task of engineering science is not only to know but to know how. Most of the scientists and engineers do not yet realize that their united judgment would be invincible; no system or class would care to disregard it. ~ Alfred Korzybski, Manhood of Humanity ,
203:But even when the desire to know exists in the requisite strength, the mental vision by which abstract truth is recognised is hard to distinguish from vivid imaginability and consonance with mental habits. It is necessary to practise methodological doubt, like Descartes, in order to loosen the hold of mental habits; and it is necessary to cultivate logical imagination, in order to have a number of hypotheses at command, and not to be the slave of the one which common sense has rendered easy to imagine. These two processes, of doubting the familiar and imagining the unfamiliar, are correlative, and form the chief part of the mental training required for a philosopher.The naïve beliefs which we find in ourselves when we first begin the process of philosophic reflection may turn out, in the end, to be almost all capable of a true interpretation; but they ought all, before being admitted into philosophy, to undergo the ordeal of sceptical criticism. Until they have gone through this ordeal, they are mere blind habits, ways of behaving rather than intellectual convictions. And although it may be that a majority will pass the test, we may be pretty sure that some will not, and that a serious readjustment of our outlook ought to result. In order to break the dominion of habit, we must do our best to doubt the senses, reason, morals, everything in short. In some directions, doubt will be found possible; in others, it will be checked by that direct vision of abstract truth upon which the possibility of philosophical knowledge depends. ~ Bertrand Russell, Our Knowledge of the External World ,
204:... Every one knew how laborious the usual method is of attaining to arts and sciences; whereas, by his contrivance, the most ignorant person, at a reasonable charge, and with a little bodily labour, might write books in philosophy, poetry, politics, laws, mathematics, and theology, without the least assistance from genius or study." He then led me to the frame, about the sides, whereof all his pupils stood in ranks. It was twenty feet square, placed in the middle of the room. The superfices was composed of several bits of wood, about the bigness of a die, but some larger than others. They were all linked together by slender wires. These bits of wood were covered, on every square, with paper pasted on them; and on these papers were written all the words of their language, in their several moods, tenses, and declensions; but without any order. The professor then desired me "to observe; for he was going to set his engine at work." The pupils, at his command, took each of them hold of an iron handle, whereof there were forty fixed round the edges of the frame; and giving them a sudden turn, the whole disposition of the words was entirely changed. He then commanded six-and-thirty of the lads, to read the several lines softly, as they appeared upon the frame; and where they found three or four words together that might make part of a sentence, they dictated to the four remaining boys, who were scribes. This work was repeated three or four times, and at every turn, the engine was so contrived, that the words shifted into new places, as the square bits of wood moved upside down. ~ Jonathan Swift, Gullivers Travels ,
205:The whole history of mankind and especially the present condition of the world unite in showing that far from being merely hypothetical, the case supposed has always been actual and is actual to-day on a vaster scale than ever before. My contention is that while progress in some of the great matters of human concern has been long proceeding in accordance with the law of a rapidly increasing geometric progression, progress in the other matters of no less importance has advanced only at the rate of an arithmetical progression or at best at the rate of some geometric progression of relatively slow growth. To see it and to understand it we have to pay the small price of a little observation and a little meditation. Some technological invention is made, like that of a steam engine or a printing press, for example; or some discovery of scientific method, like that of analytical geometry or the infinitesimal calculus; or some discovery of natural law, like that of falling bodies or the Newtonian law of gravitation. What happens? What is the effect upon the progress of knowledge and invention? The effect is stimulation. Each invention leads to new inventions and each discovery to new discoveries; invention breeds invention, science begets science, the children of knowledge produce their kind in larger and larger families; the process goes on from decade to decade, from generation to generation, and the spectacle we behold is that of advancement in scientific knowledge and technological power according to the law and rate of a rapidly increasing geometric progression or logarithmic function. ~ Alfred Korzybski, Manhood of Humanity ,
206:Philosophy, like all other studies, aims primarily at knowledge. The knowledge it aims at is the kind of knowledge which gives unity and system to the body of the sciences, and the kind which results from a critical examination of the grounds of our convictions, prejudices, and beliefs. But it cannot be maintained that philosophy has had any very great measure of success in its attempts to provide definite answers to its questions. If you ask a mathematician, a mineralogist, a historian, or any other man of learning, what definite body of truths has been ascertained by his science, his answer will last as long as you are willing to listen. But if you put the same question to a philosopher, he will, if he is candid, have to confess that his study has not achieved positive results such as have been achieved by other sciences. It is true that this is partly accounted for by the fact that, as soon as definite knowledge concerning any subject becomes possible, this subject ceases to be called philosophy, and becomes a separate science. The whole study of the heavens, which now belongs to astronomy, was once included in philosophy; Newton's great work was called 'the mathematical principles of natural philosophy'. Similarly, the study of the human mind, which was a part of philosophy, has now been separated from philosophy and has become the science of psychology. Thus, to a great extent, the uncertainty of philosophy is more apparent than real: those questions which are already capable of definite answers are placed in the sciences, while those only to which, at present, no definite answer can be given, remain to form the residue which is called philosophy. ~ Bertrand Russell,
207:science reading list ::: 1. and 2. The Voyage of the Beagle (1845) and The Origin of Species (1859) by Charles Darwin [tie 3. Philosophiae Naturalis Principia Mathematica (Mathematical Principles of Natural Philosophy) by Isaac Newton (1687) 4. Dialogue Concerning the Two Chief World Systems by Galileo Galilei (1632) 5. De Revolutionibus Orbium Coelestium (On the Revolutions of Heavenly Spheres) by Nicolaus Copernicus (1543) 6. Physica (Physics) by Aristotle (circa 330 B.C.) 7. De Humani Corporis Fabrica (On the Fabric of the Human Body) by Andreas Vesalius (1543) 8. Relativity: The Special and General Theory by Albert Einstein (1916) 9. The Selfish Gene by Richard Dawkins (1976) 10. One Two Three . . . Infinity by George Gamow (1947) 11. The Double Helix by James D. Watson (1968) 12. What Is Life? by Erwin Schrodinger (1944) 13. The Cosmic Connection by Carl Sagan (1973) 14. The Insect Societies by Edward O. Wilson (1971) 15. The First Three Minutes by Steven Weinberg (1977) 16. Silent Spring by Rachel Carson (1962) 17. The Mismeasure of Man by Stephen Jay Gould (1981) 18. The Man Who Mistook His Wife for a Hat and Other Clinical Tales by Oliver Sacks (1985) 19. The Journals of Lewis and Clark by Meriwether Lewis and William Clark (1814) 20. The Feynman Lectures on Physics by Richard P Feynman, Robert B. Leighton, and Matthew Sands (1963) 21. Sexual Behavior in the Human Male by Alfred C. Kinsey et al. (1948) 22. Gorillas in the Mist by Dian Fossey (1983) 23. Under a Lucky Star by Roy Chapman Andrews (1943) 24. Micrographia by Robert Hooke (1665) 25. Gaia by James Lovelock (1979) ~ Editors of Discovery Magazine, Website.php">Website ,
208:Humanity is a peculiar class of life which, in some degree, determines its own destinies; therefore in practical life words and ideas become facts-facts, moreover, which bring about important practical consequences. For instance, many millions of human beings have defined a stroke of lightning as being the "punishment of God" of evil men; other millions have defined it as a "natural, casual, periodical phenomenon"; yet other millions have defined it as an "electric spark." What has been the result of these "non-important" definitions in practical life? In the case of the first definition, when lightning struck a house, the population naturally made no attempt to save the house or anything in it, because to do so would be against the "definition" which proclaims the phenomenon to be a "punishment for evil," any attempt to prevent or check the destruction would be an impious act; the sinner would be guilty of "resisting the supreme law" and would deserve to be punished by death. Now in the second instance, a stricken building is treated just as any tree overturned by storm; the people save what they can and try to extinguish the fire. In both instances, the behavior of the populace is the same in one respect; if caught in the open by a storm they take refuge under a tree-a means of safety involving maximum danger but the people do not know it. Now in the third instance, in which the population have a scientifically correct definition of lightning, they provide their houses with lightning rods; and if they are caught by a storm in the open they neither run nor hide under a tree; but when the storm is directly over their heads, they put themselves in a position of minimum exposure by lying flat on the ground until the storm has passed. ~ Alfred Korzybski, Manhood of Humanity ,
209:Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved. Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer. This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me. ~ Bertrand Russell,
210:To analyse the classes of life we have to consider two very different kinds of phenomena: the one embraced under the collective name-Inorganic chemistry-the other under the collective nameOrganic chemistry, or the chemistry of hydro-carbons. These divisions are made because of the peculiar properties of the elements chiefly involved in the second class. The properties of matter are so distributed among the elements that three of them- Oxygen, Hydrogen, and Carbon-possess an ensemble of unique characteristics. The number of reactions in inorganic chemistry are relatively few, but in organic chemistry-in the chemistry of these three elements the number of different compounds is practically unlimited. Up to 1910, we knew of more than 79 elements of which the whole number of reactions amounted to only a few hundreds, but among the remaining three elements-Carbon, Hydrogen and Oxygen-the reactions were known to be practically unlimited in number and possibilities; this fact must have very far reaching consequences. As far as energies are concerned, we have to take them as nature reveals them to us. Here more than ever, mathematical thinking is essential and will help enormously. The reactions in inorganic chemistry always involve the phenomenon of heat, sometimes light, and in some instances an unusual energy is produced called electricity. Until now, the radioactive elements represent a group too insufficiently known for an enlargement here upon this subject. The organic compounds being unlimited in number and possibilities and with their unique characteristics, represent of course, a different class of phenomena, but being, at the same time, chemical they include the basic chemical phenomena involved in all chemical reactions, but being unique in many other respects, they also have an infinitely vast field of unique characteristics. ~ Alfred Korzybski, Manhood of Humanity Questions And Answers 1953,
211:If we analyse the classes of life, we readily find that there are three cardinal classes which are radically distinct in function. A short analysis will disclose to us that, though minerals have various activities, they are not "living." The plants have a very definite and well known function-the transformation of solar energy into organic chemical energy. They are a class of life which appropriates one kind of energy, converts it into another kind and stores it up; in that sense they are a kind of storage battery for the solar energy; and so I define THE PLANTS AS THE CHEMISTRY-BINDING class of life. The animals use the highly dynamic products of the chemistry-binding class-the plants-as food, and those products-the results of plant-transformation-undergo in animals a further transformation into yet higher forms; and the animals are correspondingly a more dynamic class of life; their energy is kinetic; they have a remarkable freedom and power which the plants do not possess-I mean the freedom and faculty to move about in space; and so I define ANIMALS AS THE SPACE-BINDING CLASS OF LIFE. And now what shall we say of human beings? What is to be our definition of Man? Like the animals, human beings do indeed possess the space-binding capacity but, over and above that, human beings possess a most remarkable capacity which is entirely peculiar to them-I mean the capacity to summarise, digest and appropriate the labors and experiences of the past; I mean the capacity to use the fruits of past labors and experiences as intellectual or spiritual capital for developments in the present; I mean the capacity to employ as instruments of increasing power the accumulated achievements of the all-precious lives of the past generations spent in trial and error, trial and success; I mean the capacity of human beings to conduct their lives in the ever increasing light of inherited wisdom; I mean the capacity in virtue of which man is at once the heritor of the by-gone ages and the trustee of posterity. And because humanity is just this magnificent natural agency by which the past lives in the present and the present for the future, I define HUMANITY, in the universal tongue of mathematics and mechanics, to be the TIME-BINDING CLASS OF LIFE. ~ Alfred Korzybski, Manhood of Humanity ,
212:(Novum Organum by Francis Bacon.) 34. "Four species of idols beset the human mind, to which (for distinction's sake) we have assigned names, calling the first Idols of the Tribe, the second Idols of the Den, the third Idols of the Market, the fourth Idols of the Theatre. 40. "The information of notions and axioms on the foundation of true induction is the only fitting remedy by which we can ward off and expel these idols. It is, however, of great service to point them out; for the doctrine of idols bears the same relation to the interpretation of nature as that of the confutation of sophisms does to common logic. 41. "The idols of the tribe are inherent in human nature and the very tribe or race of man; for man's sense is falsely asserted to be the standard of things; on the contrary, all the perceptions both of the senses and the mind bear reference to man and not to the Universe, and the human mind resembles these uneven mirrors which impart their own properties to different objects, from which rays are emitted and distort and disfigure them. 42. "The idols of the den are those of each individual; for everybody (in addition to the errors common to the race of man) has his own individual den or cavern, which intercepts and corrupts the light of nature, either from his own peculiar and singular disposition, or from his education and intercourse with others, or from his reading, and the authority acquired by those whom he reverences and admires, or from the different impressions produced on the mind, as it happens to be preoccupied and predisposed, or equable and tranquil, and the like; so that the spirit of man (according to its several dispositions), is variable, confused, and, as it were, actuated by chance; and Heraclitus said well that men search for knowledge in lesser worlds, and not in the greater or common world. 43. "There are also idols formed by the reciprocal intercourse and society of man with man, which we call idols of the market, from the commerce and association of men with each other; for men converse by means of language, but words are formed at the will of the generality, and there arises from a bad and unapt formation of words a wonderful obstruction to the mind. Nor can the definitions and explanations with which learned men are wont to guard and protect themselves in some instances afford a complete remedy-words still manifestly force the understanding, throw everything into confusion, and lead mankind into vain and innumerable controversies and fallacies. 44. "Lastly, there are idols which have crept into men's minds from the various dogmas of peculiar systems of philosophy, and also from the perverted rules of demonstration, and these we denominate idols of the theatre: for we regard all the systems of philosophy hitherto received or imagined, as so many plays brought out and performed, creating fictitious and theatrical worlds. Nor do we speak only of the present systems, or of the philosophy and sects of the ancients, since numerous other plays of a similar nature can be still composed and made to agree with each other, the causes of the most opposite errors being generally the same. Nor, again, do we allude merely to general systems, but also to many elements and axioms of sciences which have become inveterate by tradition, implicit credence, and neglect. ~ Alfred Korzybski, Manhood of Humanity ,
213:Reading list (1972 edition)[edit]1. Homer - Iliad, Odyssey2. The Old Testament3. Aeschylus - Tragedies4. Sophocles - Tragedies5. Herodotus - Histories6. Euripides - Tragedies7. Thucydides - History of the Peloponnesian War8. Hippocrates - Medical Writings9. Aristophanes - Comedies10. Plato - Dialogues11. Aristotle - Works12. Epicurus - Letter to Herodotus; Letter to Menoecus13. Euclid - Elements14.Archimedes - Works15. Apollonius of Perga - Conic Sections16. Cicero - Works17. Lucretius - On the Nature of Things18. Virgil - Works19. Horace - Works20. Livy - History of Rome21. Ovid - Works22. Plutarch - Parallel Lives; Moralia23. Tacitus - Histories; Annals; Agricola Germania24. Nicomachus of Gerasa - Introduction to Arithmetic25. Epictetus - Discourses; Encheiridion26. Ptolemy - Almagest27. Lucian - Works28. Marcus Aurelius - Meditations29. Galen - On the Natural Faculties30. The New Testament31. Plotinus - The Enneads32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine33. The Song of Roland34. The Nibelungenlied35. The Saga of Burnt Njal36. St. Thomas Aquinas - Summa Theologica37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales39. Leonardo da Vinci - Notebooks40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy41. Desiderius Erasmus - The Praise of Folly42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres43. Thomas More - Utopia44. Martin Luther - Table Talk; Three Treatises45. François Rabelais - Gargantua and Pantagruel46. John Calvin - Institutes of the Christian Religion47. Michel de Montaigne - Essays48. William Gilbert - On the Loadstone and Magnetic Bodies49. Miguel de Cervantes - Don Quixote50. Edmund Spenser - Prothalamion; The Faerie Queene51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis52. William Shakespeare - Poetry and Plays53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals56. Thomas Hobbes - Leviathan57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy58. John Milton - Works59. Molière - Comedies60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises61. Christiaan Huygens - Treatise on Light62. Benedict de Spinoza - Ethics63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education64. Jean Baptiste Racine - Tragedies65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology67.Daniel Defoe - Robinson Crusoe68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal69. William Congreve - The Way of the World70. George Berkeley - Principles of Human Knowledge71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws73. Voltaire - Letters on the English; Candide; Philosophical Dictionary74. Henry Fielding - Joseph Andrews; Tom Jones75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets ~ Mortimer J Adler,
214:Coded LanguageWhereas, breakbeats have been the missing link connecting the diasporic community to its drum woven pastWhereas the quantised drum has allowed the whirling mathematicians to calculate the ever changing distance between rock and stardom.Whereas the velocity of the spinning vinyl, cross-faded, spun backwards, and re-released at the same given moment of recorded history, yet at a different moment in time's continuum has allowed history to catch up with the present.We do hereby declare reality unkempt by the changing standards of dialogue.Statements, such as, "keep it real", especially when punctuating or anticipating modes of ultra-violence inflicted psychologically or physically or depicting an unchanging rule of events will hence forth be seen as retro-active and not representative of the individually determined is.Furthermore, as determined by the collective consciousness of this state of being and the lessened distance between thought patterns and their secular manifestations, the role of men as listening receptacles is to be increased by a number no less than 70 percent of the current enlisted as vocal aggressors.Motherfuckers better realize, now is the time to self-actualizeWe have found evidence that hip hops standard 85 rpm when increased by a number as least half the rate of it's standard or decreased at ¾ of it's speed may be a determining factor in heightening consciousness.Studies show that when a given norm is changed in the face of the unchanging, the remaining contradictions will parallel the truth.Equate rhyme with reason, Sun with seasonOur cyclical relationship to phenomenon has encouraged scholars to erase the centers of periods, thus symbolizing the non-linear character of cause and effectReject mediocrity!Your current frequencies of understanding outweigh that which as been given for you to understand.The current standard is the equivalent of an adolescent restricted to the diet of an infant.The rapidly changing body would acquire dysfunctional and deformative symptoms and could not properly mature on a diet of apple sauce and crushed pearsLight years are interchangeable with years of living in darkness.The role of darkness is not to be seen as, or equated with, Ignorance, but with the unknown, and the mysteries of the unseen.Thus, in the name of:ROBESON, GOD'S SON, HURSTON, AHKENATON, HATHSHEPUT, BLACKFOOT, HELEN,LENNON, KHALO, KALI, THE THREE MARIAS, TARA, LILITHE, LOURDE, WHITMAN,BALDWIN, GINSBERG, KAUFMAN, LUMUMBA, Gandhi, GIBRAN, SHABAZZ, SIDDHARTHA,MEDUSA, GUEVARA, GUARDSIEFF, RAND, WRIGHT, BANNEKER, TUBMAN, HAMER, HOLIDAY,DAVIS, COLTRANE, MORRISON, JOPLIN, DUBOIS, CLARKE, SHAKESPEARE, RACHMNINOV,ELLINGTON, CARTER, GAYE, HATHOWAY, HENDRIX, KUTL, DICKERSON, RIPPERTON,MARY, ISIS, THERESA, PLATH, RUMI, FELLINI, MICHAUX, NOSTRADAMUS, NEFERTITI,LA ROCK, SHIVA, GANESHA, YEMAJA, OSHUN, OBATALA, OGUN, KENNEDY, KING, FOURLITTLE GIRLS, HIROSHIMA, NAGASAKI, KELLER, BIKO, PERONE, MARLEY, COSBY,SHAKUR, THOSE STILL AFLAMED, AND THE COUNTLESS UNNAMEDWe claim the present as the pre-sent, as the hereafter.We are unraveling our navels so that we may ingest the sun.We are not afraid of the darkness, we trust that the moon shall guide us.We are determining the future at this very moment.We now know that the heart is the philosophers' stoneOur music is our alchemyWe stand as the manifested equivalent of 3 buckets of water and a hand full of minerals, thus realizing that those very buckets turned upside down supply the percussion factor of forever.If you must count to keep the beat then count.Find you mantra and awaken your subconscious.Curve you circles counterclockwiseUse your cipher to decipher, Coded Language, man made laws.Climb waterfalls and trees, commune with nature, snakes and bees.Let your children name themselves and claim themselves as the new day for today we are determined to be the channelers of these changing frequencies into songs, paintings, writings, dance, drama, photography, carpentry, crafts, love, and love.We enlist every instrument: Acoustic, electronic.Every so-called race, gender, and sexual preference.Every per-son as beings of sound to acknowledge their responsibility to uplift the consciousness of the entire fucking World.Any utterance will be un-aimed, will be disclaimed - two rappers slainAny utterance will be un-aimed, will be disclaimed - two rappers slain ~ Saul Williams,
215:For instance, a popular game with California occultists-I do not know its inventor-involves a Magic Room, much like the Pleasure Dome discussed earlier except that this Magic Room contains an Omniscient Computer. To play this game, you simply "astrally project" into the Magic Room. Do not ask what "astral projection" means, and do not assume it is metaphysical (and therefore either impossible, if you are a materialist, or very difficult, if you are a mystic). Just assume this is a gedankenexperiment, a "mind game." Project yourself, in imagination, into this Magic Room and visualize vividly the Omniscient Computer, using the details you need to make such a super-information-processor real to your fantasy. You do not need any knowledge of programming to handle this astral computer. It exists early in the next century; you are getting to use it by a species of time-travel, if that metaphor is amusing and helpful to you. It is so built that it responds immediately to human brain-waves, "reading" them and decoding their meaning. (Crude prototypes of such computers already exist.) So, when you are in this magic room, you can ask this Computer anything, just by thinking of what you want to know. It will read your thought, and project into your brain, by a laser ray, the correct answer. There is one slight problem. The computer is very sensitive to all brain-waves. If you have any doubts, it registers them as negative commands, meaning "Do not answer my question." So, the way to use it is to start simply, with "easy" questions. Ask it to dig out of the archives the name of your second-grade teacher. (Almost everybody remembers the name of their first grade teacher-imprint vulnerability again-but that of the second grade teacher tends to get lost.) When the computer has dug out the name of your second grade teacher, try it on a harder question, but not one that is too hard. It is very easy to sabotage this machine, but you don't want to sabotage it during these experiments. You want to see how well it can be made to perform. It is wise to ask only one question at a time, since it requires concentration to keep this magic computer real on the field of your perception. Do not exhaust your capacities for imagination and visualization on your first trial runs. After a few trivial experiments of the second-grade-teacher variety, you can try more interesting programs. Take a person toward whom you have negative feelings, such as anger, disappointment, feeling-of-betrayal, jealousy or whatever interferes with the smooth, tranquil operation of your own bio-computer. Ask the Magic Computer to explain that other person to you; to translate you into their reality-tunnel long enough for you to understand how events seem to them. Especially, ask how you seem to them. This computer will do that job for you; but be prepared for some shocks which might be disagreeable at first. This super-brain can also perform exegesis on ideas that seem obscure, paradoxical or enigmatic to us. For instance, early experiments with this computer can very profitably turn on asking it to explain some of the propositions in this book which may seem inexplicable or perversely wrong-headed to you, such as "We are all greater artists than we realize" or "What the Thinker thinks, the Prover proves" or "mind and its contents are functionally identical." This computer is much more powerful and scientifically advanced than the rapture-machine in the neurosomatic circuit. It has total access to all the earlier, primitive circuits, and overrules any of them. That is, if you put a meta-programming instruction into this computer; it will relay it downward to the old circuits and cancel contradictory programs left over from the past. For instance, try feeding it on such meta-programming instructions as: 1. I am at cause over my body. 2. I am at cause over my imagination. 3.1 am at cause over my future. 4. My mind abounds with beauty and power. 5.1 like people, and people like me. Remember that this computer is only a few decades ahead of present technology, so it cannot "understand" your commands if you harbor any doubts about them. Doubts tell it not to perform. Work always from what you can believe in, extending the area of belief only as results encourage you to try for more dramatic transformations of your past reality-tunnels. This represents cybernetic consciousness; the programmer becoming self-programmer, self-metaprogrammer, meta-metaprogrammer, etc. Just as the emotional compulsions of the second circuit seem primitive, mechanical and, ultimately, silly to the neurosomatic consciousness, so, too, the reality maps of the third circuit become comic, relativistic, game-like to the metaprogrammer. "Whatever you say it is, it isn't, " Korzybski, the semanticist, repeated endlessly in his seminars, trying to make clear that third-circuit semantic maps are not the territories they represent; that we can always make maps of our maps, revisions of our revisions, meta-selves of our selves. "Neti, neti" (not that, not that), Hindu teachers traditionally say when asked what "God" is or what "Reality" is. Yogis, mathematicians and musicians seem more inclined to develop meta-programming consciousness than most of humanity. Korzybski even claimed that the use of mathematical scripts is an aid to developing this circuit, for as soon as you think of your mind as mind 1, and the mind which contemplates that mind as mind2 and the mind which contemplates mind2 contemplating mind 1 as mind3, you are well on your way to meta-programming awareness. Alice in Wonderland is a masterful guide to the metaprogramming circuit (written by one of the founders of mathematical logic) and Aleister Crowley soberly urged its study upon all students of yoga. ~ Robert Anton Wilson, Prometheus Rising ,
216:SECTION 1. Books for Serious Study Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work. The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation. Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law. Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner. Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems. Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy. The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick. The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism. Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled. The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism. The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment. The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece. Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good. The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices. The Hathayoga Pradipika. Similar to the Shiva Samhita. The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment. The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science. The Book of the Dead. A collection of Egyptian magical rituals. Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style. The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other. The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion. Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind. The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism. The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley. The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics. The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues. Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language. Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment. Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject. Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick. The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism. The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical. The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy. The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master. The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy. The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium. Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy. Science and the Infinite, by Sidney Klein. One of the best essays written in recent years. Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students. The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students. The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition. Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation. Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism. Essays of David Hume. The Classic of Academic Scepticism. First Principles by Herbert Spencer. The Classic of Agnosticism. Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics. The Canon [by William Stirling]. The best textbook of Applied Qabalah. The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject. The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose. ~ Aleister Crowley, Liber ABA Appendix I: Literature Recommended to Aspirants,
217:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passageOmnes eodem cogimur, omniumVersatur urna serius ociusSors exitura et nos in aeternumExilium impositura cymbae.Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!"Who sins in hope, who, sinning, says,'Sorrow for sin God's judgement stays!'Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,Like a scorch'd fly, that spins in vainUpon the axis of its pain,Then takes its doom, to limp and crawl,Blind and forgot, from fall to fall."Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!'Farewell, farewell! but this I tellTo thee, thou Wedding-Guest!He prayeth well, who loveth wellBoth man and bird and beast.He prayeth best, who loveth bestAll things both great and small;For the dear God who loveth us,He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno ,

*** NEWFULLDB 2.4M ***

1:I'm Fred Mathews ~ Carolyn Keene,
2:I like Mutemath a lot. ~ Kris Allen,
3:Come out, Neville. ~ Richard Matheson,
4:Fun math is an oxymoron. ~ Kiera Cass,
5:No baby, I’m not gay. ~ R L Mathewson,
6:serenity (shamatha) ~ Thubten Chodron,
7: = 1 is a mathematician. ~ Brahmagupta,
8:Right … let’s kill him. ~ Taran Matharu,
9:Everything is mental, ~ Richard Matheson,
10:I just am not good at math. ~ Phil McGraw,
11:Mathematics should be fun. ~ Peter Hilton,
12: Mathildes Hænder
~ Christian Winther,
13:I am big into aromatherapy. ~ Sharon Stone,
14:I’m addicted to food. The ~ Matthew Mather,
15:It’s not like you need it. ~ R L Mathewson,
16:She made amazing borscht, ~ Matthew Mather,
17:Shimmer by Matthew Mather ~ David Gatewood,
18:The atmosphere in here— ~ Richard Matheson,
19:Mathematics is a language ~ J Willard Gibbs,
20:Baseball is like live math. ~ Alyson Richman,
21:Math is easy; design is hard. ~ Jeffrey Veen,
22:Mi corazón no late, baila. ~ Mathias Malzieu,
23:Nobody knows the aftermath. ~ Santosh Kalwar,
24:Amazon began with a math error.) ~ Brad Stone,
25:Fourier is a mathematical poem. ~ Lord Kelvin,
26:Mathematics is as old as Man. ~ Stefan Banach,
27:One should never say never. ~ Mathias Dopfner,
28:Restrictions will set you free. ~ W A Mathieu,
29:Don’t fight hard. Fight smart. ~ Taran Matharu,
30:Mathematics is for lazy people. ~ Peter Hilton,
31:Mathematics is the Life of the Gods. ~ Novalis,
32:Molluscs aren’t mathematicians. ~ Helen Scales,
33:Nobody listens to mathematicians. ~ Carl Sagan,
34:Who rebels with mathematics? ~ Khaled Hosseini,
35:You know math isn’t my thing. ~ Carolyn J Rose,
36:All science requires mathematics. ~ Roger Bacon,
37:EVEN AS THE WORDS LEFT Didric’s ~ Taran Matharu,
38:Let this hell be our heaven. ~ Richard Matheson,
39:matthew.mather@phuturenews.com ~ Matthew Mather,
40:We’re going to enter the ether. ~ Taran Matharu,
41:I am better at math than spelling. ~ Spike Jonze,
42:Life was a suitcase. “That’ll ~ Francine Mathews,
43:Marriage is the aftermath of love. ~ Noel Coward,
44:Pain and fear cleanse the mind, ~ Matthew Mather,
45:Set a thief to catch a thief, ~ Francine Mathews,
46:The camera is the eye of history. ~ Mathew Brady,
47:The universe is math on fire. ~ Scott Westerfeld,
48:I can, you know, do math and stuff. ~ J K Rowling,
49:I don't believe in mathematics. ~ Albert Einstein,
50:I stood there feeling nowhere. ~ Richard Matheson,
51:Math doesn't lie. Our emotions do. ~ Claudia Gray,
52:Me siento invenciblemente feliz ~ Mathias Malzieu,
53:Nothing worth doing right is easy. ~ Mike Matheny,
54:Omnia apud me mathematica fiunt. ~ Rene Descartes,
55:Without mathematics, we are blind. ~ Alain Badiou,
56:Am I really a good mathematician? ~ Norbert Wiener,
57:i hate math, but i love counting money ~ Anonymous,
58:It's like a mathematical law, Grace. ~ Paul Auster,
59:The math is stark: cut the ~ Christopher McDougall,
60:We mathematicans are all a bit crazy. ~ Lev Landau,
61:All mathematics is tautology. ~ Ludwig Wittgenstein,
62:Cierro los ojos para verte mejor. ~ Mathias Malzieu,
63:Mathematicians are born, not made. ~ Henri Poincare,
64:Math - it's not my best subject. ~ Heather O Rourke,
65:Poetry isn't math was our battle cry ~ Gayle Forman,
66:Stupid, toe curling kissing bastard ~ R L Mathewson,
67:There are no creeds in mathematics. ~ Peter Drucker,
68:to them having no one else—but all ~ Matthew Mather,
69:Without mathematics there is no art. ~ Luca Pacioli,
70:Hatred, slavery's inevitable aftermath. ~ Jose Marti,
71:I can get pissed off very easily. ~ Richard Matheson,
72:I was just kind of doing the math. ~ Clayton Kershaw,
73:Mathematics is not a spectator sport! ~ George Polya,
74:The mathematics of high achievement ~ Thomas Carlyle,
75:This is not class warfare. It’s math. ~ Barack Obama,
76:Mathematical reasoning may be regarded. ~ Alan Turing,
77:Math is the language of the universe. ~ Lucas Grabeel,
78:Maths is at only one remove from magic. ~ Neel Burton,
79:She's made for wrapping around you. ~ Mathias Malzieu,
80:The aftermath of a personal tragedy ~ Robyn Schneider,
81:Un bombón relleno de néctar de beso ~ Mathias Malzieu,
82:ahh, calculus. the mathematics of change ~ Nicola Yoon,
83: Brev Fra Kiel Til Anna Mathea
~ Christian Winther,
84:How is error possible in mathematics? ~ Henri Poincare,
85:La vida se desperdicia con los vivos ~ Mathias Malzieu,
86:Let no one ignorant of Mathematics enter here. ~ Plato,
87:Life... by Marshall Mathers... What is life ? ~ Eminem,
88:Mathematics is the art of explanation. ~ Paul Lockhart,
89:Math has never made any sense to me. ~ Stephen Chbosky,
90:Math is one of my favorite subjects. ~ Macaulay Culkin,
91:The falling snowflakes were hypnotic. ~ Matthew Mather,
92:Exponentials are the devils of mathematics. ~ Liu Cixin,
93:felt something stir inside of me. “You ~ Matthew Mather,
94:Love is dangerous por your tiny heart ~ Mathias Malzieu,
95:Mathemata mathematicis scribuntur ~ Nicolaus Copernicus,
96:Mathematicians practice absolute freedom. ~ Henry Adams,
97:Mathematics is the only good metaphysics. ~ Lord Kelvin,
98:Mathematics is the only true metaphysics. ~ Lord Kelvin,
99:Pain is not an evolutionary error. ~ Mathis Wackernagel,
100:The heart of mathematics is its problems. ~ Paul Halmos,
101:You have me, Joe! You’ve always had me. ~ R L Mathewson,
102:At its heart, music is all higher mathematics. ~ Mos Def,
103:communication specialist Elin Cuijpers. ~ Matthew Mather,
104:Forget math and peotry. Especially poetry. ~ C J Redwine,
105:Love is dangerous for your tiny heart. ~ Mathias Malzieu,
106:Mathemata mathematicis scribuntur. ~ Nicolaus Copernicus,
107:Now when I die, I shall only be dead. ~ Richard Matheson,
108:Also, librarians aren’t that good at math. ~ Annie Spence,
109:A mathematical equation stands forever. ~ Albert Einstein,
110:Gods, I love it when you talk mathy to me. ~ Kresley Cole,
111:I just love math and most people don't. ~ Danica McKellar,
112:In Mathematics it is always best to cheat. ~ Herbert Wilf,
113:Mathematics is the gate and key to science. ~ Roger Bacon,
114:How long did it take for a past to die? ~ Richard Matheson,
115:I am never going to sound like Johnny Mathis. ~ Clay Aiken,
116:I don the robe of hermit without a cry. ~ Richard Matheson,
117:If God exists, what is He but a mathematician? ~ Matt Haig,
118:All of mathematics is a tale about groups. ~ Henri Poincare,
119:A mathematics teacher is a midwife to ideas. ~ George Polya,
120:If there is a God, he's a great mathematician. ~ Paul Dirac,
121:My heart was deep space and my head was maths ~ Steven Hall,
122:Oh great, you broke him! Are you happy now? ~ R L Mathewson,
123:On A Beautiful Mind, there was a wall of math. ~ Josh Lucas,
124:Physics without mathematics is meaningless. ~ Edward Teller,
125:The highest form of pure thought is in mathematics. ~ Plato,
126:With me, everything turns into mathematics. ~ Ren Descartes,
127:Does mathematics carry its own ontological clout? ~ Jim Holt,
128:Heaven would never be heaven without you. ~ Richard Matheson,
129:If you love movies, then you love America. ~ Mathieu Amalric,
130:Mathematics is not yet ready for such problems. ~ Paul Erdos,
131:Mathematics is really an art, not a science. ~ Freeman Dyson,
132:Mathematics is the music of reason. ~ James Joseph Sylvester,
133:Maybe it’s a false alarm.” The commentators ~ Matthew Mather,
134:My success rate is 100 percent. Do the math. ~ Charlie Sheen,
135:obelus, the mathematical sign for division, ~ Robert Masello,
136:Some humans are mathematicians-others aren't. ~ Jane Goodall,
137:That which you believe becomes your world ~ Richard Matheson,
138:The aftermath of joy is not usually more joy. ~ Mason Cooley,
139:The library is the mathematician's laboratory. ~ Paul Halmos,
140:There's math, and everything else is debatable! ~ Chris Rock,
141:We don’t talk, we just catch fire instead. ~ Mathias Malzieu,
142:With me, everything turns into mathematics. ~ Rene Descartes,
143:A physical law must possess mathematical beauty. ~ Paul Dirac,
144:Chess problems are the hymn-tunes of mathematics. ~ G H Hardy,
145:Continúa soldando tus sueños a la realidad. ~ Mathias Malzieu,
146:How
long did it take for a past to die? ~ Richard Matheson,
147:If Math was a woman, we'd be married already. ~ Mark Gonzales,
148:In the end, climate change is a math problem. ~ Bill McKibben,
149:Math-i-tude Mom- and Dad-i-tude Mad-i-tude A ~ Megan McDonald,
150:Nature is written in mathematical language. ~ Galileo Galilei,
151:Our opportunities to do good are our talents. ~ Cotton Mather,
152:That which you believe becomes your world. ~ Richard Matheson,
153:Where there is no math, there is no freedom. ~ Edward Frenkel,
154:You can’t protect freedom by giving it away. ~ Matthew Mather,
155:Your boobs or your ass, Kasey. Make a choice. ~ R L Mathewson,
156:A falta de hablar con ella, hablaba de ella. ~ Mathias Malzieu,
157:Alexandre Grothendieck : mort d'un génie des maths ~ Anonymous,
158:Goddamn your bones, that is the first step. ~ Richard Matheson,
159:In the blue time, math kicked ass.
-Dess ~ Scott Westerfeld,
160:Lottery: A tax on people who are bad at math. ~ Ambrose Bierce,
161:mathematical models were opaque, their workings ~ Cathy O Neil,
162:matter what. I loved you, Haley, and I thought ~ R L Mathewson,
163:„No amount of reasonable threats prevailed. ~ Richard Matheson,
164:Sex is for anyone; the aftermath is for lovers. ~ Harlan Coben,
165:She nudged me with a phantom for a stimshare. ~ Matthew Mather,
166:The computer is important, but not for mathematics ~ Anonymous,
167:Yes, I was really good in physics and in math. ~ Eva Herzigova,
168:All problems in mathematics are psychological. ~ Pierre Deligne,
169:A mathematical proof must be perspicuous. ~ Ludwig Wittgenstein,
170:Chuck out his hand in the pocket of his parka, ~ Matthew Mather,
171:If you haven't seen me lasso, you haven't lived. ~ Ross Mathews,
172:It's so infectious to watch people having fun. ~ Mathew Baynton,
173:Mason stumbled just once … they would all fall. ~ Taran Matharu,
174:Mathematics has no symbols for confused ideas. ~ George Stigler,
175:Mathilde. She was French. Quite pretty. We kissed ~ Lisa Jewell,
176:No hay nada más divertido que la imprudencia. ~ Mathias Malzieu,
177:Any time you put Matheny in, that's good managing. ~ Felipe Alou,
178:Damn, women truly could be cold-hearted bitches. ~ R L Mathewson,
179:Early in my career, I wanted to be a mathematician. ~ Jerry Buss,
180:God is an awesome mathematician and physicist. ~ Francis Collins,
181:I am an Engineer. I don't do Math, I tweak it. ~ Ibrahim Ibrahim,
182:Mathematics allows for no hypocrisy and no vagueness. ~ Stendhal,
183:Mathematics is an art of human understanding. ~ William Thurston,
184:Mathematics is the queen of the sciences. ~ Carl Friedrich Gauss,
185:Mathematics is written for mathematicians. ~ Nicolaus Copernicus,
186:Nature's great book is written in mathematics. ~ Galileo Galilei,
187:Newton's health, and confusion to mathematics. ~ Benjamin Haydon,
188:That whole shoulder length hair thing is a thing! ~ Ross Mathews,
189:The computer is important, but not to mathematics. ~ Paul Halmos,
190:The copy price of the future is the copyright. ~ Mathias Dopfner,
191:The sky is where mathematics and magic become one. ~ Tony Abbott,
192:Who did this to us? Who turned us into animals? ~ Matthew Mather,
193:You know, I loved math. My mom was a math teacher. ~ Joan Cusack,
194:A man could get used to anything if he had to. ~ Richard Matheson,
195:Even paradise needed correctional services. Yes, ~ Matthew Mather,
196:Even the creative things feel mathematic, almost. ~ Morgan Saylor,
197:For him the word 'horror' had become obsolete. ~ Richard Matheson,
198:Has the mathematical abilities of a Clydesdale. ~ David Letterman,
199:He had the mathematics of fighting down to a science. ~ R F Kuang,
200:I like Math because there's only one right answer. ~ Brendan Fehr,
201:In the struggle to save myself, I’d been reborn. ~ Matthew Mather,
202:It is hard for westerners to realize that math ~ Daniel L Everett,
203:Jason bitch slapped his hand away with the dough. ~ R L Mathewson,
204:Let the jagged edge of sobriety be now dulled. ~ Richard Matheson,
205:Math is sometimes called the science of patterns. ~ Ronald Graham,
206:Miniture protoplasm, the dirty little bastard! ~ Richard Matheson,
207:Murder math?’ Yeah, doing murder math in your head. ~ Elliott Kay,
208:All musicians are subconsciously mathematicians. ~ Thelonious Monk,
209:De qué tengo miedo? De ti, en fin, de mi sin ti. ~ Mathias Malzieu,
210:Digital death followed long after physical death. ~ Matthew Mather,
211:DR. LINDA MATHESON. HEAD OF HEALTH AND WELL-BEING. ~ Pittacus Lore,
212:God used beautiful mathematics in creating the world. ~ Paul Dirac,
213:I am interested in mathematics only as a creative art. ~ G H Hardy,
214:I love only nature, and I hate mathematicians. ~ Richard P Feynman,
215:Mathematics is the key and door to the sciences. ~ Galileo Galilei,
216:Mathematics is the supreme nostalgia of our time. ~ Michael Marcus,
217:Math, it's a puzzle to me. I love figuring out puzzles. ~ Maya Lin,
218:Music is the best way for me to say I love you. ~ Mireille Mathieu,
219:Music is what mathematics does on a Satruday night. ~ Aaron Sorkin,
220:Music is what mathematics does on a Saturday night. ~ Aaron Sorkin,
221:Pop songs now, they're about the aftermath of love. ~ Parker Posey,
222:What, they want to turn Pluto back into a planet? ~ Matthew Mather,
223:You’re nuts.” “Genius is often described as such. ~ Matthew Mather,
224:For as long as you want me, Madison. I am your man. ~ R L Mathewson,
225:I left Princeton, but I graduated Harvard, in 1952. ~ Harry Mathews,
226:Irrefragability, thy name is mathematics. ~ Willard Van Orman Quine,
227:Mom was a math teacher, but reading was her great love ~ John Green,
228:Music is a science, in many ways it's mathematical. ~ Steve Winwood,
229:No old Men (excepting Dr. Wallis) love Mathematicks. ~ Isaac Newton,
230:Randomness is the true foundation of mathematics. ~ Gregory Chaitin,
231:The future is bulletproof, the aftermath is secondary. ~ Gerard Way,
232:This is the time for obscure Italian mathematicians ~ Gail Carriger,
233:Whatever use double maths has in life is beyond me. ~ Cecelia Ahern,
234:And how they built the pyramids is still lost tech. ~ Matthew Mather,
235:A surfeiting of terror soon made terror a cliché. ~ Richard Matheson,
236:Building Oracle is like doing math puzzles as a kid. ~ Larry Ellison,
237:[Complex, our Mathilde; she can bear contradictions.] ~ Lauren Groff,
238:De quoi ai-je peur? De toi, enfin de moi sans toi. ~ Mathias Malzieu,
239:Did wanting a man she was pissed at make her a slut? ~ R L Mathewson,
240:In death, the aftermath is worse tham=n the crash. ~ Chelsea Handler,
241:In math you always check your work. In medicine, no. ~ Michael Lewis,
242:My whole world was lying on the bed in front of me. ~ Matthew Mather,
243:Rigour is to the mathematician what morality is to men. ~ Andre Weil,
244:she watched the storm move off on lightning legs. ~ Richard Matheson,
245:Tengo que resucitar imperiosamente antes de morir. ~ Mathias Malzieu,
246:That’s my job; to bring adventure into your life. ~ Richard Matheson,
247:The mathematicians are the priests of the modern world. ~ Bill Gaede,
248:Where there is no mathematics, there is no freedom. ~ Edward Frenkel,
249:Habla muy deprisa, como si el silencio la asustara. ~ Mathias Malzieu,
250:History is the story of events, with praise or blame. ~ Cotton Mather,
251:I don't need encouraging. I do well enough on my own. ~ R L Mathewson,
252:Integers are the fountainhead of all mathematics. ~ Hermann Minkowski,
253:Mathematics is the language in which the gods talk to people. ~ Plato,
254:Nothing is impossible, only mathematically improbable. ~ Sean Connery,
255:Obvious is the most dangerous word in mathematics. ~ Eric Temple Bell,
256:Once you absorb the maths, it’s all perfectly clear. ~ Elizabeth Bear,
257:... pleasure is a lightning-bolt that leaves no trace… ~ Mathias nard,
258:Sex is for anyone; the aftermath is for lovers. Pretty ~ Harlan Coben,
259:She's saving the world one fashion disaster at a time! ~ Ross Mathews,
260:The laws of nature are but the mathematical thoughts of God. ~ Euclid,
261:The mathematics is not there till we put it there. ~ Arthur Eddington,
262:The only way to learn mathematics is to do mathematics. ~ Paul Halmos,
263:We are servants rather than masters in mathematics. ~ Charles Hermite,
264:A chess problem is simply an exercise in pure mathematics. ~ G H Hardy,
265:„Another day. Another collection of wracking hours. ~ Richard Matheson,
266:Dull minds are never either intuitive or mathematical. ~ Blaise Pascal,
267:How could something so wrong feel so good , so right ? ~ R L Mathewson,
268:I had to go. A spirit in my feet said 'go,' and I went. ~ Mathew Brady,
269:In mathematics there are no true controversies. ~ Carl Friedrich Gauss,
270:I studied mathematics which is the madness of reason. ~ Benjamin Moser,
271:Mathematicians stand on each other's shoulders. ~ Carl Friedrich Gauss,
272:Mathematics is not a contemplative but a creative subject. ~ G H Hardy,
273:Mathematics: silent harmonies. Music: sounding numbers. ~ Mason Cooley,
274:Music at times is more like perfume than mathematics. ~ Gabriel Marcel,
275:Obvious" is the most dangerous word in mathematics. ~ Eric Temple Bell,
276:One cannot really argue with a mathematical theorem. ~ Stephen Hawking,
277:People are not punished for their deeds but by them ~ Richard Matheson,
278:society is unconcerned with the aftermath of sensation. ~ John le Carr,
279:There should be no such thing as boring mathematics. ~ Edsger Dijkstra,
280:Too much math and science isn't nourishing to the soul. ~ Brodi Ashton,
281:You can fuck your math teacher but you can't fuck math. ~ Scott Sigler,
282:Homeopathy seemed . . . both mathematical and poetic. ~ Scarlett Thomas,
283:Ignorance is the Mother not of Devotion, but of Heresy. ~ Cotton Mather,
284:I'm a mathematician because I'm too slow to be a writer. ~ Jack Edmonds,
285:I was particularly good at math and science. ~ William Standish Knowles,
286:Los días pasan, la noche permanece. Te echo de menos. ~ Mathias Malzieu,
287:Mathematics is about making up rules and seeing what happens. ~ Vi Hart,
288:Quiet is here and all in me. ("Dress of White Silk") ~ Richard Matheson,
289:Beauty in mathematics is seeing the truth without effort. ~ George P lya,
290:Beauty in mathematics is seeing the truth without effort. ~ George Polya,
291:I could never have been an accountant. I got a D in math. ~ Rob Marshall,
292:If you look deeply into my eyes, you will see my eyeballs. ~ M R Mathias,
293:I'm not a math problem." "But I'll still solve you." Neil ~ Nora Sakavic,
294:Our external physical reality is a mathematical structure. ~ Max Tegmark,
295:The essence of mathematics lies precisely in its freedom. ~ Georg Cantor,
296:There is a logic of language and a logic of mathematics. ~ Thomas Merton,
297:When you mathematize something you distill its essence. ~ W Brian Arthur,
298:100% of the people who give 110% do not understand math. ~ Demetri Martin,
299:Der Satz der Mathematik drückt keinen Gedanken aus. ~ Ludwig Wittgenstein,
300:Extraordinary how mathematics help you to know yourself. ~ Samuel Beckett,
301:I don't like mixing up moralities with mathematics. ~ Winston S Churchill,
302:If you don’t pay for a product, then you are the product ~ Matthew Mather,
303:It was like trying to solve a math equation with a poem. ~ Mara Purnhagen,
304:lottery was just a tax on people who weren’t good at math. ~ Cindi Madsen,
305:Mathematical Analysis is as extensive as nature herself. ~ Joseph Fourier,
306:Mathematics is as little a science as grammar is a language. ~ Ernst Mayr,
307:The mathematical expectation of the speculator is zero. ~ Louis Bachelier,
308:... where there's one there's ten.'
That's crazy math. ~ Emma Donoghue,
309:Alice smiled her wide smile. The crooked incisor smile. ~ Jennifer Mathieu,
310:A mathematician is a device for turning coffee into theorems. ~ Paul Erdos,
311:An accomplished mathematician, i.e. a most wretched orator. ~ Isaac Barrow,
312:As a purely mathematical fact, people who sleep less live more. ~ Amy Chua,
313:Behavior is math: Truth is found in the sum of its parts. ~ Steve Maraboli,
314:Even the wisest counsel is useless when it is unheeded. ~ Francine Mathews,
315:I can't do that," Harry said. "I don't have the math for it. ~ John Scalzi,
316:If you don’t pay for a product, then you are the product. ~ Matthew Mather,
317:Math and science were my favorite subjects besides theater. ~ Jason Earles,
318:Mathematics is a collection of cheap tricks and dirty jokes. ~ Lipman Bers,
319:Mathematics is not only real, but it is the only reality. ~ Martin Gardner,
320:One sample is poor statistics, my math prof used to say. ~ Arthur C Clarke,
321:Physics is to mathematics what sex is to masturbation. ~ Richard P Feynman,
322:Programming is much much harder than doing mathematics. ~ Doron Zeilberger,
323:With comedy, you really want to work things out beforehand. ~ Tim Matheson,
324:Being a father makes everything in the world make sense. ~ Cameron Mathison,
325:everything of any importance is founded on mathematics. ~ Robert A Heinlein,
326:Growth comes in the aftermath of failure, not wild success. ~ Mary E DeMuth,
327:If a man's wit be wandering, let him study the mathematics. ~ Francis Bacon,
328:I hope you’re happy!” Brad yelled at Mitch. “You broke him! ~ R L Mathewson,
329:I really, really enjoy music and that's why I do what I do. ~ Johnny Mathis,
330:Just because it isn't perfect, doesn't mean it isn't awesome. ~ M R Mathias,
331:La mecánica del corazón no puede funcionar sin emociones. ~ Mathias Malzieu,
332:No wonder Sherlock Holmes did all that coke. Math is hard. ~ Richard Kadrey,
333:There’s no there with who’s been threatening Anne Mathews. ~ LaShawn Vasser,
334:You can’t hate me, Mathilde, when I say no. This is my work. ~ Lauren Groff,
335:A bullet was not an appropriate first diplomatic handshake. ~ Matthew Mather,
336:A mathematician is a machine for turning coffee into theorems. ~ Simon Singh,
337:A warrior's greatest enemy can also be his greatest teacher. ~ Taran Matharu,
338:Character is forged not on the mountaintop but in the valley. ~ Mike Matheny,
339:had killed three people in the past day. What was one more? ~ Matthew Mather,
340:Mathematics is concerned with "all possible worlds." ~ David Malet Armstrong,
341:Math?” “Yeah, math. Aren’t all you Asians really good at math? ~ Rick Yancey,
342:Spaceships are for acrobats who are also mathematicians. ~ Robert A Heinlein,
343:What exactly is mathematics? Many have tried but nobody has ~ Stanislaw Ulam,
344:What would a Mohammedan vampire do if faced with a cross? ~ Richard Matheson,
345:And then Satan said, ‘Put the alphabet in math…’ -Coffee Cup ~ Lani Lynn Vale,
346:But in my opinion, all things in nature occur mathematically. ~ Ren Descartes,
347:Children display a universal love of mathematics, which is ~ Maria Montessori,
348:I live monastically,” Mathilde said, meaning, of course, more. ~ Lauren Groff,
349:In my experience most mathematicians are intellectually lazy. ~ Francis Crick,
350:Mathematicians do not write for the circulating library. ~ George Henry Lewes,
351:Mathematics is the poetry of logic and the music of reason. ~ Albert Einstein,
352:Math is a product of human minds but not bendable to human will ~ Ian Stewart,
353:My songs always speak of love, that's the way I like them. ~ Mireille Mathieu,
354:Pure mathematics is in its way the poetry of logical ideas. ~ Albert Einstein,
355:the artes liberales: music, mathematics, history, and so on. ~ Elizabeth Moon,
356:The creative principle [of science] resides in mathematics. ~ Albert Einstein,
357:The manuscript looks chaotic, even by mathematics standards. ~ George Andrews,
358:With great powers, they said, came strange responsibilities, ~ Matthew Mather,
359:A mathematician, like a painter or a poet, is a maker of patterns. ~ G H Hardy,
360:But in my opinion, all things in nature occur mathematically. ~ Rene Descartes,
361:I always like a good math solution to any love problem. ~ Michael Patrick King,
362:I am a mathematician, sir. I never permit myself to think. ~ John Dickson Carr,
363:I have hardly ever known a mathematician who was capable of reasoning. ~ Plato,
364:I knew that he was as reliable as a mathematical formula. ~ Augusten Burroughs,
365:In mathematics our role is more that of servant than master. ~ Charles Hermite,
366:I think situations are more important than plot and character. ~ Harry Mathews,
367:Proofs exist only in mathematics and logic, not in science. ~ Satoshi Kanazawa,
368:So if a man's wit be wandering, let him study the mathematics. ~ Francis Bacon,
369:What is this frog and mouse battle among the mathematicians? ~ Albert Einstein,
370:Words are a pretty fuzzy substitute for mathematical equations. ~ Isaac Asimov,
371:And the Satan said, 'Put the alphabet in math...' - coffee cup ~ Lani Lynn Vale,
372:Defined broadly enough, mathematics encompasses everything. ~ John Allen Paulos,
373:enough duct tape, you can fix anything,” he laughed. “Perfect. ~ Matthew Mather,
374:However, one cannot really argue with a mathematical theorem. ~ Stephen Hawking,
375:I did math in school, obviously. And I loved all my math teachers. ~ Jayma Mays,
376:I joke around all the time, 'I'm Asian; I'm really good at math.' ~ Brenda Song,
377:I wanted to become a mathematician, physicist or astronomer. ~ Philip Emeagwali,
378:Mathematics is the extension of common sense by other means. ~ Jordan Ellenberg,
379:Mathematics is the science which draws necessary conclusions. ~ Benjamin Peirce,
380:Need we add that mathematicians themselves are not infallible? ~ Henri Poincare,
381:No me queda sangre, tengo noche en las venas, negra y helada. ~ Mathias Malzieu,
382:Nunca más volveré a verte, y tu nunca más volverás a ver nada ~ Mathias Malzieu,
383:Poetry is the mathematics of writing and closely kin to music. ~ John Steinbeck,
384:Pure mathematics is, in its way, the poetry of logical ideas. ~ Albert Einstein,
385:So really, children, mathematically, all of light is invisible. ~ Anthony Doerr,
386:So really, children, mathematically, all the light is invisible ~ Anthony Doerr,
387:The book of nature is written in the language of mathematics. ~ Galileo Galilei,
388:The two-word definition of sustainability is 'one planet.' ~ Mathis Wackernagel,
389:To Churchill, drinking is good manners, not a disease.” “Dad ~ Francine Mathews,
390:tried to get the gun out, but it had fallen into the snow. The ~ Matthew Mather,
391:You make something. You give up expressing and start inventing. ~ Harry Mathews,
392:All of us have a path to follow and the path begins on earth. ~ Richard Matheson,
393:Audre Lorde quote on them. YOUR SILENCE WILL NOT PROTECT YOU. ~ Jennifer Mathieu,
394:Both my parents instilled an interest in science and mathematics. ~ George Smoot,
395:Come on, let's go see if Aires taught you pool like he did math. ~ Katie McGarry,
396:I believe that proving is not a natural activity for mathematicians. ~ Rene Thom,
397:If you don’t pay for a product, then you are the product.” “How ~ Matthew Mather,
398:I really wanted to be veterinarian, but I got a 410 on my math SATs. ~ Meg Cabot,
399:I've always liked all the sciences like math, physics and biology ~ Sigrid Agren,
400:Keep it up and I’m going to kick your ass with my fists of fury! ~ R L Mathewson,
401:La temperatura de mi corazón ha caído bajo cero. Estás muerta. ~ Mathias Malzieu,
402:Le but du jeu pour moi, c'est de rester vivant malgré la mort. ~ Mathias Malzieu,
403:Mathematics and poetry are the two ways to drink the beauty of truth. ~ Amit Ray,
404:Mathematics is the science which uses easy words for hard ideas. ~ Edward Kasner,
405:Mathematics seems to endow one with something like a new sense. ~ Charles Darwin,
406:Religion in the public square is becoming an endangered species. ~ Mathew Staver,
407:The experience of testifying and the aftermath have changed my life ~ Anita Hill,
408:...the lottery was just a tax on people who weren't good at math. ~ Cindi Madsen,
409:Whatever your problems in math are, I assure mine are greater. ~ Albert Einstein,
410:What would a Mohammedan vampire do if faced with a cross? The ~ Richard Matheson,
411:A theory is just a mathematical model to describe the observations. ~ Karl Popper,
412:Dreams have a hard time surviving when confronted with reality. ~ Mathias Malzieu,
413:Mathematics has given economics rigor, but alas, also mortis. ~ Robert Heilbroner,
414:Mathematics is no more computation than typing is literature. ~ John Allen Paulos,
415:Son las doce y diez de la noche, y hay un gigante en mi garaje. ~ Mathias Malzieu,
416:The best result of mathematics is to be able to do without it. ~ Oliver Heaviside,
417:The history of mathematics is a history of horrendously difficult ~ Freeman Dyson,
418:The math is stark: cut the fat, and cut your cancer risk. ~ Christopher McDougall,
419:There is coming an era for people with a mathematical state of mind ~ Yuri Milner,
420:There is no perfect mathematical formula for pricing a business. ~ Warren Buffett,
421:The torment of love can transform people into wretched monsters ~ Mathias Malzieu,
422:The whole point of physics is to use maths to describe the universe. ~ Chad Orzel,
423:You want to know how to rhyme, then learn how to add. It's mathematics. ~ Mos Def,
424:an amazing 27-minute animated short called Donald in Mathmagic Land. ~ John Medina,
425:I'm no mathematician, so I'm stuck with the graphic representations. ~ Hugh Hopper,
426:Pure mathematics, may it never be of any use to anyone. ~ Henry John Stephen Smith,
427:Sceptic, mathematician, Christian; doubt, affirmation, submission. ~ Blaise Pascal,
428:The calendar was a mathematical progression with arbitrary surprises. ~ Paul Scott,
429:The strength of the vampire is that no one will believe in him. ~ Richard Matheson,
430:Tore up from the floor up. Followed by a big outtie.

John Mathew ~ J R Ward,
431:A chemist who does not know mathematics is seriously handicapped. ~ Irving Langmuir,
432:Everything about her is captivating, like the aftermath of a storm ~ Colleen Hoover,
433:Genuine modesty looks best on the genuinely important. ~ Richard Christian Matheson,
434:I could see ghostly green flakes of snow falling gently around me. ~ Matthew Mather,
435:It is impossible to do math and be frightened at the same time. ~ Randy Wayne White,
436:I've always had a more spatial mind, mathematical, than literal. ~ Portia Doubleday,
437:I was 4 years old when I sang in public for the very first time. ~ Mireille Mathieu,
438:I was fine with everything except Maths. I was terrible at Maths. ~ Charlie Simpson,
439:Mathematics commands all my respect, but I have no use for engines. ~ Joseph Conrad,
440:Mathematics is the language in which God has written the universe ~ Galileo Galilei,
441:...nothing is black and white except for mathematics and pandas. ~ Michael Robotham,
442:Sin embargo, no soy ni un hámster ni un vampiro, solo un insomne. ~ Mathias Malzieu,
443:The math could multiply the horseshit, but it could not decipher it. ~ Cathy O Neil,
444:The proverbial ‘mad mathematician’ was more fact than fancy. ~ Apostolos K Doxiadis,
445:There has to be a mathematical explanation for how bad that tie is. ~ Russell Crowe,
446:There is an astonishing imagination, even in the science of mathematics. ~ Voltaire,
447:the supposed Nomad object…” “You see?” Celeste walked over to Jess ~ Matthew Mather,
448:Trust me, there is no formula for most things that are not math. ~ Daniel Pinkwater,
449:We must decide for ourselves what to believe and what to cast out. ~ Matthew Mather,
450:Y cuanto mas intensamente ames, más intenso será el dolor futuro. ~ Mathias Malzieu,
451:Age is frequently beautiful, wisdom appearing like an aftermath. ~ Benjamin Disraeli,
452:All the math you need in the stock market you get in the fourth grade. ~ Peter Lynch,
453:A mathematician is an individual who proves his beliefs with equations. ~ Bill Gaede,
454:Calculus was not math. It was a fucking science experiment gone wrong. ~ Abbi Glines,
455:Jess stuck her bottom lip out. “That’s not what he said to me.” She ~ Matthew Mather,
456:le rock' n' roll, c'est un oasis d'adrénaline pour enfants perdus. ~ Mathias Malzieu,
457:Mathematics is the art of giving the same name to different things. ~ Henri Poincare,
458:Math is the only place where truth and beauty mean the same thing. ~ Danica McKellar,
459:My handicap will be a weapon of seduction? Do you really think so? ~ Mathias Malzieu,
460:Neither concepts nor mathematical formulae can explain the infinite. ~ Eckhart Tolle,
461:Proof is an idol before which the mathematician tortures himself. ~ Arthur Eddington,
462:Real mathematics must be justified as art if it can be justified at all. ~ G H Hardy,
463:Sometimes being famous gets in the way of doing what you want to do. ~ Johnny Mathis,
464:The careful untangling of a legal issue. Like math, but with words. ~ Liane Moriarty,
465:We cheated on our math tests, we carved some dirty words on the desk. ~ Alice Cooper,
466:Yo la amaba, e incluso amándola al revés, no llegaba a detestarla. ~ Mathias Malzieu,
467:You can not apply mathematics as long as words still becloud reality. ~ Hermann Weyl,
468:A circle in a straight line is the mathematical symbol of miracle. ~ Ludwig Feuerbach,
469:¡Aprenderás a masticar los cataclismos, pequeño, y te los tragarás! ~ Mathias Malzieu,
470:arguing that our external physical reality is a mathematical structure, ~ Max Tegmark,
471:Es el día mas frío de la historia. Y hoy es el día de mi nacimiento ~ Mathias Malzieu,
472:How quickly one accepts the incredible if only one sees it enough! ~ Richard Matheson,
473:How quickly one accepts the incredible if only one sees it enough. ~ Richard Matheson,
474:I always thought the lottery was a tax on people with poor math skills, ~ Shay Savage,
475:If I wanted to be a doctor today I'd go to math school not med school. ~ Vinod Khosla,
476:It seems that jazz is more cerebral and more mathematical in a sense. ~ Rita Coolidge,
477:Mathematics is less related to accounting than it is to philosophy. ~ Leonard Adleman,
478:Muéstrale tu verdadero corazón, es el único truco de magia posible. ~ Mathias Malzieu,
479:No one should be that good at math, even if they are a fiend from Hell. ~ Vivian Shaw,
480:Por mucho que uno se deleite con la luna, también necesita del sol. ~ Mathias Malzieu,
481:That's the inescapable math of tragedy and the multiplication of grief ~ Ben Sherwood,
482:The understanding of mathematics is necessary for a sound grasp of ethics. ~ Socrates,
483:We have all had stupid youths,' said Mathilde. 'I find them delicious. ~ Lauren Groff,
484:Can I ask you about Caroline Mathers?" "And you say there's no afterlife. ~ John Green,
485:Doing a piece on film is completely different from doing it onstage. ~ Samantha Mathis,
486:Fight dirty, and go for the face. Gentlemen's rules are for gentlemen. ~ Taran Matharu,
487:Fight dirty, and go for the face. Gentlemen’s rules are for gentlemen, ~ Taran Matharu,
488:Has anyone ever told you you’re sexy as hell when you’re mathematizing? ~ Kresley Cole,
489:How much did it hurt? It was like a million paper cuts on my heart. ~ Jennifer Mathieu,
490:If you do the math, films featuring women are a good investment. ~ Geoffrey S Fletcher,
491:I love JFK. My mother had been a worker on his campaign and adored him. ~ Tim Matheson,
492:I studied in the mathema, even pieced together a little of their door. ~ Mark Lawrence,
493:Let's face it, unsoothed by human kindness, souls recede. ~ Richard Christian Matheson,
494:Logic and mathematics are nothing but specialised linguistic structures. ~ Jean Piaget,
495:Mail-order, taken to heart, is not for the casual person. ~ Richard Christian Matheson,
496:Mathematics exists solely for the honour of the human mind. ~ Carl Gustav Jacob Jacobi,
497:Mathematics is the language with which God has written the universe. ~ Galileo Galilei,
498:Math is like going to the gym for your brain. It sharpens your mind. ~ Danica McKellar,
499:The object of mathematics is the honor of the human spirit. ~ Carl Gustav Jacob Jacobi,
500:The pain of war cannot exceed the woe of aftermath, just ask Led Zeppelin. ~ Mark Tufo,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



100

   33 Occultism
   6 Philosophy
   5 Yoga
   4 Integral Yoga
   1 Christianity


   31 Aleister Crowley
   14 Sri Ramakrishna
   11 Sri Aurobindo
   9 The Mother
   4 Swami Krishnananda
   4 Satprem
   2 Swami Sivananda Saraswati
   2 Nolini Kanta Gupta
   2 Friedrich Nietzsche
   2 Carl Jung
   2 Aldous Huxley


   21 Magick Without Tears
   17 The Gospel of Sri Ramakrishna
   13 Liber ABA
   9 The Mothers Agenda
   7 The Life Divine
   7 A Garden of Pomegranates - An Outline of the Qabalah
   6 The Secret Doctrine
   6 The Problems of Philosophy
   5 The Bible
   4 The Study and Practice of Yoga
   4 Sri Aurobindo or the Adventure of Consciousness
   3 Savitri
   3 Letters On Yoga I
   2 Twilight of the Idols
   2 The Perennial Philosophy
   2 Talks With Sri Aurobindo
   2 Sex Ecology Spirituality
   2 God Exists
   2 Essays In Philosophy And Yoga
   2 Essays Divine And Human
   2 Aion


0.01_-_Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  This AGENDA ... One day, another species among men will pore over this fabulous document as over the tumultuous drama that must have surrounded the birth of the first man among the hostile hordes of a great, delirious Paleozoic. A first man is the dangerous contradiction of a certain simian logic, a threat to the established order that so genteelly ran about amid the high, indefeasible ferns - and to begin with, it does not even know that it is a man. It wonders, indeed, what it is. Even to itself it is strange, distressing. It does not even know how to climb trees any longer in its usual way
  - and it is terribly disturbing for all those who still climb trees in the old, millennial way. Perhaps it is even a heresy. Unless it is some cerebral disorder? A first man in his little clearing had to have a great deal of courage. Even this little clearing was no longer so sure. A first man is a perpetual question. What am I, then, in the midst of all that? And where is my law? What is the law? And what if there were no more laws? ... It is terrifying. Mathematics - out of order. Astronomy and biology, too, are beginning to respond to mysterious influences. A tiny point huddled in the center of the world's great clearing. But what is all this, what if I were 'mad'? And then, claws all around, a lot of claws against this uncommon creature. A first man ... is very much alone. He is quite unbearable for the pre-human 'reason.' And the surrounding tribes growled like red monkies in the twilight of Guiana.
  
  --
  
  Thus had we mused in the heart of our ancient forest while we were still hesitating between unlikely flakes of gold and a civilization that seemed to us quite toxic and obsolete, however Mathematical. But other Mathematics were flowing through our veins, an equation as yet unformed between this mammoth world and a little point replete with a light air and immense forebodings.
  

0.06_-_INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  To judge by his language alone, one might suppose at times that he is speaking of
  Mathematical, rather than of spiritual operations.
  In Chapter x, the Saint describes the discipline which the soul in this Dark

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  As she pores on the record of her close survey
  And Mathematises her huge external world,
  To Reason bound within the circle of sense,

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  The vast encyclopaedia of her thoughts;
  An algebra of her Mathematics' signs,
  Her numbers and unerring formulas

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  And engineers of the impossible,
  Mathematicians of the infinitudes
  And theoricians of unknowable truths,
  --
  Its values weighed by the accountant Mind,
  Checked in his Mathematised omnipotence,
  Lost its divine aspect of miracle

03.02_-_The_Gradations_of_Consciousness_The_Gradation_of_Planes, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  But all this must not be taken in too rigid and mechanical a sense. It is an immense plastic movement full of the play of possibilities and must be seized by a flexible and subtle tact or sense in the seeing consciousness. It cannot be reduced to a too rigorous logical or Mathematical formula.
  

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  7. The Book of Thoth Surely all terms not in a good dictionary are explained in the text. I don't see what I can do about it, in any case; the same criticism would apply to (say) Bertrand Russell's Introduction to Mathematical Philosophy, wouldn't it?
  

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  At that time there lived in Calcutta a rich widow named Rni Rsmani, belonging to the udr caste, and known far and wide not only for her business ability, courage, and intelligence, but also for her largeness of heart, piety, and devotion to God. She was assisted in the management of her vast property by her son-in-law Mathur Mohan.
  
  --
  
  He objected also to the eating of the cooked offerings of the temple, since, according to orthodox Hindu custom, such food can be offered to the Deity only in the house of a brhmin. But the holy atmosphere of the temple grounds, the solitude of the surrounding wood, the loving care of his brother, the respect shown him by Rni Rsmani and Mathur Bbu, the living presence of the Goddess Kli in the temple, and, above all, the proximity of the sacred Ganges, which Sri Ramakrishna always held in the highest respect, gradually overcame his disapproval, and he began to feel at home.
  
  Within a very short time Sri Ramakrishna attracted the notice of Mathur Bbu, who was impressed by the young man's religious fervour and wanted him to participate in the worship in the Kli temple. But Sri Ramakrishna loved his freedom and was indifferent to any worldly career. The profession of the priesthood in a temple founded by a rich woman did not appeal to his mind. Further, he hesitated to take upon himself the responsibility for the ornaments and jewellery of the temple. Mathur had to wait for a suitable occasion.
  
  --
  
  Unable to resist the persuasion of Mathur Bbu, Sri Ramakrishna at last entered the temple service, on condition that Hriday should be asked to assist him. His first duty was to dress and decorate the image of Kli.
  
  --
  
  Let the image be repaired and worshipped as before." It was a simple, straightforward solution and was accepted by the Rni. Sri Ramakrishna himself mended the break. The priest was dismissed for his carelessness, and at Mathur Bbu's earnest request, Sri Ramakrishna accepted the Office of priest in the Radhknta temple.
  
  --
  
  Mathur begged Sri Ramakrishna to take charge of the worship in the Kli temple. The young priest pleaded his incompetence and his ignorance of the scriptures. Mathur insisted that devotion and sincerity would more than compensate for any lack of formal knowledge and make the Divine Mother manifest Herself through the image. In the end, Sri Ramakrishna had to yield to Mathur's request. He became the priest of Kli.
  
  --
  
  On a certain occasion Mathur Bbu stealthily entered the temple to watch the worship.
  
  --
  
  Sri Ramakrishna one day fed a cat with the food that was to be offered to Kli. This was too much for the manager of the temple garden, who considered himself responsible for the proper conduct of the worship. He reported Sri Ramakrishna's insane behaviour to Mathur Bbu.
  
  Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kli temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness - all was Consciousness. I found everything inside the room soaked, as it were, in Bliss - the Bliss of God. I saw a wicked man in front of the Kli temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother - even the cat. The manager of the temple garden wrote to Mathur Bbu saying that I was feeding the cat with the offering intended for the Divine Mother.
  
  But Mathur Bbu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes. You must not say anything to him.' "
  
  --
  
  Mathur had faith in the sincerity of Sri Ramakrishna's spiritual zeal, but began now to doubt his sanity. He had watched him jumping about like a monkey. One day, when Rni Rsmani was listening to Sri Ramakrishna's singing in the temple, the young priest abruptly turned and slapped her. Apparently listening to his song, she had actually been thinking of a lawsuit. She accepted the punishment as though the Divine Mother Herself had imposed it; but Mathur was distressed. He begged Sri Ramakrishna to keep his feelings under control and to heed the conventions of society. God Himself, he argued, follows laws. God never permitted, for instance, flowers of two colours to grow on the same stalk. The following day Sri Ramakrishna presented Mathur Bbu with two hibiscus flowers growing on the same stalk, one red and one white.
  
  Mathur and Rni Rsmani began to ascribe the mental ailment of Sri Ramakrishna in part, at least, to his observance of rigid continence. Thinking that a natural life would relax the tension of his nerves, they engineered a plan with two women of ill fame. But as soon as the women entered his room, Sri Ramakrishna beheld in them the manifestation of the Divine Mother of the Universe and went into Samdhi uttering Her name.
  
  --
  
  In 1858 there came to Dakshinewar a cousin of Sri Ramakrishna, Haladhri by name, who was to remain there about eight years. On account of Sri Ramakrishna's indifferent health, Mathur appointed this man to the office of priest in the Kli temple. He was a complex character, versed in the letter of the scriptures, but hardly aware of their spirit.
  
  --
  
  Rni Rsmani, the foundress of the temple garden, passed away in 1861. After her death her son-in-law Mathur became the sole executor of the estate. He placed himself and his resources at the disposal of Sri Ramakrishna and began to look after his physical comfort. Sri Ramakrishna later spoke of him as one of his five "suppliers of stores"
  
  appointed by the Divine Mother. Whenever a desire arose in his mind, Mathur fulfilled it without hesitation.
  
  --
  
  When Sri Ramakrishna told Mathur what the Brhmani had said about him, Mathur shook his head in doubt. He was reluctant to accept him as an Incarnation of God, an Avatar comparable to Rm, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Whereupon the Brhmani asked Mathur to arrange a conference of scholars who should discuss the matter with her. He agreed to the proposal and the meeting was arranged. It was to be held in the Natmandir in front of the Kli temple.
  
  Two famous pundits of the time were invited: Vaishnavcharan, the leader of the Vaishnava society, and Gauri. The first to arrive was Vaishnavcharan, with a distinguished company of scholars and devotees. The Brhmani, like a proud mother, proclaimed her view before him and supported it with quotations from the scriptures. As the pundits discussed the deep theological question, Sri Ramakrishna, perfectly indifferent to everything happening around him, sat in their midst like a child, immersed in his own thoughts, sometimes smiling, sometimes chewing a pinch of spices from a pouch, or again saying to Vaishnavcharan with a nudge: "Look here. Sometimes I feel like this, too." Presently Vaishnavcharan arose to declare himself in total agreement with the view of the Brhmani. He declared that Sri Ramakrishna had undoubtedly experienced Mah-bhva and that this was the certain sign of the rare manifestation of God in a man. The people assembled there, especially the officers of the temple garden, were struck dumb. Sri Ramakrishna said to Mathur, like a boy: "Just fancy, he too says so! Well, I am glad to learn that, after all, it is not a disease."
  
  --
  
  While worshipping Ramll as the Divine Child, Sri Ramakrishna's heart became filled with motherly tenderness, and he began to regard himself as a woman. His speech and gestures changed. He began to move freely with the ladies of Mathur's family, who now looked upon him as one of their own sex. During this time he worshipped the Divine Mother as Her companion or handmaid.
  
  --
  
  Sri Ramakrishna now devoted himself to scaling the most inaccessible and dizzy heights of dualistic worship, namely, the complete union with Sri Krishna as the Beloved of the heart. He regarded himself as one of the gopis of Vrindvan, mad with longing for her divine Sweetheart. At his request Mathur provided him with woman's dress and jewellery. In this love pursuit, food and drink were forgotten. Day and night he wept bitterly. The yearning turned into a mad frenzy; for the divine Krishna began to play with him the old tricks He had played with the gopis. He would tease and taunt, now and then revealing Himself, but always keeping at a distance. Sri Ramakrishna's anguish brought on a return of the old physical symptoms: the burning sensation, an oozing of blood through the pores, a loosening of the joints, and the stopping of physiological functions.
  
  --
  
  From now on Sri Ramakrishna began to seek the company of devotees and holy men. He had gone through the storm and stress of spiritual disciplines and visions. Now he realized an inner calmness and appeared to others as a normal person. But he could not bear the company of worldly people or listen to their talk. Fortunately the holy atmosphere of Dakshinewar and the liberality of Mathur attracted monks and holy men from all parts of the country. Sdhus of all denominations - monists and dualists, Vaishnavas and Vedntists, kts and worshippers of Rm - flocked there in ever increasing numbers. Ascetics and visionaries came to seek Sri Ramakrishna's advice.
  
  Vaishnavas had come during the period of his Vaishnava sdhana, and Tntriks when he practised the disciplines of Tantra. Vedntists began to arrive after the departure of Totpuri. In the room of Sri Ramakrishna, who was then in bed with dysentery, the Vedntists engaged in scriptural discussions, and, forgetting his own physical suffering, he solved their doubts by referring directly to his own experiences. Many of the visitors were genuine spiritual souls, the unseen pillars of Hinduism, and their spiritual lives were quickened in no small measure by the sage of Dakshinewar. Sri Ramakrishna in turn learnt from them anecdotes concerning the ways and the conduct of holy men, which he subsequently narrated to his devotees and disciples. At his request Mathur provided him with large stores of foodstuffs, clothes, and so forth, for distribution among the wandering monks.
  
  --
  
  On January 27, 1868, Mathur Bbu with a party of some one hundred and twenty-five persons set out on a pilgrimage to the sacred places of northern India. At Vaidyanth in Behar, when the Master saw the inhabitants of a village reduced by poverty and starvation to mere skeletons, he requested his rich patron to feed the people and give each a piece of cloth. Mathur demurred at the added expense. The Master declared bitterly that he would not go on to Banras, but would live with the poor and share their miseries. He actually left Mathur and sat down with the villagers.
  
  Whereupon Mathur had to yield. On another occasion, two years later, Sri Ramakrishna showed a similar sentiment for the poor and needy. He accompanied Mathur on a tour to one of the latter's estates at the time of the collection of rents. For two years the harvests had failed and the tenants were in a state of extreme poverty. The Master asked Mathur to remit their rents, distribute help to them, and in addition give the hungry people a sumptuous feast. When Mathur grumbled, the Master said: "You are only the steward of the Divine Mother. They are the Mother's tenants. You must spend the Mother's money. When they are suffering, how can you refuse to help them? You must help them." Again Mathur had to give in. Sri Ramakrishna's sympathy for the poor sprang from his perception of God in all created beings. His sentiment was not that of the humanist or philanthropist. To him the service of man was the same as the worship of God.
  
  --
  
  Sri Ramakrishna visited Allahbad, at the confluence of the Ganges and the Jamuna, and then proceeded to Vrindvan and Mathura, hallowed by the legends, songs, and dramas about Krishna and the gopis. Here he had numerous visions and his heart overflowed with divine emotion. He wept and said: "O Krishna! Everything here is as it was in the olden days. You alone are absent." He visited the great woman saint Gangmyi, regarded by Vaishnava devotees as the reincarnation of an intimate attendant of Rdh.
  
  --
  
  On the return journey Mathur wanted to visit Gay, but Sri Ramakrishna declined to go.
  
  He recalled his father's vision at Gay before his own birth and felt that in the temple of Vishnu he would become permanently absorbed in God. Mathur, honouring the Master's wish, returned with his party to Calcutta.
  
  --
  
  Since then she had become even more gentle, tender, introspective, serious, and unselfish. She had heard many rumours about her husband's insanity. People had shown her pity in her misfortune. The more she thought, the more she felt that her duty was to be with him, giving him, in whatever measure she could, a wife's devoted service. She was now eighteen years old. Accompanied by her father, she arrived at Dakshinewar, having come on foot the distance of eighty miles. She had had an attack of fever on the way. When she arrived at the temple garden the Master said sorrowfully: "Ah! You have come too late. My Mathur is no longer here to look after you." Mathur had passed away the previous year.
  
  --
  
  During this period Sri Ramakrishna suffered several bereavements. The first was the death of a nephew named, Akshay. After the young man's death Sri Ramakrishna said: "Akshay died before my very eyes. But it did not affect me in the least. I stood by and watched a man die. It was like a sword being drawn from its scabbard. I enjoyed the scene, and laughed and sang and danced over it. They removed the body and cremated it. But the next day as I stood there (pointing to the southeast verandah of his room), I felt a racking pain for the loss of Akshay, as if somebody were squeezing my heart like a wet towel. I wondered at it and thought that the Mother was teaching me a lesson. I was not much concerned even with my own body - much less with a relative. But if such was my pain at the loss of a nephew, how much more must be the grief of the householders at the loss of their near and dear ones!" In 1871 Mathur died, and some five years later ambhu Mallick - who, after Mathur's passing away, had taken care of the Master's comfort. In 1873 died his elder brother Rmewar, and in 1876, his beloved mother.
  
  --
  
  His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired proficiency in physics, astronomy, Mathematics, philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.
  

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Ramakrishna Math and Ramakrishna Mission
  
  --
  
  The Gospel of Sri Ramakrishna is the English translation of the Sri Sri Rmakrishna Kathmrita, the conversations of Sri Ramakrishna with his disciples, devotees, and visitors, recorded by Mahendranth Gupta, who wrote the book under the pseudonym of "M." The conversations in Bengali fill five volumes, the first of which was published in 1897 and the last shortly after M.'s death in 1932. Sri Ramakrishna Math, Madras, has published in two volumes an English translation of selected chapters from the monumental Bengali work. I have consulted these while preparing my translation.
  
  --
  
  The life of Sdhan and holy association that he started on at the feet of the Master, he continued all through his life. He has for this reason been most appropriately described as a Grihastha-Sannysi (householder-Sannysin). Though he was forbidden by the Master to become a Sannysin, his reverence for the Sannysa ideal was whole-hearted and was without any reservation. So after Sri Ramakrishna's passing away, while several of the Master's householder devotees considered the young Sannysin disciples of the Master as inexperienced and inconsequential, M. stood by them with the firm faith that the Master's life and message were going to be perpetuated only through them. Swami Vivekananda wrote from America in a letter to the inmates of the Math: "When Sri Thkur (Master) left the body, every one gave us up as a few unripe urchins. But M. and a few others did not leave us in the lurch. We cannot repay our debt to them." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXX P. 442.)
  
  M. spent his weekends and holidays with the monastic brethren who, after the Master's demise, had formed themselves into an Order with a Math at Baranagore, and participated in the intense life of devotion and meditation that they followed. At other times he would retire to Dakshineswar or some garden in the city and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannysin, sleep with the waifs on some open verandah or footpath on the road.
  
  --
  
  I now understand why none of us attempted His life before. It has been reserved for you, this great work. He is with you evidently." ( Vednta Kesari Vol. XIX P. 141. Also given in the first edition of the Gospel published from Ramakrishna Math, Madras in 1911.)
  
  And Swamiji added a post script to the letter: "Socratic dialogues are Plato all over you are entirely hidden. Moreover, the dramatic part is infinitely beautiful. Everybody likes it here or in the West." Indeed, in order to be unknown, Mahendranath had used the pen-name M., under which the book has been appearing till now. But so great a book cannot remain obscure for long, nor can its author remain unrecognised by the large public in these modern times. M. and his book came to be widely known very soon and to meet the growing demand, a full-sized book, Vol. I of the Gospel, translated by the author himself, was published in 1907 by the Brahmavadin Office, Madras. A second edition of it, revised by the author, was brought out by the Ramakrishna Math, Madras in December 1911, and subsequently a second part, containing new chapters from the original Bengali, was published by the same Math in 1922. The full English translation of the Gospel by Swami Nikhilananda appeared first in 1942.
  
  --
  
  It looks as if M. was brought to the world by the Great Master to record his words and transmit them to posterity. Swami Sivananda, a direct disciple of the Master and the second President of the Ramakrishna Math and Mission, says on this topic: "Whenever there was an interesting talk, the Master would call Master Mahashay if he was not in the room, and then draw his attention to the holy words spoken. We did not know then why the Master did so. Now we can realise that this action of the Master had an important significance, for it was reserved for Master Mahashay to give to the world at large the sayings of the Master." ( Vednta Kesari Vol. XIX P 141.) Thanks to M., we get, unlike in the case of the great teachers of the past, a faithful record with date, time, exact report of conversations, description of concerned men and places, references to contemporary events and personalities and a hundred other details for the last four years of the Master's life (1882-'86), so that no one can doubt the historicity of the Master and his teachings at any time in the future.
  
  --
  
  had sent his devotees who used to keep company with him, to attend the special worship at Belur Math at night. After attending the service at the home shrine, he went through the proof of the Kathmrita for an hour. Suddenly he got a severe attack of neuralgic pain, from which he had been suffering now and then, of late. Before 6 a.m. in the early hours of 4th June 1932 he passed away, fully conscious and chanting: 'Gurudeva-Ma, Kole tule na-o (Take me in your arms! O Master! O Mother!!)'
  
  --
  
  Sri Ramakrishna Math, Madras
  

1.00_-_Preface, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  I am greatly indebted to Madame H. P. Blavatsky's writings, and I believe I shall not be too egotistical in claiming that a proper understanding of the principles outlined herein will reveal many points of subtlety and philosophic interest in her Secret Doctrine , and aid in the comprehension of this monumental work of hers. The same is also true of S. L. McGregor Mathers' translation of portions of the Zohar, " The Kaballah Unveiled ", and of Arthur E. Waite's excellent compendium of the Zohar, " The Secret Doctrine in Israel ", both of which are closed books, in the main, to most students of mystical lore and philosophy who do not have the specialized comparative knowledge which I have endeavoured to incorporate in this little book.
  

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Those things for which the most money is demanded are never the things which the student most wants. Tuition, for instance, is an important item in the term bill, while for the far more valuable education which he gets by associating with the most cultivated of his contemporaries no charge is made. The mode of founding a college is, commonly, to get up a subscription of dollars and cents, and then following blindly the principles of a division of labor to its extreme, a principle which should never be followed but with circumspection,to call in a contractor who makes this a subject of speculation, and he employs
  Irishmen or other operatives actually to lay the foundations, while the students that are to be are said to be fitting themselves for it; and for these oversights successive generations have to pay. I think that it would be _better than this_, for the students, or those who desire to be benefited by it, even to lay the foundation themselves. The student who secures his coveted leisure and retirement by systematically shirking any labor necessary to man obtains but an ignoble and unprofitable leisure, defrauding himself of the experience which alone can make leisure fruitful. But, says one, you do not mean that the students should go to work with their hands instead of their heads? I do not mean that exactly, but I mean something which he might think a good deal like that; I mean that they should not _play_ life, or _study_ it merely, while the community supports them at this expensive game, but earnestly _live_ it from beginning to end. How could youths better learn to live than by at once trying the experiment of living? Methinks this would exercise their minds as much as Mathematics. If I wished a boy to know something about the arts and sciences, for instance, I would not pursue the common course, which is merely to send him into the neighborhood of some professor, where any thing is professed and practised but the art of life;to survey the world through a telescope or a microscope, and never with his natural eye; to study chemistry, and not learn how his bread is made, or mechanics, and not learn how it is earned; to discover new satellites to Neptune, and not detect the motes in his eyes, or to what vagabond he is a satellite himself; or to be devoured by the monsters that swarm all around him, while contemplating the monsters in a drop of vinegar.
  
  --
  
  One young man of my acquaintance, who has inherited some acres, told me that he thought he should live as I did, _if he had the means_. I would not have any one adopt _my_ mode of living on any account; for, beside that before he has fairly learned it I may have found out another for myself, I desire that there may be as many different persons in the world as possible; but I would have each one be very careful to find out and pursue _his own_ way, and not his fathers or his mothers or his neighbors instead. The youth may build or plant or sail, only let him not be hindered from doing that which he tells me he would like to do. It is by a Mathematical point only that we are wise, as the sailor or the fugitive slave keeps the polestar in his eye; but that is sufficient guidance for all our life. We may not arrive at our port within a calculable period, but we would preserve the true course.
  

1.01_-_Historical_Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  A contemporary School believed that Judaism of that day, taken from an exclusively philosophical standpoint, did not show the "right way to the Sanctuary", and endeavoured to combine philosophy and Qabalah, illustrating their various theorems by Mathematical forms.
  
  --
  W. Wynn Westcott, who translated the Sepher Yetsirah into English and wrote An Introduction to the Study of the
  Kaballah ; S. L. McGregor Mathers, the translator of por- tions of the Zohar and The Sacred Magic of Abramelin the
  Mage ; Madame Blavatsky, that lion-hearted woman who brought Eastern esoteric philosophy to the attention of western students ; Arthur Edward Waite, who made available expository summaries of various of the Qabalistic works ; and the poet Aleister Crowley to whose Liber 777 and Sepher Sephiroth, among many other fine philosophic writings, I am in no little degree indebted - all these have provided a wealth of vital information which could be utilized for the construction of a philosophical alphabet.

1.01_-_What_is_Magick?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
    (Illustration: We are able to light cities by rule-of-thumb methods. We do not know what consciousness is, or how it is connected with muscular action; what electricity is or how it is connected with the machines that generate it; and our methods depend on calculations involving Mathematical ideas which have no correspondence in the Universe as we know it.[AC3])
  
  --
  
    (Illustration: Man has used the idea of God to dictate his personal conduct, to obtain power over his fellows, to excuse his crimes, and for innumerable other purposes, including that of realizing himself as God. He has used the irrational and unreal conceptions of Mathematics to help him in the construction of mechanical devices. He has used his moral force to influence the actions even of wild animals. He has employed poetic genius for political purposes.)
  

1.024_-_Affiliation_With_Larger_Wholes, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  So where are we in this scheme? What is our happiness? It is the happiness of a cup of coffee, cup of tea, or a sweet which has no meaning compared to these calculations of astounding existences which are transcendent to human comprehension. When I say a hundred times, it is not merely a Mathematical increase of the quantity of happiness; it is also a corresponding increase of the quality of happiness. As mentioned earlier, the quality of happiness in waking life is superior to the happiness in dream; it is not merely quantitative increase, but is also a qualitative increase. The joy of waking life is greater and more intense than the quality of joy in dream. So these calculations given in the Upanishad mean an increase of happiness one hundred times, both in quantity and in quality, so that when we go to the top, we are in an uncontrollable ecstasy of unbounded bliss.
  

1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Here we have a higher reality than the individual, quantitatively speaking, though qualitatively we cannot say that there was an improvement. While there is a quantitative improvement in an organisation or a set-up such as a government, in the sense that an individual is made a part of a larger body so that the egoism of the individual cannot operate as forcefully as it could have operated when it was left alone and given a long rope, a consideration for the welfare of other individuals in the system becomes obligatory on the part of every individual on account of the presence of this order and system. So far, so good. From the point of view of the quantity of the reality that has been introduced into life the Mathematical measure of the order that has been set up we can say that a society is a larger reality than the individual. A nation is a larger reality than a community, and the entire set-up of mankind, the international system, may be regarded as a still larger reality than a single nation. This is a quantitative evaluation of the reality toward which the human mind seems to be aiming, for the purpose of bringing peace on earth, happiness, etc.
  

1.02_-_THE_NATURE_OF_THE_GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Whenever, for any reason, we wish to think of the world, not as it appears to common sense, but as a continuum, we find that our traditional syntax and vocabulary are quite inadequate. Mathematicians have therefore been compelled to invent radically new symbol-systems for this express purpose. But the divine Ground of all existence is not merely a continuum, it is also out of time, and different, not merely in degree, but in kind from the worlds to which traditional language and the languages of Mathematics are adequate. Hence, in all expositions of the Perennial Philosophy, the frequency of paradox, of verbal extravagance, sometimes even of seeming blasphemy. Nobody has yet invented a Spiritual Calculus, in terms of which we may talk coherently about the divine Ground and of the world conceived as its manifestation. For the present, therefore, we must be patient with the linguistic eccentricities of those who are compelled to describe one order of experience in terms of a symbol-system, whose relevance is to the facts of another and quite different order.
  

1.02_-_The_Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Victorians so simple, objective, and intelligible-such as matter, energy, space, etc.-have completely failed to resist analysis. A few modern thinkers, seeing clearly the absolute debacle in which the old positivist science was bound to lead them, the breaking up of this icy expanse of frozen thought, determined at all costs to find a modus vivendi for
  Athena. This necessity was emphasized in the most surprising way by the result of the Michelson-Morley experiments, when Physics itself calmly and frankly offered a contradiction in terms. It was not the metaphysicians this time who were picking holes in a vacuum. It was the Mathematicians and the physicists who found the ground completely cut away from under their feet. It was not enough to replace the geometry of Euclid by those of Riemann and Lobatchevsky and the mechanics of Newton by those of Einstein, so long as any of the axioms of the old thought and the definitions of its terms survived. They deliberately abandoned positivism and materialism for an indeterminate mysticism, creating a new Mathematical philosophy and a new logic, wherein infinite-or rather transfinite-ideas might be made commensurable with those of ordinary thought in the forlorn hope that all might live happily ever after. In short, to use a Qabalistic nomenclature, they found it incumbent upon themselves to adopt for inclusion of terms of Ruach (intellect) concepts which are proper only to Neschamah (the organ and faculty of direct spiritual apperception and intuition). This same process took place in Philosophy years earlier. Had the dialectic of Hegel been only. half understood, the major portion of philosophical speculation from the Schoolmen to
  Kant's perception of the Antinomies of Reason would have been thrown overboard.
  --
  Swarthmore Lecture, Science and the Unseen World.!
  " I can only say that physical science has turned its back on all such models, regarding them now rather as a hindrance to the apprehension of the truth behind phenomena. . . . And if to-day you ask a physicist what he has finally made out the rether or the electron to be, the answer will not be a description in terms of billiard balls or flywheels or anything concrete; he will point instead to a number of symbols and a set of Mathematical equations which they satisfy. What do the symbols stand for? The mysterious reply is given that physics is indifferent to that;
   it has no means of probing beneath the symbolism. To understand the phenomena of the physical world it is necessary to know the equations which the symbols obey but not the nature of that which is being symbolized."
  Sir James Jeans confirms this view of the use of symbols, for on page 141 of his The Mysterious Universe, he writes:
  " The making of models or pictures to explain Mathematical formulre and the phenomena they describe, is not a step towards, but a step away from, reality. . . In brief, a Mathematical formula can never tell us what a thing is, but only how it behaves; it can only specify an object through its properties."
  The Qabalist, therefore, is in no fear of attack from hostile sources because of his use of symbols, for the real basis of the Holy Qabalah, the tcn Sephiros and the twentytwo Paths, is Mathematically sound and definite. We can easily discard the theological and dogmatic interpretations of the ancient Rabbanim as useless, and not affecting this real basis itself, and refcr everything in the universe to the fundamental system of pure Number. Its symbols will be intelligible to all rational minds in an identical sense, since the relations obtaining between these symbols are fixed by nature.
  
  --
  
  The apologia for this system (if such be needed) is, as has already been stated, that our purest conceptions are symbolized in Mathematics. Bertrand Russell, Cantor, Poincare, Einstein, and others have been hard at work to replace the Victorian empiricism by an intelligible coherent interpretation of the universe by means of Mathematical ideas and symbols.
  
  Modern conceptions of Mathematics, chemistry, and physics are sheer paradox to the" plain man" who thinks of matter, for example, as something that he can knock up against. There appears to be no doubt nowadays that the ultimate nature of Science in any of its branches will be purely abstract, almost of a
  Qabalistic character one might say, even though it may never be officially denominated the Qabalah. It is natural and proper to represent the Cosmos or any part of it, or its

1.02_-_The_Three_European_Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  
  Before returning to Leonardo, we must mention two facts which demonstrate better than any description the extent of fascination with the problem of perspective during the later Part of the fifteenth century when perspective becomes virtually normative (as in Ghiberti's modification of Vitruvius). In his DivinaProporzione, Luca Pacioli - the learned Mathematician, translator of Euclid, co-worker with Pierodella Francesca, and friend of Leonardo - celebrated perspective as the eighth art; and when Antonio del Pollaiuolo built a memorial to perspective on one of his papal tombs in St. Peters some ten years later (in the 1490s), he boldly added perspective as the eighth free art to the other seven.
  

1.03_-_Hieroglypics_Life_and_Language_Necessarily_Symbolic, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  "But why? Why all this elaborate symbolism? Why not say straight out what you mean? Surely the subject is difficult enough in any case must you put on a mask to make it clear? I know you well enough by now to be sure that you will not fob me off with any Holy-Willie nonsense about the ineffable, about human language being inadequate to reveal such Mysteries, about the necessity of constructing a new language to explain a new system of thought; of course I know that this had to be done in the case of chemistry, of higher Mathematics, indeed of almost all technical subjects; but I feel that you have some other, deeper explanation in reserve.
  

1.03_-_.REASON._IN_PHILOSOPHY, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  metaphysics, theology, psychology, epistemology, or formal science, or
  a doctrine of symbols, like logic and its applied form Mathematics.
  In all these things reality does not come into consideration at all,

1.03_-_The_Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  The scientific conception of the Mathematical electron which occupies " the whole of space " would correspond to the Qabalistic conception of Keser in the World of Assiah.
  The four worlds are explained in Chapter Seven.
  --
  The first Sephirah (the essence of Being - Spirit-Matter) contained in essence and potentiality the other nine
  Sephiros and gave rise to them in a process which can be Mathematically stated. S. Liddell McGregor Mathers asks, " How is Number Two to be found ? " He answers the question in his Introduction to the Kabbalah
  Unveiled :
  --
  
  Isaac Ibn Latif (1220-1290 a.d.) also furnishes us with a Mathematical definition of the processes of evolution :
  
  --
   order to give some idea of the implication of this
  Sephirah, an understanding of Hermes, the Greek God attributed to it, will be helpful. He is a God of Prudence and Cunning, Shrewdness and Sagacity, and is regarded as the author of a variety of inventions such as the alphabet, Mathematics, astronomy, and weights and measures. He also presided over commerce and good luck, and was the messenger and herald of the Olympians.
  According to Virgil, the gods employed him to conduct the souls of the deceased from the upper to the lower worlds.

1.04_-_Religion_and_Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
  
  So far, nobody has been able to read the future correctly. There are three reasons for the failure. First, the astrologers do not know how to read the future properly. Secondly, the horoscope is always incorrectly made unless a man is a Mathematical genius. And even for such a person it is very difficult to make a correct horoscope. Thirdly, when people say that the stars in this or that house at the time of birth rule your life, they are quite wrong. The stars under which you are born are only
  tape-recorders of physical conditions. They do not rule the future of the soul. There is something beyond, which rules the stars themselves and everything else. The soul belongs to this

1.04_-_The_Conditions_of_Esoteric_Training, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
   p. 129
   in the world of the spirit, become subtle and delicate in comparison with the processes of the ordinary intellect and of life in the physical world. The more the sphere of our activity widens out before us, the more delicate are the processes in which we are engaged. It is for this reason that men arrive at such different opinions and points of view regarding the higher regions. But there is one and only one opinion regarding higher truths and this one opinion is within reach of all who, through work and devotion, have so risen that they can really behold truth and contemplate it. Opinions differing from the one true opinion can only be arrived at when people, insufficiently prepared, judge in accordance with their pet theories, their habitual ways of thought, and so forth. Just as there is only one correct opinion concerning a Mathematical problem, so also is this true with regard to the higher worlds. But before such an opinion can be reached, due preparation must first be undergone. If this were only considered, the conditions attached to esoteric training would be surprising to none. It is indeed true that truth and the higher life abide in every soul, and that each can and must find them
   p. 130

1.04_-_The_Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
   an upraised wand. He points to the ground with his left hand, thus affirming the magical formula that " that which is above is like unto that which is below ". Above his head, as an aureole or nimbus, is , the Mathematical sign of infinity. Since Mercury and Thoth are the Gods of Wisdom and Magick, it is plain that this card is a harmonious attribution.
  

1.04_-_The_Qabalah_The_Best_Training_for_Memory, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  But our Magical Alphabet is primarily not letters, but figures, not sounds but Mathematical ideas. Sir Humphrey Davy, coming out of his famous illumination (with some help from Nitrous Oxide he got in) exclaimed: The Universe is composed solely of ideas. We, analyzing this a little, say: The Universe is a Mathematical expression.
  
  --
  
  Honest, you needn't worry; it works on ball-bearings, and there's always those "Thirteen Fountains of Magnificent Oil flowing down the Beard of Macroprosopus" in case it creaks a little at first. But seriously, all the Mathematics you need is simple Addition and Multiplication.
  

1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  Bhagavn Ramakrishna used to tell a story of some men who went into a mango orchard and busied themselves in counting the leaves, the twigs, and the branches, examining their colour, comparing their size, and noting down everything most carefully, and then got up a learned discussion on each of these topics, which were undoubtedly highly interesting to them. But one of them, more sensible than the others, did not care for all these things. and instead thereof, began to eat the mango fruit. And was he not wise? So leave this counting of leaves and twigs and note-taking to others. This kind of work has its proper place, but not here in the spiritual domain. You never see a strong spiritual man among these "leaf counters". Religion, the highest aim, the highest glory of man, does not require so much labour. If you want to be a Bhakta, it is not at all necessary for you to know whether Krishna was born in Mathur or in Vraja, what he was doing, or just the exact date on which he pronounced the teachings of the Git. You only require to feel the craving for the beautiful lessons of duty and love in the Gita. All the other particulars about it and its author are for the enjoyment of the learned. Let them have what they desire. Say "Shntih, Shntih" to their learned controversies, and let us "eat the mangoes".
  

1.05_-_The_Universe_The_0_=_2_Equation, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  O. Shall we first glance at the Mathematical aspect of Nothing? (Including its identical equation in Logic.) This I worked out so long ago as 1902 e.g. in Berashith, which you will find reprinted in The Sword of Song, and in my Collected Works, Vol. I.
  
  --
  
  Just one further explanation in pure Mathematics. To interpret X1, X1+1 or X2, and so on, we assume the reference to be to spatial dimensions. Thus suppose X1 to be a line a foot long, X2 will be a plane a foot square, and X3 a cube measuring a foot in each dimension. But what about X4? There are no more spatial dimensions. Modern Mathematics has (unfortunately, I think) agreed to consider this fourth dimension as time. Well, and X{5}? To interpret this expression, we may begin to consider other qualities, such as electric capacity, colour, moral attributes, and so on.[6] But this remark, although necessary, leads us rather away from our main thesis instead of toward it.
  
  --
  
  S. The Chinese, like ourselves, begin with the idea of "Absolute Nothing." They "make an effort, and call it the Tao;" but that is exactly what the Tao comes to mean, when we examine it. They see quite well, as we have done above, that merely to assert Nothing is not to explain the Universe; and they proceed to do so by means of a Mathematical equation even simpler than ours, involving as it does no operations beyond simple addition and subtraction. They say "Nothing obviously means Nothing; it has no qualities nor quantities." (The Advaitists said the same, and then stultified themselves completely by calling it One!) "But," continue the sages of the Middle Kingdom, "it is always possible to reduce any expression to Nothing by taking any two equal and opposite terms." (Thus n = (-n) = 0.) "We ought therefore to be able to get any expression that we want from Nothing; we merely have to be careful that the terms shall be precisely opposite and equal." (0 = n + (-n). This then they did, and began to diagrammatize the Universe as the a pair of opposites, the Yang or active male, and the Yin or passive Female, principles. They represented the Yang by an unbroken (  ), the Yin by a broken (   ), line. (The first manifestation in Nature of these two is Thi Yang, the Sun, and the Thi Yin, the Moon.) This being a little large and loose, they doubled these lines, and obtained the four Hsiang. They then took them three at a time, and got the eight Kwa. These represent the development from the original {S.B. cap "I"} to the Natural Order of the Elements.
  

1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  To bring an effect back to its cause is a difficult thing because the cause cannot be easily discovered. If there is a single cause for a single effect, and they work in a Mathematical fashion absolutely, we may be able to revert the effect into the cause at once, by turning on a switch. But, the cause and effect relationship is not as arithmetical as it may appear. They do not follow any logic in the way we understand it. Suddenly, a phenomenon can arise. Though it is a very logical consequence of certain causes, it will remain outside the purview of our understanding because the logical deductions that we make are linear in their fashion and not organic in their structure. But, the world is organic. Everything is organic in life, which means to say there is an interrelatedness of causes mutually determining one another, so that anything can be called a cause if it is pinpointed exclusively.
  

1.06_-_Dhyana, #Liber ABA, #Aleister Crowley, #Philosophy
  15:Also the conditions of thought, time, and space are abolished. It is impossible to explain what this really means: only experience can furnish you with apprehension.
  16:(This, too, has its analogies in ordinary life; the conceptions of higher Mathematics cannot be grasped by the beginner, cannot be explained to the layman.)
  17:A further development is the appearance of the Form which has been universally described as human; although the persons describing it proceed to add a great number of details which are not human at all. This particular appearance is usually assumed to be "God."

1.06_-_Quieting_the_Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Only those who have never gone beyond the frontal personality can still harbor any illusion about themselves.
  These adverse forces have been given all sorts of devilish and "negative" names through the world's spiritual history, as if their sole aim were to damn the seeker and give decent people a hard time. The reality is somewhat different, for where is the devil if not in God? If he is not in God, then there is not much left in God, because this world is evil enough, as are quite a few other worlds, so that not much would remain that is pure, except perhaps for a dimensionless and shadowless Mathematical point. In reality, as experience shows, these disturbing forces have their place in the universe; they are disturbing only at the scale of our constricted momentary consciousness, and for a specific purpose. Firstly, they always catch us with our defenses down yet were we firm and one-pointed, they could not shake us for a second. In addition, if we look into ourselves instead of whining and blaming the devil or the world's wickedness, we find that each of these attacks has exposed one of our many virtuous pretenses, or, as Mother says, has pulled off the little coats we put on to avoid seeing. Not only do the little, or big, coats conceal our own weaknesses, they are everywhere in the world, hiding its small deficiencies as well as its enormous conceit; and if the perturbing forces yank the coats a bit violently, it is not at random or with wanton malice, but to open our eyes and compel us to a perfection we might otherwise resist, because as soon as we have grasped hold of a grain of truth or a wisp of ideal,
  we have the unfortunate tendency to lock it up in an hermetic and 66
  --
  but if it was not there to besiege and defy us, we would long ago have seized the eternal Truth and turned it into a nice, tidy piece of platitude. Truth moves on; it has legs; and the princes of darkness are there to make sure, however brutally, that it does not slumber. God's negations are as useful to us as His affirmations,68 says Sri Aurobindo. The Adversary will disappear only when he is no longer necessary in the world, remarked Mother. He is undoubtedly necessary, as is the touchstone for gold, to make sure we are true.
  Indeed, God may not be a pure Mathematical point, external to this world; perhaps He is all this world and all this impurity laboring and suffering to become perfect, and to remember Itself here on earth.
  The method for dealing with these adverse forces is the same as for the other vibrations: silence, inner stillness that lets the storm blow over. We may not succeed the first time in dissolving these attacks,

1.06_-_The_Literal_Qabalah, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  A few methods of applying Qabalistic ideas will now be demonstrated, the reader bearing firmly in mind that each letter has a number, symbol, and Tarot card attributed to it. The Rabbis who originally worked on the Qabalah discovered so much of interest and importance behind the merely superficial value of numbers and of words embody- ing and representing these numbers, that they gradually developed an elaborate science of numerical conceptions altogether apart from Mathematics as such. They devised various methods of number interpretation to discover, primarily, the hidden meaning of their scriptures.
  

1.06_-_The_Three_Schools_of_Magick_1, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  It remains, therefore, in a contemplative attitude. To use the terms of Western philosophy, there is in its attitude something of the stoicism of Zeno; or of the Pickwickianism, if I may use the term, of Epicurus. The ideal reaction to phenomena is that of perfect elasticity. It possesses something of the cold-bloodedness of Mathematics; and for this reason it seems fair to say, for the purposes of elementary study, that Pythagoras is its most adequate exponent in European philosophy.
  

1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  plastic over the cracked windows to keep the wind out. He would make us tea
  on an old kerosene stove. He had the reputation for having attained shaMatha,
  meditative quiescence, but when asked, he never said anything about it. He

1.07_-_On_Our_Knowledge_of_General_Principles, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  
  All pure Mathematics is _a priori_, like logic. This was strenuously denied by the empirical philosophers, who maintained that experience was as much the source of our knowledge of arithmetic as of our knowledge of geography. They maintained that by the repeated experience of seeing two things and two other things, and finding that altogether they made four things, we were led by induction to the conclusion that two things and two other things would _always_ make four things altogether. If, however, this were the source of our knowledge that two and two are four, we should proceed differently, in persuading ourselves of its truth, from the way in which we do actually proceed. In fact, a certain number of instances are needed to make us think of two abstractly, rather than of two coins or two books or two people, or two of any other specified kind. But as soon as we are able to divest our thoughts of irrelevant particularity, we become able to see the general principle that two and two are four; any one instance is seen to be _typical_, and the examination of other instances becomes unnecessary.(1)
  
  (1) Cf. A. N. Whitehead, _Introduction to Mathematics_ (Home University
  Library).
  --
  
  The fact is that, in simple Mathematical judgements such as 'two and two are four', and also in many judgements of logic, we can know the general proposition without inferring it from instances, although some instance is usually necessary to make clear to us what the general proposition means. This is why there is real utility in the process of _deduction_, which goes from the general to the general, or from the general to the particular, as well as in the process of _induction_, which goes from the particular to the particular, or from the particular to the general.
  
  --
  
  We have now seen that there are propositions known _a priori_, and that among them are the propositions of logic and pure Mathematics, as well as the fundamental propositions of ethics. The question which must next occupy us is this: How is it possible that there should be such knowledge? And more particularly, how can there be knowledge of general propositions in cases where we have not examined all the instances, and indeed never can examine them all, because their number is infinite?
  These questions, which were first brought prominently forward by the German philosopher Kant (1724-1804), are very difficult, and historically very important.

1.07_-_The_Farther_Reaches_of_Human_Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  The common objections to these contemplative sciences are not very compelling. The most typical objection is that these mystical states are private and interior and cannot be publicly validated; they are "merely subjective."
  This is simply not true; or rather, if it is true, then it applies to any and all nonempirical endeavors, from Mathematics to literature to linguistics to psychoanalysis to historical interpretation. Nobody has ever seen, "out there" in the "sensory world," the square root of a negative one. That is a Mathematical symbol seen only inwardly, "privately," with the mind's eye. Yet a community of trained Mathematicians know exactly what that symbol means, and they can share that symbol easily in intersubjective awareness, and they can confirm or reject the proper and consistent uses of that symbol. Just so, the "private" experiences of contemplative scientists can be shared with a community of trained contemplatives, grounded in a common and shared experience, and open to confirmation or rebuttal based on public evidence.
  Recall that the Right-Hand path is open to empirical verification, which means that the Right-Hand dimension of holons, their form or exteriors, can indeed be "seen" with the senses or their extensions. But the Left-Hand dimension-the interior side-cannot be seen empirically "out there," although it can be internally experienced (and although it has empirical correlates: my interior thoughts register on an EEG but cannot be determined or interpreted or known from that evidence). Everything on the Left Hand, from sensations to impulses to images and concepts and so on, is an interior experience known to me directly by acquaintance (which can indeed be "objectively described," but only through an intersubjective community at the same depth, where it relies on interpretation from the same depth). Direct spiritual experience is simply the higher reaches of the Upper-Left quadrant, and those experiences are as real as any other direct experiences, and they can be as easily shared (or distorted) as any other experiential knowledge.11 (The only way to deny the validity of direct interior experiential knowledge-whether it be Mathematical knowledge, introspective knowledge, or spiritual knowledge-is to take the behaviorist stance and identify interior experience with exterior behavior. Should somebody mention that this is the cynical twist or pathological agency of Broughton's level four?)
  There is, of course, one proviso: the experimenter must, in his or her own case, have developed the requisite cognitive tools. If, for example, we want to investigate concrete operational thought, a community of those who have only developed to the preoperational level will not do. If you take a preop child, and in front of the child pour the water from a short fat glass into a tall thin glass, the child will tell you that the tall glass has more water. If you say, no, there is the same amount of water in both glasses, because you just saw me pour the same water from one glass to the other, the child will have no idea what you're talking about. "No, the tall glass has more water." No matter how many times you pour the water back and forth between the two glasses, the child will deny they have the same amount of water. (Interestingly, if you videotape the child at this stage, and then wait a few years until the child has developed conop-at which point it will seem utterly obvious to him that the glasses have the same amount of water-and then show the child the earlier videotape, he will deny that it's him. He thinks you've doctored the videotape; he cannot imagine anybody being that stupid.) The preop child is immersed in a world that includes conop realities, is drenched in those realities, and yet cannot "see" them: they are all "otherworldly."

1.081_-_The_Application_of_Pratyahara, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  In every branch of learning there is the theory aspect and the practical aspect, whether it is in Mathematics, or physics, or any other aspect of study. Here it is of a similar nature. Why is it that the mind is to be withdrawn from the object? The answer to this question is in the theoretical aspect which is the philosophy. What is wrong with the mind in its contemplation on things? Why should we not think of an object? Why we should not think of an object cannot be answered now, at this stage, when we have actually taken up this practice. We ought to have understood it much earlier. When we have started walking, it means that we already know why we are walking and where is our destination. We cannot start walking and say, Where am I walking to? Why did we start walking without knowing the destination? Likewise, if our question as to why this is necessary at all is not properly answered within our own self, then immediately there will be repulsion from the mind and it will say, You do not know what you are doing. You are merely troubling me. Then the mind will not agree to this proposal of abstraction.
  

1.08_-_The_Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  Not long ago (May 27th, 1931) Mr. J. W. N. Sullivan, the Mathematician and exponent of popular scientific prin- ciples, wrote in The Daily Express what appears to be, on the part of non-mystical writers and thinkers of to-day, a growing realization of the value of the experience which I have been labouring to explain. He writes :
  

1.09_-_The_Secret_Chiefs, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  Yes: the thaumaturgic engine disposes of a type of energy more adaptable than Electricity itself, and both stronger and subtler than this, its analogy in the world of profane science. One might say, that it is electrical, or at least one of the elements in the "Ring-formula" of modern Mathematical Physics.
  

1.10_-_On_our_Knowledge_of_Universals, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  
  Two opposite points are to be observed concerning _a priori_ general propositions. The first is that, if many particular instances are known, our general proposition may be arrived at in the first instance by induction, and the connexion of universals may be only subsequently perceived. For example, it is known that if we draw perpendiculars to the sides of a triangle from the opposite angles, all three perpendiculars meet in a point. It would be quite possible to be first led to this proposition by actually drawing perpendiculars in many cases, and finding that they always met in a point; this experience might lead us to look for the general proof and find it. Such cases are common in the experience of every Mathematician.
  

1.11_-_On_Intuitive_Knowledge, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  
  One important point about self-evidence is made clear by the case of memory, and that is, that self-evidence has degrees: it is not a quality which is simply present or absent, but a quality which may be more or less present, in gradations ranging from absolute certainty down to an almost imperceptible faintness. Truths of perception and some of the principles of logic have the very highest degree of self-evidence; truths of immediate memory have an almost equally high degree. The inductive principle has less self-evidence than some of the other principles of logic, such as 'what follows from a true premiss must be true'. Memories have a diminishing self-evidence as they become remoter and fainter; the truths of logic and Mathematics have (broadly speaking) less self-evidence as they become more complicated. Judgements of intrinsic ethical or aesthetic value are apt to have some self-evidence, but not much.
  

1.11_-_Woolly_Pomposities_of_the_Pious_.Teacher., #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  Now that we are agreed upon the conditions to be satisfied if we are to allow that a given proposition contains a Thought at all, it is proper to turn our attention to the relative value of different kinds of thought. This question is of the very first importance: the whole theory of Education depends upon a correct standard. There are facts and facts: one would not necessarily be much the wiser if one got the Encyclopaedia Britannica by heart, or the Tables of Logarithms. The one aim of Mathematics, in fact Whitehead points this out in his little Shilling Arithmetic is to make one fact do the work of thousands.
  

1.12_-_The_Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  Some seekers may therefore never see beings, but only luminous forces; others will see only beings and never any force; it all depends on their inner disposition, on their form of aspiration, on their religious, spiritual, or even cultural background. This is where subjectivity begins, and with it the possibility of confusion and superstition. But subjectivity should not undermine the experience itself; it is merely a sign that the same thing can be viewed and transcribed differently depending on our nature have two artists ever seen the same landscape in the same way? According to the experts in natural and supernatural phenomena, the criterion for truth should be an unchanging consistency of experience, but this is perhaps more likely a criterion of monotony; the very multiplicity of experiences proves that we are dealing with a living truth, not a wooden substance like our mental or physical truths. Furthermore, these conscious highly conscious forces can take any form at will, not to deceive us but to make themselves accessible to the particular consciousness of the person who opens himself to them or invokes them. A Christian saint having a vision of the Virgin and an Indian having a vision of Durga may see the same thing; they may have entered in contact with the same plane of consciousness, the same forces; yet Durga would obviously mean nothing to the Christian. On the other hand, if this same force manifested itself in its pure state, namely, as a luminous, impersonal vibration, it would be accessible neither to the Virgin worshipper nor to the Durga devotee; it would not speak to their hearts. Devotion, too, has its place, for not everyone has the necessary development to feel the intensity of love contained in a simple little golden light without form. Still more remarkably, if a poet, such as Rimbaud or Shelley, came in contact with these same planes of consciousness, he would see something completely different again, yet still the same thing; obviously, neither Durga nor the Virgin is of particular concern to a poet, so he might perceive instead a great vibration, pulsations of light, or colored waves, which in him would translate into an intense poetic emotion. We may recall Rimbaud: "O happiness, O reason, I drew aside the azure of the sky, which is blackness, and I lived as a golden spark of natural light." This emotional translation may indeed come from the same plane of consciousness, or have the same frequency, we might say, as that of the Indian or Christian mystic, even though the poetic transcription of the vibration seems far removed from any religious belief. The Mathematician suddenly discerning a new configuration of the world may have touched the same height of consciousness, the same revelatory vibration. For nothing happens "by chance"; everything comes from somewhere, from a particular plane, and each plane has its own wavelength, its own luminous intensity, its own frequency, and one can enter the same plane of consciousness, the same illumination in a thousand different ways.
  
  --
  
  Practically, the one essential thing is to open oneself to these higher planes; once there, each person will receive according to his or her capacity and needs or particular aspiration. All the quarrels between materialists and religious men, between philosophers and poets and painters and musicians, are the childish games of an incipient humanity in which each one wants to fit everyone else into his own mold. When one reaches the luminous Truth, one sees that It can contain all without conflict, and that everyone is Its child: the mystic receives the joy of his beloved One, the poet receives poetic joy, the Mathematician Mathematical joy, and the painter receives colored revelations all spiritual joys.
  
  --
  
  The language of intuition is concentrated into a concise phrasing, without superfluous words, in contrast to the opulent language of the illumined mind (which, through its very richness, nevertheless conveys a luminous rhythm and a truth, perhaps less precisely connoted, but warmer). When Plotinus packed the entire cycle of human effort into one phrase "A flight of the Alone to the Alone" he used a highly intuitive language, as do the Upanishads. But this quality also signals the limits of intuition: no matter how replete with meaning our flashes and phrases, they cannot embrace the whole truth; a fuller, more encompassing warmth would be needed, like that of the illumined mind but with a higher transparency. For the Intuition . . . sees things by flashes, point by point, not as a whole. The area unveiled by the flash is striking and irrefutable, but it is only one space of truth.196 Moreover, the mind hastens to seize upon the intuition and, as Sri Aurobindo remarked, it makes at once too little and too much of it.197 Too much, because it unduly generalizes the intuitive message and would extend its discovery to all space; too little, because instead of letting the flash quietly perform its work of illumination and clarification of our substance, it immediately seizes it, coats it with a thinking layer (or a pictorial, poetic, Mathematical, or religious one), and no longer understands its flash except through the intellectual, artistic, or religious form it has put over it. It is terribly difficult for the mind to comprehend that a revelation can be allpowerful, even overwhelming, without our understanding anything about it, and that it is especially powerful as long as it is not brought down several degrees, diluted, and fragmented in order, supposedly, to be "understood." If we could remain quiet while the intuitive flash occurs, as if suspended in its own light, without pouncing on it to cut it into intellectual pieces, we would notice, after a while, that our entire being has shifted to a different altitude, and that we possess a new kind of vision instead of a lifeless little phrase. The very act of explaining causes most of the transformative power to evaporate.
  

1.12_-_Truth_and_Knowledge, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  'sense' or 'direction'. We may say, metaphorically, that it puts its objects in a certain _order_, which we may indicate by means of the order of the words in the sentence. (In an inflected language, the same thing will be indicated by inflections, e.g. by the difference between nominative and accusative.) Othello's judgement that Cassio loves
  Desdemona differs from his judgement that Desdemona loves Cassio, in spite of the fact that it consists of the same constituents, because the relation of judging places the constituents in a different order in the two cases. Similarly, if Cassio judges that Desdemona loves Othello, the constituents of the judgement are still the same, but their order is different. This property of having a 'sense' or 'direction' is one which the relation of judging shares with all other relations. The 'sense' of relations is the ultimate source of order and series and a host of Mathematical concepts; but we need not concern ourselves further with this aspect.
  

1.13_-_Under_the_Auspices_of_the_Gods, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  say that these lofty thoughts, these poems and quartets and divine visionary moments are worth far more than all the hours of our life put together, and they are right . . . which is just the point! This in itself is the acknowledgment that life is woefully lacking, that life's very goal is not in life. We need a truth of body and of the earth, not just a truth above our heads. We do not seek recreation but a re-creation.
  Until now, it is as if the individual's progress in evolution has been to discover higher planes of consciousness, and once there, to build his own private nest apart from the rest of creation, an island of light in the midst of economic philistinism: this one with music, that one with poetry, another with Mathematics or religion, and yet another on a sailboat or in a monk's cell, as if the sole purpose of life in a body were to escape from both life and the body. Indeed, we need only look at our own life; we are never in it! We are before or after, engrossed in memories or in hopes; but the here-and-now is so miserable and dull . . . we do not even know if it exists, except in those moments that no longer belong to life as such. We cannot blame the churches,
  because we all live in the beyond, all the time; they merely preach a larger beyond. Even Rimbaud said it: "True life is elsewhere."

1.14_-_The_Limits_of_Philosophical_Knowledge, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  
  Kant, who first emphasized this contradiction, deduced the impossibility of space and time, which he declared to be merely subjective; and since his time very many philosophers have believed that space and time are mere appearance, not characteristic of the world as it really is. Now, however, owing to the labours of the Mathematicians, notably Georg
  Cantor, it has appeared that the impossibility of infinite collections was a mistake. They are not in fact self-contradictory, but only contradictory of certain rather obstinate mental prejudices. Hence the reasons for regarding space and time as unreal have become inoperative, and one of the great sources of metaphysical constructions is dried up.
  --
  
  The Mathematicians, however, have not been content with showing that space as it is commonly supposed to be is possible; they have shown also that many other forms of space are equally possible, so far as logic can show. Some of Euclid's axioms, which appear to common sense to be necessary, and were formerly supposed to be necessary by philosophers, are now known to derive their appearance of necessity from our mere familiarity with actual space, and not from any _a priori_ logical foundation. By imagining worlds in which these axioms are false, the Mathematicians have used logic to loosen the prejudices of common sense, and to show the possibility of spaces differing--some more, some less--from that in which we live. And some of these spaces differ so little from Euclidean space, where distances such as we can measure are concerned, that it is impossible to discover by observation whether our actual space is strictly Euclidean or of one of these other kinds.
  

1.14_-_The_Structure_and_Dynamics_of_the_Self, #Aion, #Carl Jung, #Psychology
  not get as far as that, but it points unmistakably in that direc-
  tion. Moreover, all the Mathematical and physical elements
  from which a theory of energy could have been constructed were
  --
  Our present attempts may be bold, but I believe they are on the
  right lines. Mathematics, for instance, has more than once
  proved that its purely logical constructions which transcend all

1.15_-_Index, #Aion, #Carl Jung, #Psychology
  257, 260
  Mathematics, 261
  Matsya, 176

1.15_-_The_Supramental_Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  destiny.
  The parallel with nuclear physics is even more striking if we describe the supramental power as it appears to one who inwardly sees. We have said that the higher we rise in consciousness, the more stable and unbroken the light: from the intuitive sparks to the "stable flashes" of the overmind, the light becomes more and more homogeneous. One might imagine, then, that the supramental light is a kind of luminous totality, utterly still and compact, without the tiniest interstice. But, remarkably, the quality of the supramental light is very different from that of other levels of consciousness: it combines both complete stillness and the most rapid movement; here, too, the two opposite poles have become integrated. We can only state the fact without being able to explain it. This is how the Mother describes her first experience with the supramental light: There was an overwhelming impression of power, warmth, gold: it wasn't fluid; it was like a powdering. And each of these things (one can't call them particles or fragments, or even dots, unless "dot" is used in the Mathematical sense of a point that takes up no space) was like living gold a warm gold dust. It wasn't bright, it wasn't dark, nor was it a light as we understand it: a multitude of tiny golden points, nothing but that. It was as if they were touching my eyes, my face. And with a sense of tremendous power! At the same time, there was a feeling of such plenitude the peace of omnipotence. It was rich, full. It was movement at its utmost, infinitely faster than anything we can conceive of, yet at the same time, there was absolute peace and perfect stillness.284 Years later, when the experience had become quite familiar to her, the Mother spoke of it in these terms: It is a movement that is like an eternal Vibration, with neither beginning nor end.
  Something that exists from all eternity, for all eternity, and that has no divisions in time; only when it is projected upon a screen does it begin assuming time-divisions; it isn't possible to say one second, or one instant . . . it's very difficult to explain. Scarcely has it been perceived,

1.15_-_The_Value_of_Philosophy, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  
  Philosophy, like all other studies, aims primarily at knowledge. The knowledge it aims at is the kind of knowledge which gives unity and system to the body of the sciences, and the kind which results from a critical examination of the grounds of our convictions, prejudices, and beliefs. But it cannot be maintained that philosophy has had any very great measure of success in its attempts to provide definite answers to its questions. If you ask a Mathematician, a mineralogist, a historian, or any other man of learning, what definite body of truths has been ascertained by his science, his answer will last as long as you are willing to listen. But if you put the same question to a philosopher, he will, if he is candid, have to confess that his study has not achieved positive results such as have been achieved by other sciences. It is true that this is partly accounted for by the fact that, as soon as definite knowledge concerning any subject becomes possible, this subject ceases to be called philosophy, and becomes a separate science. The whole study of the heavens, which now belongs to astronomy, was once included in philosophy; Newton's great work was called 'the Mathematical principles of natural philosophy'. Similarly, the study of the human mind, which was a part of philosophy, has now been separated from philosophy and has become the science of psychology. Thus, to a great extent, the uncertainty of philosophy is more apparent than real: those questions which are already capable of definite answers are placed in the sciences, while those only to which, at present, no definite answer can be given, remain to form the residue which is called philosophy.
  

1.18_-_FAITH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  THE word faith has a variety of meanings, which it is important to distinguish. In some contexts it is used as a synonym for trust, as when we say that we have faith in Dr. Xs diagnostic skill or in lawyer Ys integrity. Analogous to this is our faith in authoritythe belief that what certain persons say about certain subjects is likely, because of their special qualifications, to be true. On other occasions faith stands for belief in propositions which we have not had occasion to verify for ourselves, but which we know that we could verify if we had the inclination, the opportunity and the necessary capacities. In this sense of the word we have faith, even though we may never have been to Australia, that there is such a creature as a duck-billed platypus; we have faith in the atomic theory, even though we may never have performed the experiments on which that theory rests, and be incapable of understanding the Mathematics by which it is supported. And finally there is the faith, which is a belief in propositions which we know we cannot verify, even if we should desire to do sopropositions such as those of the Athanasian Creed or those which constitute the doctrine of the Immaculate Conception. This kind of faith is defined by the Scholastics as an act of the intellect moved to assent by the will.
  

1.18_-_Mind_and_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5:What Mind, Life and Body are in their supreme sources and what therefore they must be in the integral completeness of the divine manifestation when informed by the Truth and not cut off from it by the separation and the ignorance in which presently we live, - this then is the problem that we have next to consider. For there they must have already their perfection towards which we here are growing, - we who are only the first shackled movement of the Mind which is evolving in Matter, we who are not yet liberated from the conditions and effects of that involution of spirit in form, that plunge of Light into its own shadow by which the darkened material consciousness of physical Nature was created. The type of all perfection towards which we grow, the terms of our highest evolution must already be held in the divine Real-Idea; they must be there formed and conscious for us to grow towards and into them: for that preexistence in the divine knowledge is what our human mentality names and seeks as the Ideal. The Ideal is an eternal Reality which we have not yet realised in the conditions of our own being, not a non-existent which the Eternal and Divine has not yet grasped and only we imperfect beings have glimpsed and mean to create.
  6:Mind, first, the chained and hampered sovereign of our human living. Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer. Even with what exists only as obvious parts and fractions, Mind establishes this fiction of its ordinary commerce that they are things with which it can deal separately and not merely as aspects of a whole. For, even when it knows that they are not things in themselves, it is obliged to deal with them as if they were things in themselves; otherwise it could not subject them to its own characteristic activity. It is this essential characteristic of Mind which conditions the workings of all its operative powers, whether conception, perception, sensation or the dealings of creative thought. It conceives, perceives, senses things as if rigidly cut out from a background or a mass and employs them as fixed units of the material given to it for creation or possession. All its action and enjoyment deal thus with wholes that form part of a greater whole, and these subordinate wholes again are broken up into parts which are also treated as wholes for the particular purposes they serve. Mind may divide, multiply, add, subtract, but it cannot get beyond the limits of this Mathematics. If it goes beyond and tries to conceive a real whole, it loses itself in a foreign element; it falls from its own firm ground into the ocean of the intangible, into the abysms of the infinite where it can neither perceive, conceive, sense nor deal with its subject for creation and enjoyment. For if Mind appears sometimes to conceive, to perceive, to sense or to enjoy with possession the infinite, it is only in seeming and always in a figure of the infinite. What it does thus vaguely possess is simply a formless Vast and not the real spaceless infinite. The moment it tries to deal with that, to possess it, at once the inalienable tendency to delimitation comes in and the Mind finds itself again handling images, forms and words. Mind cannot possess the infinite, it can only suffer it or be possessed by it; it can only lie blissfully helpless under the luminous shadow of the Real cast down on it from planes of existence beyond its reach. The possession of the Infinite cannot come except by an ascent to those supramental planes, nor the knowledge of it except by an inert submission of Mind to the descending messages of the Truth-conscious Reality.
  7:This essential faculty and the essential limitation that accompanies it are the truth of Mind and fix its real nature and action, svabhava and svadharma; here is the mark of the divine fiat assigning it its office in the complete instrumentation of the supreme Maya, - the office determined by that which it is in its very birth from the eternal self-conception of the Self-existent. That office is to translate always infinity into the terms of the finite, to measure off, limit, depiece. Actually it does this in our consciousness to the exclusion of all true sense of the Infinite; therefore Mind is the nodus of the great Ignorance, because it is that which originally divides and distributes, and it has even been mistaken for the cause of the universe and for the whole of the divine Maya. But the divine Maya comprehends Vidya as well as Avidya, the Knowledge as well as the Ignorance. For it is obvious that since the finite is only an appearance of the Infinite, a result of its action, a play of its conception and cannot exist except by it, in it, with it as a background, itself form of that stuff and action of that force, there must be an original consciousness which contains and views both at the same time and is intimately conscious of all the relations of the one with the other. In that consciousness there is no ignorance, because the infinite is known and the finite is not separated from it as an independent reality; but still there is a subordinate process of delimitation, - otherwise no world could exist, - a process by which the ever dividing and reuniting consciousness of Mind, the ever divergent and convergent action of Life and the infinitely divided and self-aggregating substance of Matter come, all by one principle and original act, into phenomenal being. This subordinate process of the eternal Seer and Thinker, perfectly luminous, perfectly aware of Himself and all, knowing well what He does, conscious of the infinite in the finite which He is creating, may be called the divine Mind. And it is obvious that it must be a subordinate and not really a separate working of the Real-Idea, of the Supermind, and must operate through what we have described as the apprehending movement of the Truth-consciousness.

1.201_-_Socrates, #unset, #Sri Aurobindo, #Integral Yoga
  Now, whenever someone starts to ascend from the things of this world through loving boys in the right way, and begins to discern that beauty, he is almost in reach of the goal. And the correct way for him to go, or be led by another, to the things of love,199 is to begin from the beautiful things in this world, and using these as steps, to climb ever upwards for the sake of that other beauty, going from one to two and from two to all beautiful bodies, and from beautiful bodies to beautiful practices, and from beautiful practices to beautiful kinds of knowledge,200 and from beautiful kinds of knowledge finally to that particular
   monoeides; literally, in single form. erotica. See glossary. Mathemata (plural) is used here rather than episteme. See glossary.
  

1.29_-_What_is_Certainty?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  Not unaware am I that these conceptions are at first exceedingly difficult to formulate clearly. I wouldn't go so far as to say that one would have to be a Master of the Temple to understand them; but it is really very necessary to have grasped firmly the doctrine that "a thing is only true insofar as it contains its contradiction in itself." (A good way to realize this is by keeping up a merry dance of paradoxes, such as infest Logic and Mathematics. The repeated butting of the head against a brick wall is bound in the long run to shake up the little grey cells (as Poirot[57] might say), teach you to distrust any train of argument, however apparently impeccable the syllogisms, and to seek ever more eagerly the dawn of that Neschamic consciousness where all these things are clearly understood, although impossible to express in rational language.)
  

1.32_-_How_can_a_Yogi_ever_be_Worried?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  There are two ways of looking at the problem. One is what I may call the Mathematical. If I have ten and sixpence in the world and but a half-guinea cigar, I have no money left to buy a box of matches. To "snap out of it" and recover my normal serenity requires only a minute effort, and the whole of my magical energy is earmarked for the Great Work. I have none left to make that effort. Of course, if the worry is enough to interfere with that Work, I must detail a corporal's file to abate the nuisance.
  

1.39_-_Prophecy, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  5. The verification must be simple, natural, unique and unmistakable. Forced and far-fetched explanations, distortions of Qabalistic or other Mathematical reasoning, are barred.
  
  --
  
  For instance (although it is not prediction) consider "Love is the law, love under will." Yes, that sounds very well; I dare say that is an excellent point of philosophy. But! well, anyone might say that. Oh, no! For when we use the Greek of the technical terms, we find , Love, and & Alpha, Will, both of the value of 93 and these only two blossoms of the Tree whose root is 31, and the entire numerical-verbal system based thereupon organized with incredibly simple intricacy; well, that is an Eohippus of an entirely different tint! It is no more the chance (if happy) statement of any smooth-tongued philosopher, but the evidence of, and the key to, an incalculably vast design. As well attribute the Riemann-Christoffel Tensor to the "happy thought" of some post-prandial Mathematician.
  

1.40_-_Coincidence, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  Anyone who gambles at all is either a dilettante, a crook, or a B.F. If you could get the B.F.'s to understand the very elementary Mathematics set forth above, good-night to gambling! And a good riddance, at that! Well, there is one advantage in the system; it does help the intelligent man to steal a march on his neighbours!
  

1.42_-_This_Self_Introversion, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  It is really rather like that! One of my Mathematically-minded disciples J.W.N. Sullivan, I think told me that his sinister science had one peculiarly devilish pitfall; one is so satisfactorily equipped for work if one had but a bit of paper and a pencil and a comfortable bed! He had to make a point of severe physical exercise to escape becoming bed-ridden in his early twenties!
  

1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  Alas! It is unlikely that either you or I should come upon a copy of Max Beerbohm's portrait of Mathew Arnold; but Raven Hill's famous cartoon is history, and can be told as such without the illustration.
  

1.49_-_Thelemic_Morality, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  Then as to his "Means:" as he cannot possibly know for certain whether they are suitable or not, he can only rely on his inherited instincts, his learning, his traditions, and his experience. Of these all but the first lie wholly in the intellectual Sphere, the Ruach, and can accordingly be knocked into any desired shape at will, by dint of a little manipulation: and if Thelema has freed him morally, as it should have done, from all the nonsense of Plato, Manu, Draco, Solon, Paul (with his harpy brood), John Stuart Mill and Kant, he can make his decision with purely objective judgment. (Where would Mathematics be if certain solutions were a priori inadmissible?) But then, what about that plaguy first weapon in his armoury? It must be these instincts, simply because we have eliminated all the other possibilities.
  

1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  Incidentally, Bertrand Russell has given us a superb Mathematical proof of this theorem; but I won't afflict you with it at this time of asking.
  

1.65_-_Man, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  [4 Worlds] This duplicates the G.'.D.'. confusion of the parts of the soul with the four Qabalistic worlds as started by Mathers through misinterpretation of traditional Qabalah. The error of omitting the sixth traditional part, the Guff, is also perpetuated here. No big issue, but I'm picky WEH. The confusion between the Qabalistic worlds and parts of the soul first appears to have been perpetrated by Mathers in his introduction to Kabbalah Unveiled (s.72 and subjoined plate). The G'uph, identified with the physical body, is mentioned in the account of the Qabalistic Soul in Zalewski, Kabbalah of the Golden Dawn T.S.
  

1.66_-_Vampires, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  (And, in the meanwhile, the Mathematical physicists are knocking the bottom clean out of their ship by shewing that causality itself is little more than a maniac's raving!)
  

1.72_-_Education, #Magick Without Tears, #Aleister Crowley, #Philosophy
    It is important that thou shouldst understand as early as may be what is the true Will of the Child in the Matter of his Career. Be thou well aware of all Ideals and Daydreams; for the Child is himself, and not thy Toy. Recall the comic Tragedy of Napoleon and the King of Rome; build not an House for a wild Goat, nor plant a Forest for the Domain of a Shark. But be thou vigilant for every Sign, conscious or unconscious, of the Will of the Child, giving him then all Opportunity to pursue the Path which he thus indicates. Learn this, that he, being young, will weary quickly of all false Ways, however pleasant they may be to him at the Outset; but of the true Way he will not weary. This being in this Manner discovered, thou mayst prepare it for him perfectly; for no man can keep all Roads open for ever. And to him making his Choice explain how one may not travel far on any one Road without a general Knowledge of Things apparently irrelevant. And with that he will understand, and bend him wisely to his Work.
    DE ARTE MENTIS COLENDI (1) MathEMATICA[144]
  
    Now, concerning the first Foundation of Thy Mind I will say somewhat. Thou shalt study with Diligence in the Mathematics, because thereby shall be revealed unto thee the Laws of thine own Reason and the Limitations thereof. This Science manifesteth unto thee thy true Nature in respect of the Machinery whereby it worketh, and showeth in pure Nakedness, without Clothing of Personality or Desire, the Anatomy of thy conscious Self. Furthermore, by this thou mayst understand the Essence of the Relations between all Things, and the Nature of Necessity, and come to the Knowledge of Form. For this Mathematics is as it were the last Veil before the Image of Truth, so that there is no Way better than our Holy Qabalah, which analyseth all Things soever, and reduceth them to pure Number; and thus their Natures being no longer coloured and confused, they may be regulated and formulated in Simplicity by the Operation of Pure Reason, to their great Comfort in the Work of our Transcendental Art, whereby the Many become One.
    SEQUITUR (2) CLASSICA[145]
  
    My son, neglect not in any wise the study of the Writings of Antiquity, and that in the original Language. For by this thou shalt discover the History of the Structure of thy Mind, that is, its Nature regarded as the last Term in a Sequence of Causes and Effects. For thy Mind hath been built up of these Elements, so that in these Books thou mayst bring into the Light thine own sub-conscious Memories. And thy Memory is as it were the Mortar in the House of thy Mind, without which is no Cohesion or Individuality possible, so that it is called Dementia. And these Books have lived long and become famous because they are the Fruits of ancient Trees whereof thou art directly the Heir, wherefore (say I) they are more truly germane to thine own Nature than Books of Collateral Offshoots, though such were in themselves better and wiser. Yes, O my son, in these Writings thou mayst study to come to the true Comprehension of thine own Nature, and that of the whole Universe, in the dimensions of Time, even as the Mathematic declareth it in that of Space: that is, of Extension. Moreover, by this Study shall the Child comprehend the Foundation of Manners: the which, as sayeth one of the Sons of Wisdom, maketh Man.
    SEQUITUR (3) SCIENTIFICA[146]
  --
  
  I suppose I might have put it more concisely: Classics is itself Initiation, being the key of the Unconscious; Mathematics is the Art of manipulating the Ruach, and of raising it to Neschamah; and Science is co-terminous with Magick.
  

1.77_-_Work_Worthwhile_-_Why?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  You say that I have advanced an invulnerable theory of the Universe in philosophical and Mathematical language, and you suppose (underlined three times with two question marks) that one could, with a great effort, deduce therefrom perfectly good reasons for an unswerving contemplation of one's umbilicus, or the performance of strange dances and the vibration of mysterious names. But what are you to say (you enquire) to the ordinary Bloke-on-the-Boulevard, to the man of the world who has acquired a shrewd knowledge of Nature, but finds no rational guide to the conduct of life. He observes many unsatisfactory elements in the way things go, and for his own sake would like to "remould them nearer to the heart's desire, to refurbish the clich of Fitzgerald about "this sorry scheme of things." He is not in the least interested in the learned exposition of 0 = 2. But he is aware that the AA professes a sound solution of the problem of conduct and would like to know if its programme can be justified in terms of Common Sense.
  
  --
  
  In all such cases the operative consciousness does not reside in any single person, as one might argue that it did when an orator "carries away" his audience. But these remarks have rather shunted one into a siding away from the main line of argument. My most important point is to insist that even with the most familiar forms of energy, man has done no creative work so ever. He has discovered, examined, measured (rather clumsily) and used, but in no case has he understood, still less explained, the causes of phenomena. Sometimes he cannot even reconcile different "laws of Nature." So we find J.W.N. Sullivan exclaiming "The scientific adventure may yet have to be abandoned," and to me personally he confessed "It may yet turn out that the Mathematical approach to Reality may have to be supplanted by the Magical."
  

1.83_-_Epistola_Ultima, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  Take a simple matter like Mathematics as our analogy. The schoolboy struggling with the Rule of Three is a very rudimentary image of the advanced Mathematician working on the differential calculus.
  
  --
    The Book of the Sacred Magic of Abramelin the Mage, 374
    MacGregor Mathers
  

2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  This opens the way for other explanations which make Consciousness the creator of this world out of an apparent original Inconscience. A Mind, a Will seems to have imagined and organised the universe, but it has veiled itself behind its creation; its first erection has been this screen of an inconscient Energy and a material form of substance, at once a disguise of its presence and a plastic creative basis on which it could work as an artisan uses for his production of forms and patterns a dumb and obedient material. All these things we see around us are then the thoughts of an extra-cosmic Divinity, a Being with an omnipotent and omniscient Mind and Will, who is responsible for the Mathematical law of the physical universe, for its artistry of beauty, for its strange play of samenesses and variations, of concordances and discords, of combining and intermingling opposites, for the drama of consciousness struggling to exist and seeking to affirm itself in an inconscient universal order. The fact that this Divinity is invisible to us, undiscoverable by our mind and senses, offers no difficulty, since self-evidence or direct sign of an extra-cosmic Creator could not be expected in a cosmos which is void of his presence: the patent signals everywhere of the works of an Intelligence, of law, design, formula, adaptation of means to end, constant and inexhaustible invention, fantasy even but restrained by an ordering Reason might be considered sufficient proof of this origin of things. Or if this Creator is not entirely supracosmic, but is also immanent in his works, even then there need be no other sign of him, - except indeed to some consciousness evolving in this inconscient world, but only when its evolution reached a point at which it could become aware of the indwelling Presence. The intervention of this evolving consciousness would not be a difficulty, since there would be no contradiction of the basic nature of things in its appearance; an omnipotent Mind could easily infuse something of itself into its creatures. One difficulty remains; it is the arbitrary nature of the creation, the incomprehensibility of its purpose, the crude meaninglessness of its law of unnecessary ignorance, strife and suffering, its ending without a denouement or issue. A play? But why this stamp of so many undivine elements and characters in the play of One whose nature must be supposed to be divine?
  
  --
  
  On that hypothesis, there must be behind the action of the material Energy a secret involved Consciousness, cosmic, infinite, building up through the action of that frontal Energy its means of an evolutionary manifestation, a creation out of itself in the boundless finite of the material universe. The apparent inconscience of the material Energy would be an indispensable condition for the structure of the material world-substance in which this Consciousness intends to involve itself so that it may grow by evolution out of its apparent opposite; for without some such device a complete involution would be impossible. If there is such a creation by the Infinite out of itself, it must be the manifestation, in a material disguise, of truths or powers of its own being: the forms or vehicles of these truths or powers would be the basic general or fundamental determinates we see in Nature; the particular determinates, which otherwise are unaccountable variations that have emerged from the vague general stuff in which they originate, would be the appropriate forms or vehicles of the possibilities that the truths or powers residing in these fundamentals bore within them. The principle of free variation of possibilities natural to an infinite Consciousness would be the explanation of the aspect of inconscient Chance of which we are aware in the workings of Nature, - inconscient only in appearance and so appearing because of the complete involution in Matter, because of the veil with which the secret Consciousness has disguised its presence. The principle of truths, real powers of the Infinite imperatively fulfilling themselves would be the explanation of the opposite aspect of a mechanical Necessity which we see in Nature, mechanical in appearance only and so appearing because of the same veil of Inconscience. It would then be perfectly intelligible why the Inconscient does its works with a constant principle of Mathematical architecture, of design, of effective arrangement of numbers, of adaptation of means to ends, of inexhaustible device and invention, one might almost say, a constant experimental skill and an automatism of purpose. The appearance of consciousness out of an apparent Inconscience would also be no longer inexplicable.
  

2.01_-_MASTER_AND_DISCIPLE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  What a shame! How foolish I am! This is not Mathematics or history or literature, that one can teach it to others. No, this is the deep mystery of God. What he says appeals to me."
  

2.01_-_The_Yoga_and_Its_Objects, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
   perplex many minds. Remember that one-sided philosophies are always a partial statement of truth. The world, as God has made it, is not a rigid exercise in logic but, like a strain of music, an infinite harmony of many diversities, and his own existence, being free and absolute, cannot be logically defined. Just as the best religion is that which admits the truth of all religions, so the best philosophy is that which admits the truth of all philosophies and gives each its right place. Maya is one realisation, an important one which Shankara overstressed because it was most vivid to his own experience. For yourself leave the word for subordinate use and fix rather on the idea of Lila, a deeper and more penetrating word than Maya. Lila includes the idea of Maya and exceeds it; nor has it that association of the vanity of all things, useless to you who have elected to remain and play with Sri Krishna in
  Mathura and Brindavan.
  

2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  We see that the Absolute, the Self, the Divine, the Spirit, the Being is One; the Transcendental is one, the Cosmic is one: but we see also that beings are many and each has a self, a spirit, a like yet different nature. And since the spirit and essence of things is one, we are obliged to admit that all these many must be that One, and it follows that the One is or has become many; but how can the limited or relative be the Absolute and how can man or beast or bird be the Divine Being? But in erecting this apparent contradiction the mind makes a double error. It is thinking in the terms of the Mathematical finite unit which is sole in limitation, the one which is less than two and can become two only by division and fragmentation or by addition and multiplication; but this is an infinite Oneness, it is the essential and infinite Oneness which can contain the hundred and the thousand and the million and billion and trillion. Whatever astronomic or more than astronomic figures you heap and multiply, they cannot overpass or exceed that Oneness; for, in the language of the Upanishad, it moves not, yet is always far in front when you would pursue and seize it. It can be said of it that it would not be the infinite Oneness if it were not capable of an infinite multiplicity; but that does not mean that the One is plural or can be limited or described as the sum of the Many: on the contrary, it can be the infinite Many because it exceeds all limitation or description by multiplicity and exceeds at the same time all limitation by finite conceptual oneness. Pluralism is an error because, though there is the spiritual plurality, the many souls are dependent and interdependent existences; their sum also is not the One nor is it the cosmic totality; they depend on the One and exist by its Oneness: yet the plurality is not unreal, it is the One Soul that dwells as the individual in these many souls and they are eternal in the One and by the one Eternal.
  
  --
  
  This incoercible unity in all divisions and diversities is the Mathematics of the Infinite, indicated in a verse of the Upanishads - "This is the complete and That is the complete; subtract the complete from the complete, the complete is the remainder."
  
  --
  
  If we admit the Divine Being, the supreme Person and AllPerson as the Ishwara, a difficulty arises in understanding his rule or government of world-existence, because we immediately transfer to him our mental conception of a human ruler; we picture him as acting by the mind and mental will in an omnipotent arbitrary fashion upon a world on which he imposes his mental conceptions as laws, and we conceive of his will as a free caprice of his personality. But there is no need for the Divine Being to act by an arbitrary will or idea as an omnipotent yet ignorant human being - if such an omnipotence were possible - might do: for he is not limited by mind; he has an all-consciousness in which he is aware of the truth of all things and aware of his own all-wisdom working them out according to the truth that is in them, their significance, their possibility or necessity, the imperative selfness of their nature. The Divine is free and not bound by laws of any making, but still he acts by laws and processes because they are the expression of the truth of things, - not their mechanical, Mathematical or other outward truth alone, but the spiritual reality of what they are, what they have become and have yet to become, what they have it within themselves to realise. He is himself present in the working, but he also exceeds and can overrule it; for on one side Nature works according to her limited complex of formulas and is informed and supported in their execution by the Divine Presence, but on the other side there is an overseeing, a higher working and determination, even an intervention, free but not arbitrary, often appearing to us magical and miraculous because it proceeds and acts upon Nature from a divine Supernature: Nature here is a limited expression of that Supernature and open to intervention or mutation by its light, its force, its influence. The mechanical, Mathematical, automatic law of things is a fact, but within it there is a spiritual law of consciousness at work which gives to the mechanical steps of Nature's forces an inner turn and value, a significant rightness and a secretly conscious necessity, and above it there is a spiritual freedom that knows and acts in the supreme and universal truth of the Spirit. Our view of the divine government of the world or of the secret of its action is either incurably anthropomorphic or else incurably mechanical; both the anthropomorphism and mechanism have their elements of truth, but they are only a side, an aspect, and the real truth is that the world is governed by the One in all and over all who is infinite in his consciousness and it is according to the law and logic of an infinite consciousness that we ought to understand the significance and building and movement of the universe.
  

2.02_-_Habit_2_Begin_with_the_End_in_Mind, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  
  Dr. Charles Garfield has done extensive research on peak performers, both in athletics and in business. He became fascinated with peak performance in his work with the NASA program, watching the astronauts rehearse everything on earth again and again in a simulated environment before they went to space. Although he had a doctorate in Mathematics, he decided to go back and get another Ph.D. in the field of psychology and study the characteristics of peak performers.
  

2.02_-_IN_THE_COMPANY_OF_DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  The Master said, again: "The one goal of life is to cultivate love for God, the love that the milkmaids, the milkmen, and the cowherd boys of Vrindvan felt for Krishna. When Krishna went away to Mathura, the cowherds roamed about weeping bitterly because of their separation from Him."
  
  --
  
  MASTER: "Sin begets its own result. This is God's law. Won't you burn our tongue if you chew a chilli? In his youth Mathur6 led a rather fast life; so he suffered from various diseases before his death.
  

2.04_-_ADVICE_TO_HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  "Sometimes I used to assume a rajasic mood in order to practise renunciation. Once I had the desire to put on a gold-embroidered robe, wear a ring on my finger, and smoke a hubble-bubble with a long pipe. Mathur Babu procured all these things for me. I wore the gold-embroidered robe and said to myself after a while, 'Mind! This is what is called a gold-embroidered robe.' Then I took it off and threw it away. I couldn't stand the robe any more. Again I said to myself, 'Mind! This is called a shawl, and this a ring, and this, smoking a hubble-bubble with a long pipe.' I threw those things away once for all, and the desire to enjoy them never arose in my mind again."
  
  --
  
  "When one gets into such a state of mind, one doesn't enjoy any conversation but that about God. I used to weep when I heard people talk about worldly matters. When I accompanied Mathur Babu on a pilgrimage, we spent a few days in Benares at Raja Babu's house. One day I was seated in the drawing-room with Mathur Babu, Raja Babu, and others. Hearing them talk about various worldly things, such as their business losses and so forth, I wept bitterly and said to the Divine Mother: 'Mother, where have You brought me? I was much better off in the temple garden at Dakshineswar. Here I am in a place where I must bear about "woman and gold". But at Dakshineswar I could avoid it.' "
  
  --
  
  "While visiting the holy places, I would sometimes suffer great agony. Once I went with Mathur to Raja Babu's drawing-room in Benares. I found that they talked there only of worldly matters - money, real estate, and the like. At this I burst into tears. I said to the Divine Mother, weeping: 'Mother! Where hast Thou brought me? I was much better off at Dakshineswar.' In Allahabad I noticed the same things that I saw elsewhere - the same ponds, the same grass, the same trees, the same tamarind-leaves.
  
  --
  
  "But one undoubtedly finds inspiration in a holy place. I accompanied Mathur Babu to Vrindvan. Hriday and the ladies of Mathur's family were in our party. No sooner did I see the Kaliyadaman Ghat than a divine emotion surged up within me. I was completely overwhelmed. Hriday used to bathe me there as if I were a small child.
  

2.05_-_Apotheosis, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  Yours in the bowels of Christ,
  COTTON MathER
  
  --
  as here, many have known that the proper field of battle is not geographical
  but psychological (compare Rumi, Mathnawi, 2. 2525: "What is 'beheading'?
  Slaying the carnal soul in the holy war."); nevertheless, the popular and ortho

2.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  "Once a thief stole the jewels from the images in the temple of Radhakanta. Mathur Babu entered the temple and said to the Deity: 'What a shame, O God! You couldn't save Your own ornaments.' 'The idea!' I said to Mathur. 'Does He who has Lakshmi for His handmaid and attendant ever lack any splendour? Those jewels may be precious to you, but to God they are no better than lumps of clay. Shame on you! You shouldn't have spoken so meanly. 'What riches can you give to God to magnify His glory?'
  

2.07_-_The_Cup, #Liber ABA, #Aleister Crowley, #Philosophy
  61:Further meditation of certain sorts is useful: not the strict meditation which endeavours to still the mind, but such a meditation as Samasati. footnote: See Equinox V, "The Training of the Mind"; Equinox II, "The Psychology of Hashish": Equinox VII, "Liber DCCCCXIII."
  62:On the exoteric side if necessary the mind should be trained by the study of any well-developed science, such as chemistry, or Mathematics.
  63:The idea of organization is the first step, that of interpretation the second. The Master of the Temple, whose grade corresponds to Binah, is sworn to "interpret every phenomenon as a particular dealing of God with his soul."

2.08_-_ALICE_IN_WONDERLAND, #God Exists, #Swami Sivananda Saraswati, #Hinduism
  
  Go further still. The doctrine of relativity lands in a mere idea of the cosmos. The space-time stuff that they speak of as the ultimate substance is not a hard reality. Neither can space be called a hard reality like a table, nor time. But, researches into the substance of physics seem to conclude that the hardest realities like hills and rocks are constituted of configurations of the space-time continuum. We cannot understand what this space-time continuum is except that it is a Mathematical heap of point-events in the brain of the scientistand not a human scientist at that!
  
  --
  
  It pinpoints, pressurises into a movement, a force. And space-time becomes motion, manifesting itself into the primary qualities of length, breadth and height. Remember length, breadth and height do not mean length, breadth and height of a substance. They have never come into being. These are difficult things to understand. Only a purely impersonal thinker or Mathematician will be able to appreciate or understand. How can there be a conception of length, breadth and height unless objects are there?
  
  --
  
  Ideas are therefore not ideas of things which are earlier than the ideas, just as space and time are not subsequent to what we call the objective world, but precedent to the objective world. It is the final conclusion of Sir James Jean, for instance, that God must be a Mathematician. It is not a man thinking Mathematical point, but Mathematics itself. How can you only think Mathematics, without a person thinking Mathematics? He says it is a Mathematical consciousness, highly abstract, purely impersonal, and the universe is nothing but conceptions of Mathematical point-events.
  

2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD, #God Exists, #Swami Sivananda Saraswati, #Hinduism
  
  First ::: By unwavering Mathematical law we can prove that our universe was designed and executed by a great engineering intelligence.
  
  Suppose you put ten pennies, marked from one to ten, into your pocket and give them a good shuffle. Now try to take them out in sequence from one to ten, putting back the coin each time and shaking them all again. Mathematically we know that your chance of first drawing number one is one in ten; of drawing one and two in succession, one in 100; of drawing one, two and three in succession, one in 1000, and so on; your chance of drawing them all, from number one to number ten in succession, would reach the unbelievable figure of one in ten billion.
  

2.09_-_The_Pantacle, #Liber ABA, #Aleister Crowley, #Philosophy
  26:It is important that he should strive to excel in some sport, and that that sport should be the one best calculated to keep his body in health.
  27:He should have a thorough grounding in classic, Mathematics, and science; also enough general knowledge of modern languages and of the shifts of life to enable him to travel in any part of the world with ease and security.
  28:History and geography he can pick up as he wants them; and what should interest him most in any subject is its links with some other subject, so that his Pantacle may not lack what painters call "composition."

2.0_-_THE_ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  indispensable condition to tradition, to culture and to scientific
  unity; natural science hand in hand with Mathematics and mechanics
  was on the best possible road,--the sense for facts, the last and

2.1.03_-_Man_and_Superman, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  60
  Matter, one might say from a certain viewpoint, is purely a matter of Mathematics. That cannot be said of Mind or of Life.
  

2.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II), #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Such was the single-minded devotion of the gopis to Krishna that they didn't care to look at anyone but the Krishna they had seen at Vrindvan-the Shepherd Krishna, bedecked with a garland of yellow wild-flowers and wearing a peacock feather on His crest. At the sight of Krishna at Mathura with a turban on His head and dressed in royal robes, the gopis pulled down their veils. They would not look at His face. 'Who is this man?' they said. 'Should we violate our chaste love for Krishna by talking to him?'
  
  --
  
  "How faithful to Krishna the gopis were! After many entreaties to the door-keeper, the gopis entered the royal court in Mathura, where Krishna was seated as king. The door-keeper took them to Him; but at the sight of King Krishna wearing the royal turban, the gopis bent down their heads and said among themselves: 'Who is this man with a turban on his head? Should we violate our chaste love for Krishna by talking to him? Where is our beloved Krishna with the yellow robe and the bewitching crest with the peacock feather?'
  

2.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  "At that time I was almost unconscious of thc outer world. Mathur Babu kept me at his Janbazar mansion a few days. While living there I regarded myself as the handmaid of the Divine Mother. The ladies of the house didn't feel at all bashful with me. They felt as free before me as women feel before a small boy or girl. I used to escort Mathur's daughter to her husband's chamber with the maidservant.
  
  --
  
  "One day I begged Mathur to take me to Devendra Tagore's house. I said: 'Devendra chants the name of God, I want to see him. Will you take me there?' Mathur Babu was a very proud man. How could one expect him to go to another man's house uninvited? At first he hesitated. But then he said: 'All right. Devendra and I were fellow students. I will take you to him.'
  
  "Another day I learnt of a good man named Dina Mukherji, living at Baghbazar near the bridge. He was a devotee. I asked Mathur to take me there. Finding me insistent, he took me to Dina's house in a carriage. It was a small place. The arrival of a rich man in a big carriage embarrassed the inmates. We too were embarrassed. That day Dina's son was being invested with the sacred thread. The house was crowded, and there was hardly any place for Dina to receive us. We were about to enter a side room, when someone cried out: 'Please don't go into that room. There are ladies there.' It was really a distressing situation. Returning, Mathur Babu said, 'Father, I shall never listen to you again.' I laughed.
  
  --
  
  Ramlal sang about the love of the gopis for Sri Krishna. Akrura was about to drive Sri Krishna in a chariot from Vrindavan to Mathura. The gopis would not let Him go. Some held the wheels of the chariot; some lay down in front of it. They blamed Akrura, not knowing that Sri Krishna was leaving them of His own will. Akrura was explaining this to the gopis.
  
  --
  
  About the gopis, the Master said: "What deep love, what ecstatic devotion they had for Krishna! Radha painted the picture of Sri Krishna with her own hand, but did not paint His legs lest He should run away to Mathura! I used to sing these songs very often during my boyhood. I could reproduce the whole drama from memory."
  

2.12_-_The_Origin_of_the_Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  Therefore ignorance and self-limiting division are not inherent and insuperable in the multiplicity of souls, are not the very nature of the multiplicity of Brahman. Brahman, as he exceeds the passivity and the activity, so too exceeds the unity and multiplicity. He is one in himself, but not with a self-limiting unity exclusive of the power of multiplicity, such as is the separated unity of the body and the mind; he is not the Mathematical integer, one, which is incapable of containing the hundred and is therefore less than the hundred. He contains the hundred, is one in all the hundred. One in himself, he is one in the many and the many are one in him. In other words, Brahman in his unity of spirit is aware of his multiplicity of souls and in the consciousness of his multiple souls is aware of the unity of all souls. In each soul he, the immanent Spirit, the Lord in each heart, is aware of his oneness. The Jivatman illumined by him, aware of its unity with the One, is also aware of its unity with the many. Our superficial consciousness, identified with body and with divided life and dividing mind, is ignorant; but that also can be illumined and made aware. Multiplicity, then, is not the necessary cause of the ignorance.
  Ignorance, as we have already stated, comes in at a later stage, as a later movement, when mind is separated from its spiritual and supramental basis, and culminates in this earthlife where the individual consciousness in the many identifies itself by dividing mind with the form, which is the only safe basis of division. But what is the form? It is, at least as we see it here, a formation of concentrated energy, a knot of the force of consciousness in its movement, a knot maintained in being by a constant whirl of action; but whatever transcendent truth or reality it proceeds from or expresses, it is not in any part of itself in manifestation durable or eternal. It is not eternal in its integrality, nor in its constituting atoms; for they can be disintegrated by dissolving the knot of energy in constant concentrated action which is the sole thing that maintains their apparent stability. It is a concentration of Tapas in movement of force on the form maintaining it in being which sets up the physical basis of division. But all things in the activity are, we

2.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  "One day he was reading the Git. He was so strict about his monastic rules that he would not read a holy book looking at a worldly man. So he turned his face toward me and his back on Mathur, who was also present. It was this holy man who told me of Nrada's path of devotion as suited to the people of the Kaliyuga."
  
  --
  
  Radha has come to Mathura, and that is why My skin is gold.
  
  --
  
  I cannot imagine where I am-in Mathura or Navadvip.
  
  --
  
  Perhaps because in Mathura sweet Radha has appeared, My skin
  
  --
  
  MASTER: "But again, there is a thing called nishtha, single-minded devotion. When the gopis went to Mathura they saw Krishna with a turban on His head. At this they pulled down their veils and said, 'Who is this man? Where is our Krishna with the peacock feather on His crest and the yellow cloth on His body?' Hanuman also had that unswerving devotion. He came to Dwaraka in the cycle of Dwapara. Krishna said to Rukmini, His queen, 'Hanuman will not be satisfied unless he sees the form of Rm.'
  

2.14_-_The_Unpacking_of_God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Put more simply, since every holon is incomplete or inconsistent, every holon issues a promissory note to the universe, which says, in effect: I can't pay you now, I can't achieve certainty and stability and completeness and consistency today, but I will gladly pay you tomorrow. And no holon ever delivers, or can deliver, on that promise.
  This IOU principle has, of course, started to become very obvious (and very famous) in certain branches of knowledge, particularly Mathematics, physics, and sociology (to name a few). In Mathematics, it shows up as Tarski's
  Theorem and Godel's Incompleteness Theorem, both of which are taken to mean that in any sufficiently developed Mathematical system (Mathematical holon), the holon can be either complete or consistent, but not both. That is, if the Mathematical system is made to be consistent (or self-certain), there remain fundamental truths that cannot be derived from the system itself (it is incomplete); but if the system is made to include these truths and thus attempts to become complete, then it inevitably (and inherently) contradicts itself at crucial points-it becomes inconsistent.
  Perhaps a simple example from sociology will illustrate what is involved. The United States and Japan are often taken as examples of two very different types of social organizations. Japan is an extremely coherent or very tightly woven society (it is consistent); but it achieves this consistency only by excluding foreign races (Japan's xenophobia being rather notorious). In other words, it is very consistent but very incomplete (very partial or very exclusionary).
  The United States, on the other hand, attempts to be as complete as possible, attempts to open its doors to any and all (the "melting pot"), but it does so at the cost of being rather incoherent and unstable: at times, the U.S. seems so willing to embrace various cultures that it is in danger of flying apart at the seams. It achieves a great deal of completeness at the cost of being inconsistent or incoherent or uncertain, of having no tightly knit unifying regime or common principle.3 In other words: complete or coherent, and the more of one, the less of the other-IOU.
  In Mathematics, the introduction of the IOU principle (in various ways, by Russell, Tarski, Godel), the introduction of "the paradoxes" in set theory, initially caused an uproar, almost panic, because it meant that set theory and arithmetic (and by implication, the whole of Mathematics) were on very shaky ground-that is to say, on selfcontradictory ground. And in a sense that is true, but Mathematics "escaped" the paradoxes by postulating unendingly expanding sets ("transfinite").
  We saw, in chapter 2, that this was just another example of "holons all the way up, all the way down." And we can see now that this also means that Mathematics simply issued a transfinite IOU to the Kosmos. Put rather simplistically, the only way for Mathematics to avoid profound self-contradiction is to postulate a yet higher level of inclusion, which avoids the paradoxes of one level-but then faces the same paradoxes on its own level. Another yet-higher level is thus postulated, and this continues endlessly ("transfinitely").
  Thus, the Mathematical paradoxes and IOUs of one level can be superseded at the next higher level (the next more-encompassing set), but that set then faces its own IOU (it is either incomplete or inconsistent), and that continues . . . forever. The sets must be postulated to expand forever, because the moment they stop, Mathematics becomes self-contradictory. Nobody ever actually sees all of these transfinite sets: they are just a promissory note that allows Mathematics both to keep going and to get going in the first place.
  Thus the IOU: it says, I cannot pay you now, but I will gladly pay you tomorrow. It will even gladly pay with lots of interest, because the point is: it can never actually pay. The debt is never settled. Mathematics, like all holons, lurches forward forever in an attempt to get over its inherent limitations, its "self-contradictions." (Recall Hegel: "Only insofar as something has contradiction in itself does it move, have impulse, or activity.")
  The point: all holons issue an IOU to the Kosmos, and the debt is never redeemed.

2.15_-_LAST_VISIT_TO_KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Mathur Babu and I went to the temple to see what was the matter. Addressing the image, Mathur said bitterly: 'What a shame, Lord! You are so worthless! The thief took all the ornaments from Your body, and You couldn't do a thing about it.' Thereupon I said to Mathur: 'Shame on you! How improper your words are! To God, the jewels you talk so much about are only lumps of clay. Lakshmi, the Goddess of Fortune, is His Consort. Do you mean to say that He should spend sleepless nights because a thief has taken your few rupees? You mustn't say such things.'
  

2.15_-_Reality_and_the_Integral_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  To our subjective mind the infinity of existence is one symbol, the infinity of non-existence is another symbol. The infinity of the Inconscient and the infinity of the Superconscient are two poles of the manifestation of the absolute Parabrahman, and our existence between these two poles and our passage from one to the other are a progressive seizing, a constant interpretation, a subjective building up in ourselves of this manifestation of the Unmanifest. Through such an unfolding of our self-existence we have to arrive at the consciousness of its ineffable Presence and of ourselves and the world and all that is and all that is not as the unveiling of that which never entirely unveils itself to anything other than its own self-light eternal and absolute.
  But this way of seeing things belongs to the action of the mind interpreting the relation between the Being and the external Becoming; it is valid as a dynamic mental representation corresponding to a certain truth of the manifestation, but subject to the proviso that these symbolic values of things do not make the things themselves mere significant counters, abstract symbols like Mathematical formulae or other signs used by the mind for knowledge: for forms and happenings in the universe are realities significant of Reality; they are self-expressions of That, movements and powers of the Being. Each form is there because it is an expression of some power of That which inhabits it; each happening is a movement in the working out of some Truth of the Being in its dynamic process of manifestation. It is this significance that gives validity to the mind's interpretative knowledge, its subjective construction of the universe; our mind is primarily a percipient and interpreter, secondarily and derivatively a creator. This indeed is the value of all mental subjectivity that it reflects in it some truth of the Being which exists independently of the reflection, - whether that independence presents itself as a physical objectivity or a supraphysical reality perceived by the mind but not perceptible by the physical senses.
  Mind, then, is not the original constructor of the universe: it is an intermediate power valid for certain actualities of being; an agent, an intermediary, it actualises possibilities and has its share in the creation, but the real creatrix is a Consciousness, an Energy inherent in the transcendent and cosmic Spirit.
  --
  This ego-centric attitude has in recent times been elevated into a valid standard of knowledge; it has been implicitly or explicitly held as an axiom that all truth must be referred to the judgment of the personal mind, reason and experience of every man or else it must be verified or at any rate verifiable by a common or universal experience in order to be valid. But obviously this is a false standard of reality and of knowledge, since this means the sovereignty of the normal or average mind and its limited capacity and experience, the exclusion of what is supernormal or beyond the average intelligence. In its extreme, this claim of the individual to be the judge of everything is an egoistic illusion, a superstition of the physical mind, in the mass a gross and vulgar error. The truth behind it is that each man has to think for himself, know for himself according to his capacity, but his judgment can be valid only on condition that he is ready to learn and open always to a larger knowledge. It is reasoned that to depart from the physical standard and the principle of personal or universal verification will lead to gross delusions and the admission of unverified truth and subjective phantasy into the realm of knowledge. But error and delusion and the introduction of personality and one's own subjectivity into the pursuit of knowledge are always present, and the physical or objective standards and methods do not exclude them. The probability of error is no reason for refusing to attempt discovery, and subjective discovery must be pursued by a subjective method of enquiry, observation and verification; research into the supraphysical must evolve, accept and test an appropriate means and methods other than those by which one examines the constituents of physical objects and the processes of Energy in material Nature.
  To refuse to enquire upon any general ground preconceived and a priori is an obscurantism as prejudicial to the extension of knowledge as the religious obscurantism which opposed in Europe the extension of scientific discovery. The greatest inner discoveries, the experience of self-being, the cosmic consciousness, the inner calm of the liberated spirit, the direct effect of mind upon mind, the knowledge of things by consciousness in direct contact with other consciousness or with its objects, most spiritual experiences of any value, cannot be brought before the tribunal of the common mentality which has no experience of these things and takes its own absence or incapacity of experience as a proof of their invalidity or their non-existence. Physical truth or formulas, generalisations, discoveries founded upon physical observation can be so referred, but even there a training of capacity is needed before one can truly understand and judge; it is not every untrained mind that can follow the Mathematics of relativity or other difficult scientific truths or judge of the validity either of their result or their process. All reality, all experience must indeed, to be held as true, be capable of verification by a same or similar experience; so, in fact, all men can have a spiritual experience and can follow it out and verify it in themselves, but only when they have acquired the capacity or can follow the inner methods by which that experience and verification are made possible. It is necessary to dwell for a moment on these obvious and elementary truths because the opposite ideas have been sovereign in a recent period of human mentality, - they are now only receding, - and have stood in the way of the development of a vast domain of possible knowledge. It is of supreme importance for the human spirit to be free to sound the depths of inner or subliminal reality, of spiritual and of what is still superconscient reality, and not to immure itself in the physical mind and its narrow domain of objective external solidities; for in that way alone can there come liberation from the Ignorance in which our mentality dwells and a release into a complete consciousness, a true and integral self-realisation and self-knowledge.
  An integral knowledge demands an exploration, an unveiling of all the possible domains of consciousness and experience.

2.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  'Mother,' I said, 'who will look after me? I haven't the power to take care of myself. I want to listen only to talk about Thee. I want to feed Thy devotees. I want to give a little help to those whom I chance to meet. How will all that be possible, Mother? Give me a rich man to stand by me.' That is why Mathur Babu did so much to serve me.
  
  --
  
  The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes.
  

2.17_-_M._AT_DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  "The worldly man always has some desire or other, though at times he shows much devotion to God. Once Mathur Babu was entangled in a lawsuit. He said to me in the shrine of Kli, 'Sir, please offer this flower to the Divine Mother.' I offered it unsuspectingly, but he firmly believed that he would attain his objective if I offered the flower.
  
  --
  
  Looking at the madhavi creeper, they said, 'O madhavi, give us back our Madhava!' The gopis were intoxicated with ecstatic love for Krishna. Akrura came to Vrindvan to take Krishna and Balarama to Mathura. When they mounted the chariot, the gopis clung to the wheels. They would not let the chariot move."
  
  --
  
  "Once Mathur Babu said to me: 'Father, there is nothing inside you but God. Your body is like an empty shell. It may look from outside like a pumpkin, but inside there is nothing-neither flesh nor seed. Once I saw you as someone moving with a veil on.'
  
  --
  
  Master's reminiscences of Mathura and Vrindvan "I went to Vrindvan with Mathur Babu. The moment I came to the Dhruva Ghat at Mathura, in a flash I saw Vasudeva crossing the Jamuna with Krishna in his arms.
  
  --
  
  "I wanted to visit Syamakunda and Radhakunda; so Mathur Babu sent me there in a palanquin. We had a long way to go. Food was put in the palanquin. While going over the meadow I was overpowerd with emotion and wept: 'O Krishna, I find everything the same; only You are not here. This is the very meadow where You tended the cows.'
  
  --
  
  "I went in to samdhi at the sight of the image of Bankuvihari. In that state I wanted to touch it. I did not want to visit Govindaji twice. At Mathura I dreamt of Krishna as the cowherd boy. Hriday dnd Mathur Babu had the same dream.
  

2.18_-_M._AT_DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  To the devotees he said, "Always sing devotional songs" Continuing, he said: "To love God and live in the company of the devotees: that is all. What more is there?" He said, again: "When Krishna went to Mathura, Yaoda came to Radha, who was absorbed in meditation. Afterwards Radha said to Yaoda: 'I am the Primordial Energy. Ask a boon of Me.' 'What other boon shall I ask of You?' said Yaoda. Only bless me that I may serve God with my body, mind, and tongue; that I may behold His devotees with these eyes, that I may meditate on Him with this mind, and that I may chant His name and glories with this tongue.'
  

2.19_-_THE_MASTER_AND_HIS_INJURED_ARM, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  "I used to sleep in the same room with Mathur and his wife. They took care of me as if I were their own child. I was then passing through a state of divine madness. Mathur would ask me, 'Father, do you hear our conversation?' 'Yes', I would reply.
  
  "Once Mathur's wife became suspicious of his movements and said to him, 'If you go anywhere, he must accompany you.' One day Mathur went to a certain place and asked me to wait downstairs. He returned after half an hour and said to me: 'Come, father, let us go now. The carriage is waiting.' When Mathur's wife asked me about it, I reported the thing correctly. I said to her: 'We went to a certain house. He told me to stay downstairs and himself went upstairs. He came down after half an hour and we left the place.' Of course she understood the thing in her own way.
  
  "A partner of Mathur's estate used to take fruits and vegetables stealthily from the temple garden. When the other partners asked me about it, I told them the exact truth."
  
  --
  
  "This childlike impatience of mine is nothing new. I used to ask Mathur Babu to feel my pulse and tell me whether I was ill.
  

2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  "Once I took Vaishnavcharan to Mathur Babu. Now, Vaishnavcharan was a very learned Vaishnava and an orthodox devotee of his sect. Mathur, on the other hand, was a devotee of the Divine Mother. They were engaged in a friendly discussion when suddenly Vaishnavcharan said, 'Kesava is the only Saviour.' No sooner did Mathur hear this than his face became red with anger and he blurted out, 'You rascal!' (All laugh.) He was a Shakta. Wasn't it natural for him to say that? I gave Vaishnavcharan a nudge.
  
  --
  
  "Once a Mrwri devotee wanted to give me some money. Mathur wanted to deed me some land. But I couldn't accept either.
  
  --
  
  During many a moonlit night Krishna would dance with Radha and the gopis in the sacred groves of Vrindvan, and on such occasions the gopis would experience the highest religious ecstasy. At the age of eleven Krishna was called to be the king of Mathura. He left the gopis, promising them, however, His divine vision whenever they concentrated on Him in their hearts.
  
  --
  
  Krishna has gone to Mathura to assume His royal duties. He has discarded His cowherd's dress and flute and put on the royal regalia. Radha's friends, after a hurried consultation, send a gopi to Mathura as messenger. She meets a woman of that city, of her own age, who asks her where she comes from.
  
  Radha's friend says: "I don't have to call Krishna. He Himself will come to me." But none the less, she follows the woman of Mathura and goes to Krishna's palace. In the street she weeps overcome with grief, and prays to Krishna: "O Hari, where are You? O Life of the gopis! O Enchanter of our hearts! O Beloved of Radha! O Hari, Remover of Your devotees' shame! Come to us once more! With great pride I said to the people of Mathura that You Yourself would come to me. Please do not humiliate me."
  
  In scorn says the woman of Mathura:
  
  --
  
  Come to me, Lord of Mathura!
  
  --
  
  "Before His departure for Mathura, Krishna wanted to give the Knowledge of Brahman to the gopis. He said to them: 'I dwell both inside and outside all beings. Why should you see only one form of Mine?' The gopis cried in chorus: 'O Krishna, do You want to go away from us? Is that why You are instructing us in Brahmajnana?'
  
  --
  
  "Once I spoke highly of Vaishnavcharan to Mathur and persuaded him to invite Vaishnavcharan to his house. Mathur welcomed him with great courtesy. He fed his guest from silver plates. Then do you know what happened? Vaishnav said in front of Mathur, 'You will achieve nothing whatsoever in spiritual life unless you accept Krishna as your Ideal.' Mathur was a follower of the Sakta cult and a worshipper of the Divine Mother. At once his face became crimson. I nudged Vaishnavcharan.
  
  --
  
  "Michael visited the temple garden when Narayan Shastri was living with me. Dwarika Babu, Mathur's eldest son, brought him here. The owners of the temple garden were about to get into a lawsuit with the English proprietors of the neighbouring powder magazine; so they wanted Michael's advice. I met him in the big room next to the manager's office. Narayan Shastri was with me. I asked Narayan to talk to him. Michael couldn't talk very well in Sanskrit. He made mistakes. Then they talked in the popular dialect. Narayan Shastri asked him his reason for giving up the Hindu religion. Pointing to his stomach, Michael said, 'It was for this.' Narayan said, 'What shall I say to a man who gives up his religion for his belly's sake?' Thereupon Michael asked me to say something. I said: 'I don't know why, but I don't feel like saying anything. Someone seems to be pressing my tongue.' "
  
  --
  
  Narendra sang one or two more songs. Then Vaishnavcharan sang, describing the grief of the gopis at the sight of Krishna as king of Mathura: O Hari, how shall we know You now?
  
  In Mathura's royal splendour You have forgotten us. . . .
  
  --
  
  "After the theft of the jewelry from the temple of Radhakanta, Mathur Babu said: 'O God, You could not protect Your own jewelry! What a shame!' Once he wanted to give me an estate and consulted Hriday about it. I overheard the whole thing from the Kli temple and said to him: 'Please don't harbour any such thought. It will injure me greatly.' "
  
  --
  
  MASTER: "What did you say? Who has enjoyed the world as much as he? Once I visited him at his house with Mathur Babu. I saw that he had many young children. The family physician was there writing out prescriptions.
  
  --
  
  "At that time many holy men used to visit the temple garden. A desire arose in my mind that there should be a separate store-room to supply them with their provisions. Mathur Babu arranged for one. The sdhus were given foodstuffs, fuel, and the like from that store-room.
  
  "Once the idea came to me to put on a very expensive robe embroidered with gold and to smoke a silver hubble-bubble. Mathur Babu sent me the new robe and the hubble-bubble. I put on the robe. I also smoked the hubble-bubble in various fashions.
  
  --
  
  The Master continued with the description of his divine madness: "Once, for a few days, I was out on an excursion with Mathur Babu in his house-boat.
  
  We took the trip for a change of air. During that trip we visited Navadvip. One day I saw the boatmen cooking their meal and stood and watched them. Mathur said to me, 'What are you doing there?' I replied with a smile, 'The boatmen are cooking, and their food looks very good.' Mathur felt that I might ask the boatmen to give me a portion of their food; so he said: 'Come away! Come away!'
  

2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  If this view of rebirth and the soul's temporary passage into other planes of existence is correct, both rebirth and the after-life assume a different significance from the colour put on them by the long-current belief about reincarnation and the after-death sojourn in worlds beyond us. Reincarnation is commonly supposed to have two aspects, metaphysical and moral, an aspect of spiritual necessity, an aspect of cosmic justice and ethical discipline. The soul - in this view or for this purpose supposed to have a real individual existence - is on earth as a result of desire and ignorance; it has to remain on earth or return to it always so long as it has not wearied of desire and awakened to the fact of its ignorance and to the true knowledge. This desire compels it to return always to a new body; it must follow always the revolving wheel of birth till it is enlightened and liberated.
  It does not, however, remain always on earth, but alternates between earth and other worlds, celestial and infernal, where it exhausts its accumulated store of merit or demerit due to the enactment of sin or virtue and then returns to the earth and to some kind of terrestrial body, sometimes human, sometimes animal, sometimes even vegetable. The nature of this new incarnation and its fortunes are determined automatically by the soul's past actions, Karma; if the sum of past action was good, the birth is in the higher form, the life happy or successful or unaccountably fortunate; if bad, a lower form of Nature may house us or the life, if human, will be unhappy, unsuccessful, full of suffering and misfortune. If our past actions and character were mixed, then Nature, like a good accountant, gives us, according to the pitch and values of our former conduct, a well-assorted payment of mixed happiness and suffering, success and failure, the rarest good luck and the severest ill-fortune. At the same time a strong personal will or desire in the past life may also determine our new avatar. A Mathematical aspect is often given to these payments of Nature, for we are supposed to incur a precise penalty for our misdeeds, undergo or return the replica or equivalent of what we have inflicted or enacted; the inexorable rule of a tooth for a tooth is a frequent principle of the Karmic Law: for this Law is an arithmetician with his abacus as well as a judge with his code of penalties for long-past crimes and misdemeanours. It is also to be noted that in this system there is a double punishment and a double reward for sin and virtue; for the sinner is first tortured in hell and afterwards afflicted for the same sins in another life here and the righteous or the puritan is rewarded with celestial joys and afterwards again pampered for the same virtues and good deeds in a new terrestrial existence.
  These are very summary popular notions and offer no foothold to the philosophic reason and no answer to a search for the true significance of life. A vast world-system which exists only as a convenience for turning endlessly on a wheel of Ignorance with no issue except a final chance of stepping out of it, is not a world with any real reason for existence.
  --
  There are, however, two riders to this first proposition which are less general and authentic and bring in a doubtful note; for though they may be true in part, they are overstated and create a wrong perspective, because they are put forward as the whole sense of Karma. The first is that as is the nature of the energies so must be the nature of the results, - the good must bring good results, the evil must bring evil results: the second is that the master word of Karma is justice and therefore good deeds must bear the fruit of happiness and good fortune and evil deeds must bear the fruit of sorrow, misery and ill-fortune. Since there must be a cosmic justice which is looking on and controlling in some way the immediate and visible operations of Nature in life, but is not apparent to us in the facts of life as seen by us, it must be present and evident in the totality of her unseen dealings; it must be the subtle and hardly visible, but strong and firm secret thread that holds together the otherwise incoherent details of her dealings with her creatures. If it be asked why actions alone, good or bad deeds alone, should have a result, it might be conceded that good or evil thoughts, feelings, actions have all their corresponding results, but since action is the greater part of life and the test and formulated power of a man's values of being, since also he is not always responsible for his thoughts and feelings, as they are often involuntary, but is or must be held responsible for what he does, as that is subject to his choice, it is mainly his actions that construct his fate; they are the chief or the most forceful determinants of his being and his future. This is the whole law of Karma.
  But we have first to observe that a law or chain of Karma is only an outward machinery and cannot be elevated to a greater position as the sole and absolute determinant of the life-workings of the cosmos, unless the cosmos is itself entirely mechanical in its character. It is indeed held by many that all is Law and Process and there is no conscious Being or Will in or behind the cosmos; if so, here is a Law and Process that satisfies our human reason and our mental standards of right and justice and it has the beauty and truth of a perfect symmetry and a Mathematical accuracy of working. But all is not Law and Process, there is also Being and Consciousness; there is not only a machinery but a Spirit in things, not only Nature and law of cosmos but a cosmic Spirit, not only a process of mind and life and body but a soul in the natural creature. If it were not so, there could be no rebirth of a soul and no field for a law of Karma. But if the fundamental truth of our being is spiritual and not mechanical, it must be ourself, our soul that fundamentally determines its own evolution, and the law of Karma can only be one of the processes it uses for that purpose: our Spirit, our Self must be greater than its Karma. There is Law, but there is also spiritual freedom. Law and Process are one side of our existence and their reign is over our outer mind, life and body, for these are mostly subject to the mechanism of Nature. But even here their mechanical power is absolute only over body and matter; for Law becomes more complex and less rigid, Process more plastic and less mechanical when there comes in the phenomenon of life, and yet more is this so when mind intervenes with its subtlety; an inner freedom already begins to intervene and, the more we go within, the soul's power of choice is increasingly felt: for Prakriti is the field of law and process, but the soul, the Purusha, is the giver of the sanction, anumanta, and even if ordinarily it chooses to remain a witness and concede an automatic sanction, it can be, if it wills, the master of its nature, Ishwara.
  It is not conceivable that the spirit within is an automaton in the hands of Karma, a slave in this life of its past actions; the truth must be less rigid and more plastic. If a certain amount of results of past Karma is formulated in the present life, it must be with the consent of the psychic being which presides over the new formation of its earth-experience and assents not merely to an outward compulsory process, but to a secret Will and Guidance. That secret Will is not mechanical, but spiritual; the guidance comes from an Intelligence which may use mechanical processes but is not their subject. Self-expression and experience are what the soul seeks by its birth into the body; whatever is necessary for the self-expression and experience of this life, whether it intervenes as an automatic outcome of past lives or as a free selection of results and a continuity or as a new development, whatever is a means of creation of the future, that will be formulated: for the principle is not the working out of a mechanism of Law, but the development of the nature through cosmic experience so that eventually it may grow out of the Ignorance. There must therefore be two elements, Karma as an instrument, but also the secret Consciousness and Will within working through the mind, life and body as the user. Fate, whether purely mechanical or created by ourselves, a chain of our own manufacture, is only one factor of existence; Being and its consciousness and its will are a still more important factor.

2.24_-_The_Evolution_of_the_Spiritual_Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  IN THE earliest stages of evolutionary Nature we are met by the dumb secrecy of her inconscience; there is no revelation of any significance or purpose in her works, no hint of any other principles of being than that first formulation which is her immediate preoccupation and seems to be for ever her only business: for in her primal works Matter alone appears, the sole dumb and stark cosmic reality. A Witness of creation, if there had been one conscious but uninstructed, would only have seen appearing out of a vast abyss of an apparent non-existence an Energy busy with the creation of Matter, a material world and material objects, organising the infinity of the Inconscient into the scheme of a boundless universe or a system of countless universes that stretched around him into Space without any certain end or limit, a tireless creation of nebulae and star-clusters and suns and planets, existing only for itself, without a sense in it, empty of cause or purpose. It might have seemed to him a stupendous machinery without a use, a mighty meaningless movement, an aeonic spectacle without a witness, a cosmic edifice without an inhabitant; for he would have seen no sign of an indwelling Spirit, no being for whose delight it was made. A creation of this kind could only be the outcome of an inconscient Energy or an illusion-cinema, a shadow play or puppet play of forms reflected on a superconscient indifferent Absolute. He would have seen no evidence of a soul and no hint of mind or life in this immeasurable and interminable display of Matter. It would not have seemed to him possible or imaginable that there could at all be in this desert universe for ever inanimate and insensible an outbreak of teeming life, a first vibration of something occult and incalculable, alive and conscious, a secret spiritual entity feeling its way towards the surface.
  But after some aeons, looking out once more on that vain panorama, he might have detected in one small corner at least of the universe this phenomenon, a corner where Matter had been prepared, its operations sufficiently fixed, organised, made stable, adapted as a scene of a new development, - the phenomenon of a living matter, a life in things that had emerged and become visible: but still the Witness would have understood nothing, for evolutionary Nature still veils her secret. He would have seen a Nature concerned only with establishing this outburst of life, this new creation, but life living for itself with no significance in it, - a wanton and abundant creatrix busy scattering the seed of her new power and establishing a multitude of its forms in a beautiful and luxurious profusion or, later, multiplying endlessly genus and species for the pure pleasure of creation: a small touch of lively colour and movement would have been flung into the immense cosmic desert and nothing more. The Witness could not have imagined that a thinking mind would appear in this minute island of life, that a consciousness could awake in the Inconscient, a new and greater subtler vibration come to the surface and betray more clearly the existence of the submerged Spirit. It would have seemed to him at first that Life had somehow become aware of itself and that was all; for this scanty new-born mind seemed to be only a servant of life, a contrivance to help life to live, a machinery for its maintenance, for attack and defence, for certain needs and vital satisfactions, for the liberation of life-instinct and life-impulse. It could not have seemed possible to him that in this little life, so inconspicuous amid the immensities, in one sole species out of this petty multitude, a mental being would emerge, a mind serving life still but also making life and matter its servants, using them for the fulfilment of its own ideas, will, wishes, - a mental being who would create all manner of utensils, tools, instruments out of Matter for all kinds of utilities, erect out of it cities, houses, temples, theatres, laboratories, factories, chisel from it statues and carve cave-cathedrals, invent architecture, sculpture, painting, poetry and a hundred crafts and arts, discover the Mathematics and physics of the universe and the hidden secret of its structure, live for the sake of mind and its interests, for thought and knowledge, develop into the thinker, the philosopher and scientist and, as a supreme defiance to the reign of Matter, awake in himself to the hidden Godhead, become the hunter after the invisible, the mystic and the spiritual seeker.
  But if after several ages or cycles the Witness had looked again and seen this miracle in full process, even then perhaps, obscured by his original experience of the sole reality of Matter in the universe, he would still not have understood; it would still seem impossible to him that the hidden Spirit could wholly emerge, complete in its consciousness, and dwell upon the earth as the self-knower and world-knower, Nature's ruler and possessor. "Impossible!" he might say, "all that has happened is nothing much, a little bubbling of sensitive grey stuff of brain, a queer freak in a bit of inanimate Matter moving about on a small dot in the Universe." On the contrary, a new Witness intervening at the end of the story, informed of the past developments but unobsessed by the deception of the beginning, might cry out,
  --
  Another objection to the mystic and his knowledge is urged, not against its effect upon life but against his method of the discovery of Truth and against the Truth that he discovers. One objection to the method is that it is purely subjective, not true independently of the personal consciousness and its constructions, not verifiable. But this ground of cavil has no great value: for the object of the mystic is self-knowledge and God-knowledge, and that can only be arrived at by an inward and not by an outward gaze. Or it is the supreme Truth of things that he seeks, and that too cannot be arrived at by an outward inquiry through the senses or by any scrutiny or research that founds itself on outsides and surfaces or by speculation based on the uncertain data of an indirect means of knowledge. It must come by a direct vision or contact of the consciousness with the soul and body of the Truth itself or through a knowledge by identity, by the self that becomes one with the self of things and with their truth of power and their truth of essence. But it is urged that the actual result of this method is not one truth common to all, there are great differences; the conclusion suggested is that this knowledge is not truth at all but a subjective mental formation.
  But this objection is based on a misunderstanding of the nature of spiritual knowledge. Spiritual truth is a truth of the spirit, not a truth of the intellect, not a Mathematical theorem or a logical formula. It is a truth of the Infinite, one in an infinite diversity, and it can assume an infinite variety of aspects and formations: in the spiritual evolution it is inevitable that there should be a many-sided passage and reaching to the one Truth, a many-sided seizing of it; this many-sidedness is the sign of the approach of the soul to a living reality, not to an abstraction or a constructed figure of things that can be petrified into a dead or stony formula. The hard logical and intellectual notion of truth as a single idea which all must accept, one idea or system of ideas defeating all other ideas or systems, or a single limited fact or single formula of facts which all must recognise, is an illegitimate transference from the limited truth of the physical field to the much more complex and plastic field of life and mind and spirit.
  This transference has been responsible for much harm; it brings into thought narrowness, limitation, an intolerance of the necessary variation and multiplicity of view-points without which there can be no totality of truth-finding, and by the narrowness and limitation much obstinacy in error. It reduces philosophy to an endless maze of sterile disputes; religion has been invaded by this misprision and infected with credal dogmatism, bigotry and intolerance. The truth of the spirit is a truth of being and consciousness and not a truth of thought: mental ideas can only represent or formulate some facet, some mindtranslated principle or power of it or enumerate its aspects, but to know it one has to grow into it and be it; without that growing and being there can be no true spiritual knowledge. The fundamental truth of spiritual experience is one, its consciousness is one, everywhere it follows the same general lines and tendencies of awakening and growth into spiritual being; for these are the imperatives of the spiritual consciousness. But also there are, based on those imperatives, numberless possibilities of variation of experience and expression: the centralisation and harmonisation of these possibles, but also the intensive sole following out of any line of experience are both of them necessary movements of the emerging spiritual Conscious-Force within us. Moreover, the accommodation of mind and life to the spiritual truth, its expression in them, must vary with the mentality of the seeker so long as he has not risen above all need of such accommodation or such limiting expression. It is this mental and vital element which has created the oppositions that still divide spiritual seekers or enter into their differing affirmations of the truth that they experience. This difference and variation is needed for the freedom of spiritual search and spiritual growth: to overpass differences is quite possible, but that is most easily done in pure experience; in mental formulation the difference must remain until one can exceed mind altogether and in a highest consciousness integralise, unify and harmonise the many-sided truth of the Spirit.

2.3.01_-_The_Planes_or_Worlds_of_Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  
  But all this must not be taken in too rigid and mechanical a sense. It is an immense plastic movement full of the play of possibilities and must be seized by a flexible and subtle tact or sense in the seeing consciousness. It cannot be reduced to a too rigorous logical or Mathematical formula. Two or three points must be pressed in order that this plasticity may not be lost to our view.
  

2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Pointing to Keshab, I said to Mathur Babu: 'Look there! That bait has been swallowed by a fish.' Because of that power of meditation he achieved what he wanted-name, fame, and so forth-through the grace of God.
  
  --
  
  MASTER: "Once I visited Devendranath Tagore with Mathur Babu. I said to Mathur: 'I have heard that Devendra Tagore thinks of God. I should like to see him.' 'All right,' said Mathur, 'I will take you to him. We were fellow students in the Hindu College and. I am very friendly with him.' We went to Devendra's house. Mathur and Devendra had not seen each other for a long time. Devendra said to Mathur: 'You have changed a little.
  
  You have grown fat around the stomach.' Mathur said, referring to me: 'He has come to see you. He is always mad about God.' I wanted to see Devendra's physical marks and said to him, 'Let me see your body.' He pulled up his shirt, and I found that he had very fair skin tinted red. His hair had not yet turned grey.
  
  "At the outset I noticed a little vanity in Devendra. And isn't that natural? He had such wealth, such scholarship, such name and fame! Noticing that streak of vanity, I asked Mathur: 'Well, is vanity the outcome of knowledge or ignorance? Can a knower of Brahman have such a feeling as, "I am a scholar; I am a Jnni; I am rich"?'
  
  --
  
  'No,' I replied, 'I cannot promise that. I cannot be a babu.' Devendra and Mathur laughed.
  
  "The very next day Mathur received a letter from Devendra forbidding me to go to the festival. He wrote that it would be ungentlemanly of me not to cover my body with a shawl. (All laugh.)
  
  --
  
  So I returned here with Mathur Babu. Besides, why should a Jnni like Hazra be afraid of going back to the world?"
  
  --
  
  Thou, the Master of PraMatha and Nandika! O Hara, Lord of the world!
  
  --
  
  Now and then Sri Ramakrishna sang with the musicians, improvising Lines: How far from here is Mathura,
  
  --
  
  "Keshab Sen assumed his father's debts. Others would have repudiated them. I visited Devendra's Samaj at Jorashanko and found Keshab meditating on the dais. He was then a young man. I said to Mathur Babu, 'Of all who are meditating here, this young man's "float" alone has sunk under water. The "fish" is biting at the hook.'
  

2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  "Once Mathur Babu was in an ecstatic mood. He behaved like a drunkard and could not look after his work. At this all said: 'Who will look after his estate if he behaves like that?
  
  --
  
  Instead of saying, 'I have eaten,' I would say, 'This has eaten.' Mathur noticed it and said one day: 'What is this, revered father? Why should you talk that way? Let them talk that way. They have their egotism. You are free from it; you don't have to talk like them.'
  
  --
  
  MASTER: "I went to Benares with Mathur Babu. Our boat was passing the Manikarnika Ghat on the Ganges, when suddenly I had a vision of iva. I stood near the edge of the boat and went into samdhi. The boatman, fearing that I might fall into the water, cried to Hriday: 'Catch hold of him! Catch hold of him!' I saw iva standing on that Ghat, embodying in Himself all the seriousness of the world. At first I saw Him standing at a distance; then I saw Him approaching me. At last he merged in me.
  
  --
  
  Next he sang about Sri Krishna. Krishna had left His pastoral life in Vrindvan and become the king of Mathura. A gopi met Him there and said: O Hari, how shall we know You now?
  
  In Mathura's royal splendour you have forgotten us.
  
  --
  
  Mathur Babu
  
  "I said to the Divine Mother: 'Mother, please get me a rich man. If You don't, how shall I be able to protect this body? How shall I be able to keep the sdhus and devotees near me?' That is why Mathur Babu provided for my needs for fourteen years.
  
  --
  
  DOCTOR (to the devotees): "If he [meaning Sri Ramakrishna] had studied books he could not have acquired so much knowledge. Faraday communed with nature; that is why he was able to discover many scientific truths. He could not have known so much from the mere study of books. Mathematical formulas only throw the brain into confusion and bar the path of original inquiry."
  
  --
  
  MASTER: "You must have heard it from M. The man was Chandra Haldar, a priest of the Kli temple at KaliGhat; he often came to Mathur Babu's house. One day I was lying on the ground in an ecstatic mood. The room was dark. Chandra Haldar thought I was feigning that state in order to win Mathur's favour. He entered the room and kicked me several times with his boots. It left black marks on my body. Everybody wanted to tell Mathur Babu about it, but I forbade them."
  
  --
  
  "Once I went to a certain place with Mathur Babu. Many pundits came forward to argue with me. And you all know that I am a fool. (All laugh.) The pundits saw that strange mood of mine. When the conversation was over, they said to me: 'Sir, after hearing your words, all that we have studied before, our knowledge and scholarship, has proved to be mere spittle. Now we realize that a man does not lack wisdom if he has the grace of God. The fool becomes wise and the mute eloquent.' Therefore I say that a man does not become a scholar by the mere study of books.
  
  --
  
  MASTER: "Once I said to Mathur Babu: 'Don't think that I have achieved my desired end because you, a rich man, show me respect. It matters very little to me whether you obey me or not.' Of course you must remember that a mere man can do nothing, it is God alone who makes one person obey another. Man is straw and dust before the power of God."
  
  --
  
  AUTHOR: "Sir, why do they speak of the 'Krishna of Vrindvan' and the 'Krishna of Mathura'?"
  

3.00_-_Introduction, #Liber ABA, #Aleister Crowley, #Philosophy
  Biologist, the Poet, the Navvy, the Grocer, the Factory Girl, the
  Mathematician, the Stenographer, the Golfer, the Wife, the Consul
  and all the restto fulfil themselves perfectly, each in his or her
  --
  machines that generate it; and our methods depend on calculations
  involving Mathematical ideas which have no correspondence in the
   xv
  --
  innumerable other purposes, including that of realizing himself as
  God. He has used the irrational and unreal conceptions of Mathematics to help him in the construction of mechanical devices. He
  has used his moral force to influence the actions even of wild

3.00_-_The_Magical_Theory_of_the_Universe, #Liber ABA, #Aleister Crowley, #Philosophy
  4. All advance in understanding demands the acquisition of a new point-of-view.
  Modern conceptions of Mathematics, Chemistry, and Physics are sheer paradox to
  the plain man who thinks of Matter as something that one can knock up against.
  --
  [5]
  symbolized in Mathematics. God is the Great Arithmetician.
  God is the Grand Geometer. It is best therefore to prepare to
  --
  and abstruse, of a philosophical and almost magical character.
  This consists principally of the conceptions of pure Mathematics.
  It is, therefore, almost legitimate to say that pure Mathematics is
  our link with the rest of the universe and with God.
  Now the conceptions of Magick are themselves very profoundly
  Mathematical. The whole basis of our theory is the Qabalah, which
  corresponds to the truths of Mathematics and geometry. The
  method of operation in Magick is based on this, in very much the
  same way as the laws of mechanics are based on Mathematics. So
  far, therefore, as we can be said to possess a magical theory of the

3.07_-_The_Formula_of_the_Holy_Grail, #Liber ABA, #Aleister Crowley, #Philosophy
  cling to the belief that Marius de Aquila actually existed; it matters
  no more than it matters to the Mathematician whether the use of the
  symbol x22 involves the reality of 22 dimensions of space. The

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