1. Any abnormal phenomenon or product or unusual object; anomaly; aberration. 2. A sudden and apparently causeless change or turn or events; occurrence, etc. freaks.
1. A suggested explanation for a group of facts or phenomena, either accepted as a basis for further verification (working hypothesis) or accepted as likely to be true. 2. An assumption used in an argument without its being endorsed; a supposition.
1. Phenomenological analyses, partly summarized in the Logische Untersuchungen, had led Husserl to the view that material (generic and specific) as well as logically formal universals or essences are themselves observable, though non-individual, objects. Further analyses showed that awareness of an essence as itself presented might be based on either a clear experiencing or a clear phantasying (fictive experiencing) of an example. In either case, the evidence of the essence or eidos involves evidence of some example as ideally possible but not as actual. Consequently, a science like pure logic, whose theme includes nothing but essences and essential possibilities, -- in Husserl's later terminology, an eidetic science -- involves no assertion of actual existence. Husserl used these views to redefine phenomenology itself. The latter was now conceived explicitly as the eidetic science of the material essences exemplified in subjective processes, qua pure possibilities, and was accordingly said to be pure also in the way pure logic is pure. A large proportion of the emendations in the second edition of the Logische Untersuchungen serve to clarify this freedom of phenomenology from all presuppositions of actual individual existence -- particularly, psychic existence.
(2) In ethics: in the narrower traditional sense, intuitionism is the view that certain actions or kinds of action may be known to be right or wrong by a direct intuition of their rightness or wrongness, without any consideration of the value of their consequences. In this sense intuitionism is opposed to utilitarian and teleological ethics, and is most recently represented by the neo-intuitionists at Oxford, H. A. Prichard, E. F. Carritt, W. D. Ross. It is sometimes said to involve the view that the organ of ethical insight is non-rational and even unique. It takes, according to Sidgwick, three forms. Perceptual intuitionism holds that only judgments relating to the rightness or wrongness of particular acts are intuitive. Dogmatic intuitionism holds that some general material propositions relating to the rightness or wrongness of kinds of acts may also be intuited, e.g. that promises ought to be kept. Philosophical intuitionism holds that it is only certain general propositions about what is right or wrong that are intuitive, and that these are few and purely formal. In the wider more recent sense, intuitionism includes all views in which ethics is made to rest on intuitions, particular or general, as to the rightness, obligatoriness, goodness, oi value of actions or objects. Taken in this sense, intuitionism is the dominant point of view in recent British ethics, and is represented in Europe by the phenomenological ethics of M. Scheler and N. Hartmann, having also proponents in America. That is, it covers not only the deontological intuitionism to be found at Oxford, but also the axiological and even teleological or utilitarian intuitionism to be found in J. Martineau, H. Sidgwick, H. Rashdall, G. E. Moore, J. Laird. Among earlier British moralists it is represented by tho Cambridge Platonists, the Moral Sense School, Clarke, Cumberland, Butler, Price, Reid, Whewell, etc.By saying that the basic propositions of ethics (i.e. of the theory of obligation, of the theory of value, or of both) are intuitive, the intuitionists mean at least that they are ultimate and underivative, primitive and uninferable, as well as synthetic, and sometimes also that they are self-evident and a priori. This implies that one or more of the basic notions of ethics (rightness, goodness, etc.) are indefinable, i.e. simple or unanalysable and unique; and that ethics is autonomous. Intuitionists also hold that rightness and goodness are objective and non-natural. Hence their view is sometimes called objectivism or non-naturalism. The views of Moore and Laird are also sometimes referred to as realistic. See Deontological ethics, Axiological ethics, Teleological ethics, Utilitarianism, Objectivism, Realism, Autonomy of ethics, Non-naturalistic ethics. -- W.K.F.
2. In psychology, the act or process of exercising the mind, the faculty of connecting judgments; the power and fact of using reason; the thought-processes of discussion, debate, argumentation or inference; the manifestation of the discursive property of the mind; the actual use of arguments with a view to convince or persuade; the art and method or proving or demonstrating; the orderly development of thought with a view to, or the attainment of a conclusion believed to be valid. -- The origin, nature and value of reasoning are debated questions, with their answers ranging from spiritualism (reasoning as the exercise of a faculty of the soul) to materialism (reasoning as an epiphenomenon depending on the brain), with all the modern schools of psychology ordering themselves between them. A few points of agreement might be mentioned here: reasoning follows judgment and apprehension, whichever of the last two thought-processes comes first in our psychological development; reasoning proceeds according to four main types, namely deductive, inductive, presumptive and deceptive; reasoning assumes a belief in its own validity undisturbed by doubt, and implies various logical habits and methods which may be organized into a logical doctrine; reasoning requires a reference to some ultimate principles to justify its progress 3. In logic, Reasoning is the process of inference, it is the process of passing from certain propositions already known or assumed to be true, to another truth distinct from them but following from them; it is a discourse or argument which infers one proposition from another, or from a group of others having some common elements between them. The inference is necessary in the case of deductive reasoning; and contingent, probable or wrong, in the case of inductive, presumptive or deceptive reasoning respectively. -- There are various types of reasoning, and proper methods for each type. The definition, discussion, development and evaluation of these types and methods form an important branch of logic and its subdivisions. The details of the application of reasoning to the various sciences, form the subject of methodology. All these types are reducible to one or the other of the two fundamental processes or reasoning, namely deduction and induction. It must be added that the logical study of reasoning is normative logic does not analyze it simply in its natural development, but with a view to guide it towards coherence, validity or truth. -- T.G.
(2) The term experimental psychology is also used in a more restricted sense to designate a special branch of psychology consisting of laboratory studies conducted on normal, human adults as distinguished from such branches as child, abnormal, differential, animal or comparative, social, educational and applied psychology. This restricted sense is employed in the titles of text-books and manuals of "experimental psychology." Included in this field are such topics as sensory phenomena, perception, judgment, memory, learning, reaction-time, motor phenomena, emotional responses, motivation, thinking and reasoning. This identification of experimental psychology with a specific type of content is largely a result of historical accident, the first experimental psychologists were preoccupied with these particular topics.
2. Under the influence of Franz Brentano (1838-1917), Husserl coined the name "Intentionalität" for what he saw is the fundamental character of subjective processes. The reflectively experienceable part of one's stream of consciousness is, on the one hand, consciousness of subjective processes as immanent in the stream itself and, on the other hand, consciousness of other objects as transcending the stieam. This character of subjective processes as consciousness of, as processes in which something is intended, is a property they have intrinsically, regardless of whether what is intended in them exists. Seeing intentionality as the fundamental attribute of subjective processes, Husseil held that phenomenology must describe them not only with respect to their immanent components but also with respect to their intended objects, as intended, in the language of his Ideen, phenomenological description must be "noematic," as well as "noetic" and "hyletic."
A being of the lower vital plane who by the medium of a living human being or by some other means or agency is able to materialise itself sufficiently so as to appear and act in a visible form or speak with an audible voice or, without so appearing, to move about material things, e.g., furniture or to materialise objects or to shift them from place to place. This accounts for what are called poltergeists , phenomena of stone-throwing, tree-inhabiting Bhutas, and other well-known phenomena.
achit. ::: insentient; inert; unconscious; non-conscious; inanimate phenomenal object
acoustics ::: n. --> The science of sounds, teaching their nature, phenomena, and laws.
adhibhuta ::: the elemental; the objective phenomenon of being.
adhidaiva ::: that which pertains to the Gods (non-material powers) ; the subjective phenomenon of being.
Advaita: (Skr. "non-duality") The Vedantic (q.v.) doctrine of monism advocated by Sankara (q.v.) which holds the Absolute to be personal in relation to the world, especially the philosophically untutored, but supra-personal in itself (cf. nirguna, saguna); the world and the individual to be only relatively, or phenomenally, real; and salvation to consist in insight or jnana (q.v.) after dispelling the maya (q.v.) of separateness from the divine. -- K.F.L.
Aeon: According to the Gnostics a being regarded as a subordinate heavenly power derived from the Supreme Being by a process of emanation. The totality of aeons formed the spiritual world which was intermediary between the Deity and the material world of sensible phenomena, which was held to be evil. -- J.J.R.
a ::: equality in one"s reception of the contacts of the world, consisting of titiks.a, udasinata and nati, also called passive samata: "a passive or negative equality, an equality of reception which fronts impassively the impacts and phenomena of existence and negates the dualities of the appearances and reactions which they impose on us". negative santi
a ::: equality in one"s response to the contacts of the world, consisting of (sama) rasa, (sama) bhoga and (sama) ananda, also called active samata: "a positive equality which accepts the phenomena of existence, but only as the manifestation of the one divine being and with an equal response to them which comes from the divine . nature in us and transforms them into its hidden values".
Aesthetics. Any system or program of fine art emphasizing the ideal (s.) is Aesthetic Idealism. The view that the goal of fine art is an embodiment or reflection of the perfections of archetypal Ideas or timeless essences (Platonism). The view of art which emphasizes feeling, sentiment, and idealization (as opposed to "literal reproduction" of fact). The view of art which emphasizes cognitive content (as opposed to abstract feeling, primitive intuition, formal line or structure, mere color or tone). Psychology. The doctrine that ideas or judgments are causes of thought and behavior, and not mere effects or epiphenomena, is Psychological Idealism.
agnomen ::: n. --> An additional or fourth name given by the Romans, on account of some remarkable exploit or event; as, Publius Caius Scipio Africanus.
An additional name, or an epithet appended to a name; as, Aristides the Just.
agnostic ::: a. --> Professing ignorance; involving no dogmatic; pertaining to or involving agnosticism. ::: n. --> One who professes ignorance, or denies that we have any knowledge, save of phenomena; one who supports agnosticism, neither affirming nor denying the existence of a personal Deity, a future life,
Ahimsa: (Skr.) Non-injury, an ethical principle applicable to all living beings and subscribed to by most Hindus. In practice it would mean, e.g., abstaining from animal food, relinquishing war, rejecting all thought of taking life, regarding all living beings akin. It has led to such varied phenomena as the Buddhist's sweeping the path before him or straining the water, the almost reverential attitude toward the cow, and Gandhi's non-violent resistence campaign. -- K.F.L.
(a) In metaphysics: Theory which admits in any given domain, two independent and mutually irreducible substances e.g. the Platonic dualism of the sensible and intelligible worlds, the Cartesian dinlism of thinking and extended substances, the Leibnizian dualism of the actual and possible worlds, the Kantian dualism of the noumenal and the phenomenal. The term dualism first appeared in Thomas Hyde, Historia religionis veterum Persarum (1700) ch. IX, p. 164, where it applied to religious dualism of good and evil and is similarly employed by Bayle m his Dictionary article "Zoroaster" and by Leibniz in Theodicee. C. Wolff is responsible for its use in the psycho-physical sense, (cf. A. Lalande, Vocabulaire de la Philosophie. Vol. I, p. 180, note by R. Eucken.)
". . . a limited consciousness growing out of nescience is the source of error, a personal attachment to the limitation and the error born of it the source of falsity, a wrong consciousness governed by the life-ego the source of evil. But it is evident that their relative existence is only a phenomenon thrown up by the cosmic Force in its drive towards evolutionary self-expression.” The Life Divine
“… a limited consciousness growing out of nescience is the source of error, a personal attachment to the limitation and the error born of it the source of falsity, a wrong consciousness governed by the life-ego the source of evil. But it is evident that their relative existence is only a phenomenon thrown up by the cosmic Force in its drive towards evolutionary self-expression.” The Life Divine
"All depends on the meaning you attach to words used; it is a matter of nomenclature. Ordinarily, one says a man has intellect if he can think well; the nature and process and field of the thought do not matter. If you take intellect in that sense, then you can say that intellect has different strata, and Ford belongs to one stratum of intellect, Einstein to another — Ford has a practical and executive business intellect, Einstein a scientific discovering and theorising intellect. But Ford too in his own field theorises, invents, discovers. Yet would you call Ford an intellectual or a man of intellect? I would prefer to use for the general faculty of mind the word intelligence. Ford has a great and forceful practical intelligence, keen, quick, successful, dynamic. He has a brain that can deal with thoughts also, but even there his drive is towards practicality. He believes in rebirth (metempsychosis), for instance, not for any philosophic reason, but because it explains life as a school of experience in which one gathers more and more experience and develops by it. Einstein has, on the other hand, a great discovering scientific intellect, not, like Marconi, a powerful practical inventive intelligence for the application of scientific discovery. All men have, of course, an ‘intellect" of a kind; all, for instance, can discuss and debate (for which you say rightly intellect is needed); but it is only when one rises to the realm of ideas and moves freely in it that you say, ‘This man has an intellect".” Letters on Yoga
“All depends on the meaning you attach to words used; it is a matter of nomenclature. Ordinarily, one says a man has intellect if he can think well; the nature and process and field of the thought do not matter. If you take intellect in that sense, then you can say that intellect has different strata, and Ford belongs to one stratum of intellect, Einstein to another—Ford has a practical and executive business intellect, Einstein a scientific discovering and theorising intellect. But Ford too in his own field theorises, invents, discovers. Yet would you call Ford an intellectual or a man of intellect? I would prefer to use for the general faculty of mind the word intelligence. Ford has a great and forceful practical intelligence, keen, quick, successful, dynamic. He has a brain that can deal with thoughts also, but even there his drive is towards practicality. He believes in rebirth (metempsychosis), for instance, not for any philosophic reason, but because it explains life as a school of experience in which one gathers more and more experience and develops by it. Einstein has, on the other hand, a great discovering scientific intellect, not, like Marconi, a powerful practical inventive intelligence for the application of scientific discovery. All men have, of course, an ‘intellect’ of a kind; all, for instance, can discuss and debate (for which you say rightly intellect is needed); but it is only when one rises to the realm of ideas and moves freely in it that you say, ‘This man has an intellect’.” Letters on Yoga
"All phenomenal existence resolves itself into Force, into a movement of energy that assumes more or less material, more or less gross or subtle forms for self-presentation to its own experience.” The Life Divine
“All phenomenal existence resolves itself into Force, into a movement of energy that assumes more or less material, more or less gross or subtle forms for self-presentation to its own experience.” The Life Divine
ama1 (kama; kamah) ::: desire; same as suddha kama, "a divine desire other than the vital craving, a God-desire of which this other and lower phenomenon is an obscure shadow and into which it has to be transfigured"; the seeking for "the joy of God manifest in matter", an attribute of the sūdra and of Aniruddha; short for kamananda; same as samaja, the social part of karma; the divine enjoyment that accompanies a divine action in the world, a member of the karma catus.t.aya; (on page 1281) the lowest svarga 88.KKama
Amal: “There are several levels between the mind and the Supermind. One of them is that of the Ideal. A common classification by Sri Aurobindo is: the Higher Mind, the Illumined Mind, the Intuition, the Overmind Intuition, the Overmind, the supramentalised Overmind. In an early chapter of The Life Divine, there is a triple scheme: the Phenomenal, the Ideal, the Real. The Ideal here would cover all the planes between mind and Supermind.”
A mental formation stamped by the thoughts and feelings of a departed human being on the atmosphere of a place or locality, wandering about there or repeating itself, till that formation either exhausts itself or is dissolved by one means or another. This is the explanation of such phenomena as the haunted house in which the scenes attending or surrounding or preceding a murder are repeated over and over again and many other similar phenomena.
Analysis, intentional: (Ger. intentionale Analyse) In Husserl: Explication and clarification of the essential structure of actual and potential (horizonal) synthesis by virtue of which objects are Intentionally constituted. As noematic, intentional analysis discovers, explicates, and clarifies, the focally and horizontally intended objective sense (and the latter's quasi-objective substrates) in its manners of givenness, posltedness, etc., and yields clues to the corresponding noetic synthesis. As noetic or constitutional, intentional analysis discovers, isolates, and clarifies these synthetically constituted structures of consciousness. See Phenomenology. -- D.C.
Analytic, Transcendental: In Kant: The section of the Critique of Pure Reason which deals with the concepts and principles of the understanding. Its main purpose is the proof of the categories within the realm of phenomena. -- A.C.E.
ananda ::: "electric"201 ananda; a form of sarirananda or physical ananda which "comes as a blissful electric shock or current on the brain or other part of the nervous system". It is said to be "of two kinds, positive or fiery & negative or cold", corresponding to "two forms of sukshma vidyut [subtle electricity] that are the basis of the phenomena of heat & cold"; a "neutral" vaidyutananda is also mentioned.
anatomism ::: n. --> The application of the principles of anatomy, as in art.
The doctrine that the anatomical structure explains all the phenomena of the organism or of animal life.
animalculism ::: n. --> The theory which seeks to explain certain physiological and pathological phenomena by means of animalcules.
animism ::: n. --> The doctrine, taught by Stahl, that the soul is the proper principle of life and development in the body.
The belief that inanimate objects and the phenomena of nature are endowed with personal life or a living soul; also, in an extended sense, the belief in the existence of soul or spirit apart from matter.
An Sich: (Ger. literally in or by self. Lat. in se) Anything taken in itself without relation to anything else, especially without relation to a knowing consciousness. In Hegel's philosophy whatever has disowned its relations is an sich. In this status it reveals its inner potentialities. Thus in Hegel's system an sich frequently refers to that which is latent, undeveloped, or in certain connections, that which is unconscious. Kant used an sich more loosely to describe any thing independent of consciousness or experience. Thus he contrasted the "Ding-an-sich" (thing-in-itself) with appearance (phenomenon), the latter being a function of consciousness, the former outside all consciousness. -- O.F.K.
aparardha ::: "the lower half of world-existence", the hemisphere of aparardha the triloka (three worlds) of manas, pran.a and anna1 or mind, life and matter; these three principles "are in themselves powers of the superior principles" (of the higher hemisphere, parardha), "but wherever they manifest in a separation from their spiritual sources, they undergo as a result a phenomenal lapse into a divided in place of the true undivided existence . . . oblivious of all that is behind it and of the underlying unity, a state therefore of cosmic and individual Ignorance" (avidya).
(a) Phenomenon,
appearance ::: n. --> The act of appearing or coming into sight; the act of becoming visible to the eye; as, his sudden appearance surprised me.
A thing seed; a phenomenon; a phase; an apparition; as, an appearance in the sky.
Personal presence; exhibition of the person; look; aspect; mien.
Semblance, or apparent likeness; external show. pl. Outward signs, or circumstances, fitted to make a particular impression
As Mind is only a final action of Supermind in the descent towards creation and Life an action of Conscious-Force working in the conditions of the ignorance created by this descent of Mind, so Matter, as we know it, is only the final form taken by consciousbeing as the result of that working. Matter is substance of the one conscious-being phenomenally divided within itself by the action of a universal Mind,3—a division which the individual mind repeats and dwells in, but which does not abrogate or at all diminish the unity of Spirit or the unity of Energy or the real unity of Matter.
Ref: CWSA Vol. 21-22, Page: 250
asphyxial ::: a. --> Of or relating to asphyxia; as, asphyxial phenomena.
Association: (Lat. ad + socius, companion) The psychological phenomenon of connection or union between different items in consciousness. The term has been applied to two distinct types of connection: (a) the natural or original connection between sensations which together constitute a single perception and (b) the acquired connection whereby one sensation or idea tends to reinstate another idea. The first type of connection has sometimes been called simultaneous association and the second type successive association, but this terminology is misleading since successively apprehended sensations are often conjoined into the unity of a perception, e.g. the bell which I saw a moment ago and the sound which I now hear, while, on the other hand, an idea may in certain cases be contemporaneous with the sensation or idea by which it is revived. The dual application of the term association to both natural and acquired association was made by J. Locke: "Some of our ideas," says Locke "have a natural correspondence or connection with one another . . . Besides this there is another connection of ideas wholly owing to chance or custom." Essay Concerning Human Understanding (1690) Bk. II, ch. 33. The usage of later authors, however, tends to restrict the term association to acquired connection ((b) above) and to adopt some other expression such as cohesion, correlation (see Correlation, Sensory) or combination (see Combination) to designate natural connections ((a) above).
Associations ::: The phenomenon in learning that states we are better able to remember information if it is paired with something we are familiar with or otherwise stands out.
". . . as there is a constant dynamic energy in movement in the universe which takes various material forms more or less subtle or gross, so in each physical body or object, plant or animal or metal, there is stored and active the same constant dynamic force; a certain interchange of these two gives us the phenomena which we associate with the idea of life. It is this action that we recognise as the action of Life-Energy and that which so energises itself is the Life-Force. Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force.” The Life Divine
“… as there is a constant dynamic energy in movement in the universe which takes various material forms more or less subtle or gross, so in each physical body or object, plant or animal or metal, there is stored and active the same constant dynamic force; a certain interchange of these two gives us the phenomena which we associate with the idea of life. It is this action that we recognise as the action of Life-Energy and that which so energises itself is the Life-Force. Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force.” The Life Divine
astronomer ::: n. --> An astrologer.
One who is versed in astronomy; one who has a knowledge of the laws of the heavenly orbs, or the principles by which their motions are regulated, with their various phenomena.
astronomy ::: n. --> Astrology.
The science which treats of the celestial bodies, of their magnitudes, motions, distances, periods of revolution, eclipses, constitution, physical condition, and of the causes of their various phenomena.
A treatise on, or text-book of, the science.
atman ::: self; "a Self that is neither our limited ego [ahaṅkara] nor our mind, life or body, world-wide but not outwardly phenomenal, yet to some spirit-sense . . . more concrete than any form or phenomenon, universal yet not dependent for its being on anything in the universe or on the whole totality of the universe"; brahman known in its subjective aspect as "the Self or immutable existence of all that is in the universe", as "the cosmic Self, but also as the Supreme Self transcendent of its own cosmicity and at the same time individual-universal in each being". atmani atm atmani atmanam anam atman atmana
atmology ::: n. --> That branch of science which treats of the laws and phenomena of aqueous vapor.
At the same time, Berkeley, trusting the external reference of individual experience, argues from it the existence of a universal mind (God) of which the content is the so-called objective world. Finite spirits are created by God, and their several experiences represent his communication to them, so far as they are able to receive it, of his divine experience. Reality, then, is composed of spirits and ideas. The physical aspects of the world are reducible to mental phenomena. Matter is non-existent. G. Berkeley, Treatise on the Principles of Human Knowledge, 1710; Three Dialogues Between Hylas and Phdonous, 1713; De Motu (critique of Newtonian mechanics), 1720; Al-ciphron, or the Minute Philosopher, 1733; Siris, 1744. -- B.A.S.F.
Attitude: (Ger. Einstellung) In Husserl: A habitual positing or neutral intending by the ego. The natural attitude: the fundamental protodoxic attitude of the transcendental ego towards the world. The natural attitude underlies and enters into all other positings except those of the transcendental ego in the transcendental-phenomenological attitude. -- D.C.
Aufklärung: In general, this German word and its English equivalent Enlightenment denote the self-emancipation of man from mere authority, prejudice, convention and tradition, with an insistence on freer thinking about problems uncritically referred to these other agencies. According to Kant's famous definition "Enlightenment is the liberation of man from his self-caused state of minority, which is the incapacity of using one's understanding without the direction of another. This state of minority is caused when its source lies not in the lack of understanding, but in the lack of determination and courage to use it without the assistance of another" (Was ist Aufklärung? 1784). In its historical perspective, the Aufklärung refers to the cultural atmosphere and contrlbutions of the 18th century, especially in Germany, France and England [which affected also American thought with B. Franklin, T. Paine and the leaders of the Revolution]. It crystallized tendencies emphasized by the Renaissance, and quickened by modern scepticism and empiricism, and by the great scientific discoveries of the 17th century. This movement, which was represented by men of varying tendencies, gave an impetus to general learning, a more popular philosophy, empirical science, scriptural criticism, social and political thought. More especially, the word Aufklärung is applied to the German contributions to 18th century culture. In philosophy, its principal representatives are G. E. Lessing (1729-81) who believed in free speech and in a methodical criticism of religion, without being a free-thinker; H. S. Reimarus (1694-1768) who expounded a naturalistic philosophy and denied the supernatural origin of Christianity; Moses Mendelssohn (1729-86) who endeavoured to mitigate prejudices and developed a popular common-sense philosophy; Chr. Wolff (1679-1754), J. A. Eberhard (1739-1809) who followed the Leibnizian rationalism and criticized unsuccessfully Kant and Fichte; and J. G. Herder (1744-1803) who was best as an interpreter of others, but whose intuitional suggestions have borne fruit in the organic correlation of the sciences, and in questions of language in relation to human nature and to national character. The works of Kant and Goethe mark the culmination of the German Enlightenment. Cf. J. G. Hibben, Philosophy of the Enlightenment, 1910. --T.G. Augustinianism: The thought of St. Augustine of Hippo, and of his followers. Born in 354 at Tagaste in N. Africa, A. studied rhetoric in Carthage, taught that subject there and in Rome and Milan. Attracted successively to Manicheanism, Scepticism, and Neo-Platontsm, A. eventually found intellectual and moral peace with his conversion to Christianity in his thirty-fourth year. Returning to Africa, he established numerous monasteries, became a priest in 391, Bishop of Hippo in 395. Augustine wrote much: On Free Choice, Confessions, Literal Commentary on Genesis, On the Trinity, and City of God, are his most noted works. He died in 430. St. Augustine's characteristic method, an inward empiricism which has little in common with later variants, starts from things without, proceeds within to the self, and moves upwards to God. These three poles of the Augustinian dialectic are polarized by his doctrine of moderate illuminism. An ontological illumination is required to explain the metaphysical structure of things. The truth of judgment demands a noetic illumination. A moral illumination is necessary in the order of willing; and so, too, an lllumination of art in the aesthetic order. Other illuminations which transcend the natural order do not come within the scope of philosophy; they provide the wisdoms of theology and mysticism. Every being is illuminated ontologically by number, form, unity and its derivatives, and order. A thing is what it is, in so far as it is more or less flooded by the light of these ontological constituents. Sensation is necessary in order to know material substances. There is certainly an action of the external object on the body and a corresponding passion of the body, but, as the soul is superior to the body and can suffer nothing from its inferior, sensation must be an action, not a passion, of the soul. Sensation takes place only when the observing soul, dynamically on guard throughout the body, is vitally attentive to the changes suffered by the body. However, an adequate basis for the knowledge of intellectual truth is not found in sensation alone. In order to know, for example, that a body is multiple, the idea of unity must be present already, otherwise its multiplicity could not be recognized. If numbers are not drawn in by the bodily senses which perceive only the contingent and passing, is the mind the source of the unchanging and necessary truth of numbers? The mind of man is also contingent and mutable, and cannot give what it does not possess. As ideas are not innate, nor remembered from a previous existence of the soul, they can be accounted for only by an immutable source higher than the soul. In so far as man is endowed with an intellect, he is a being naturally illuminated by God, Who may be compared to an intelligible sun. The human intellect does not create the laws of thought; it finds them and submits to them. The immediate intuition of these normative rules does not carry any content, thus any trace of ontologism is avoided. Things have forms because they have numbers, and they have being in so far as they possess form. The sufficient explanation of all formable, and hence changeable, things is an immutable and eternal form which is unrestricted in time and space. The forms or ideas of all things actually existing in the world are in the things themselves (as rationes seminales) and in the Divine Mind (as rationes aeternae). Nothing could exist without unity, for to be is no other than to be one. There is a unity proper to each level of being, a unity of the material individual and species, of the soul, and of that union of souls in the love of the same good, which union constitutes the city. Order, also, is ontologically imbibed by all beings. To tend to being is to tend to order; order secures being, disorder leads to non-being. Order is the distribution which allots things equal and unequal each to its own place and integrates an ensemble of parts in accordance with an end. Hence, peace is defined as the tranquillity of order. Just as things have their being from their forms, the order of parts, and their numerical relations, so too their beauty is not something superadded, but the shining out of all their intelligible co-ingredients. S. Aurelii Augustini, Opera Omnia, Migne, PL 32-47; (a critical edition of some works will be found in the Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna). Gilson, E., Introd. a l'etude de s. Augustin, (Paris, 1931) contains very good bibliography up to 1927, pp. 309-331. Pope, H., St. Augustine of Hippo, (London, 1937). Chapman, E., St. Augustine's Philos. of Beauty, (N. Y., 1939). Figgis, J. N., The Political Aspects of St. Augustine's "City of God", (London, 1921). --E.C. Authenticity: In a general sense, genuineness, truth according to its title. It involves sometimes a direct and personal characteristic (Whitehead speaks of "authentic feelings"). This word also refers to problems of fundamental criticism involving title, tradition, authorship and evidence. These problems are vital in theology, and basic in scholarship with regard to the interpretation of texts and doctrines. --T.G. Authoritarianism: That theory of knowledge which maintains that the truth of any proposition is determined by the fact of its having been asserted by a certain esteemed individual or group of individuals. Cf. H. Newman, Grammar of Assent; C. S. Peirce, "Fixation of Belief," in Chance, Love and Logic, ed. M. R. Cohen. --A.C.B. Autistic thinking: Absorption in fanciful or wishful thinking without proper control by objective or factual material; day dreaming; undisciplined imagination. --A.C.B. Automaton Theory: Theory that a living organism may be considered a mere machine. See Automatism. Automatism: (Gr. automatos, self-moving) (a) In metaphysics: Theory that animal and human organisms are automata, that is to say, are machines governed by the laws of physics and mechanics. Automatism, as propounded by Descartes, considered the lower animals to be pure automata (Letter to Henry More, 1649) and man a machine controlled by a rational soul (Treatise on Man). Pure automatism for man as well as animals is advocated by La Mettrie (Man, a Machine, 1748). During the Nineteenth century, automatism, combined with epiphenomenalism, was advanced by Hodgson, Huxley and Clifford. (Cf. W. James, The Principles of Psychology, Vol. I, ch. V.) Behaviorism, of the extreme sort, is the most recent version of automatism (See Behaviorism). (b) In psychology: Psychological automatism is the performance of apparently purposeful actions, like automatic writing without the superintendence of the conscious mind. L. C. Rosenfield, From Beast Machine to Man Machine, N. Y., 1941. --L.W. Automatism, Conscious: The automatism of Hodgson, Huxley, and Clifford which considers man a machine to which mind or consciousness is superadded; the mind of man is, however, causally ineffectual. See Automatism; Epiphenomenalism. --L.W. Autonomy: (Gr. autonomia, independence) Freedom consisting in self-determination and independence of all external constraint. See Freedom. Kant defines autonomy of the will as subjection of the will to its own law, the categorical imperative, in contrast to heteronomy, its subjection to a law or end outside the rational will. (Fundamental Principles of the Metaphysics of Morals, § 2.) --L.W. Autonomy of ethics: A doctrine, usually propounded by intuitionists, that ethics is not a part of, and cannot be derived from, either metaphysics or any of the natural or social sciences. See Intuitionism, Metaphysical ethics, Naturalistic ethics. --W.K.F. Autonomy of the will: (in Kant's ethics) The freedom of the rational will to legislate to itself, which constitutes the basis for the autonomy of the moral law. --P.A.S. Autonymy: In the terminology introduced by Carnap, a word (phrase, symbol, expression) is autonymous if it is used as a name for itself --for the geometric shape, sound, etc. which it exemplifies, or for the word as a historical and grammatical unit. Autonymy is thus the same as the Scholastic suppositio matertalis (q. v.), although the viewpoint is different. --A.C. Autotelic: (from Gr. autos, self, and telos, end) Said of any absorbing activity engaged in for its own sake (cf. German Selbstzweck), such as higher mathematics, chess, etc. In aesthetics, applied to creative art and play which lack any conscious reference to the accomplishment of something useful. In the view of some, it may constitute something beneficent in itself of which the person following his art impulse (q.v.) or playing is unaware, thus approaching a heterotelic (q.v.) conception. --K.F.L. Avenarius, Richard: (1843-1896) German philosopher who expressed his thought in an elaborate and novel terminology in the hope of constructing a symbolic language for philosophy, like that of mathematics --the consequence of his Spinoza studies. As the most influential apostle of pure experience, the posltivistic motive reaches in him an extreme position. Insisting on the biologic and economic function of thought, he thought the true method of science is to cure speculative excesses by a return to pure experience devoid of all assumptions. Philosophy is the scientific effort to exclude from knowledge all ideas not included in the given. Its task is to expel all extraneous elements in the given. His uncritical use of the category of the given and the nominalistic view that logical relations are created rather than discovered by thought, leads him to banish not only animism but also all of the categories, substance, causality, etc., as inventions of the mind. Explaining the evolution and devolution of the problematization and deproblematization of numerous ideas, and aiming to give the natural history of problems, Avenarius sought to show physiologically, psychologically and historically under what conditions they emerge, are challenged and are solved. He hypothesized a System C, a bodily and central nervous system upon which consciousness depends. R-values are the stimuli received from the world of objects. E-values are the statements of experience. The brain changes that continually oscillate about an ideal point of balance are termed Vitalerhaltungsmaximum. The E-values are differentiated into elements, to which the sense-perceptions or the content of experience belong, and characters, to which belongs everything which psychology describes as feelings and attitudes. Avenarius describes in symbolic form a series of states from balance to balance, termed vital series, all describing a series of changes in System C. Inequalities in the vital balance give rise to vital differences. According to his theory there are two vital series. It assumes a series of brain changes because parallel series of conscious states can be observed. The independent vital series are physical, and the dependent vital series are psychological. The two together are practically covariants. In the case of a process as a dependent vital series three stages can be noted: first, the appearance of the problem, expressed as strain, restlessness, desire, fear, doubt, pain, repentance, delusion; the second, the continued effort and struggle to solve the problem; and finally, the appearance of the solution, characterized by abating anxiety, a feeling of triumph and enjoyment. Corresponding to these three stages of the dependent series are three stages of the independent series: the appearance of the vital difference and a departure from balance in the System C, the continuance with an approximate vital difference, and lastly, the reduction of the vital difference to zero, the return to stability. By making room for dependent and independent experiences, he showed that physics regards experience as independent of the experiencing indlvidual, and psychology views experience as dependent upon the individual. He greatly influenced Mach and James (q.v.). See Avenarius, Empirio-criticism, Experience, pure. Main works: Kritik der reinen Erfahrung; Der menschliche Weltbegriff. --H.H. Averroes: (Mohammed ibn Roshd) Known to the Scholastics as The Commentator, and mentioned as the author of il gran commento by Dante (Inf. IV. 68) he was born 1126 at Cordova (Spain), studied theology, law, medicine, mathematics, and philosophy, became after having been judge in Sevilla and Cordova, physician to the khalifah Jaqub Jusuf, and charged with writing a commentary on the works of Aristotle. Al-mansur, Jusuf's successor, deprived him of his place because of accusations of unorthodoxy. He died 1198 in Morocco. Averroes is not so much an original philosopher as the author of a minute commentary on the whole works of Aristotle. His procedure was imitated later by Aquinas. In his interpretation of Aristotelian metaphysics Averroes teaches the coeternity of a universe created ex nihilo. This doctrine formed together with the notion of a numerical unity of the active intellect became one of the controversial points in the discussions between the followers of Albert-Thomas and the Latin Averroists. Averroes assumed that man possesses only a disposition for receiving the intellect coming from without; he identifies this disposition with the possible intellect which thus is not truly intellectual by nature. The notion of one intellect common to all men does away with the doctrine of personal immortality. Another doctrine which probably was emphasized more by the Latin Averroists (and by the adversaries among Averroes' contemporaries) is the famous statement about "two-fold truth", viz. that a proposition may be theologically true and philosophically false and vice versa. Averroes taught that religion expresses the (higher) philosophical truth by means of religious imagery; the "two-truth notion" came apparently into the Latin text through a misinterpretation on the part of the translators. The works of Averroes were one of the main sources of medieval Aristotelianlsm, before and even after the original texts had been translated. The interpretation the Latin Averroists found in their texts of the "Commentator" spread in spite of opposition and condemnation. See Averroism, Latin. Averroes, Opera, Venetiis, 1553. M. Horten, Die Metaphysik des Averroes, 1912. P. Mandonnet, Siger de Brabant et l'Averroisme Latin, 2d ed., Louvain, 1911. --R.A. Averroism, Latin: The commentaries on Aristotle written by Averroes (Ibn Roshd) in the 12th century became known to the Western scholars in translations by Michael Scottus, Hermannus Alemannus, and others at the beginning of the 13th century. Many works of Aristotle were also known first by such translations from Arabian texts, though there existed translations from the Greek originals at the same time (Grabmann). The Averroistic interpretation of Aristotle was held to be the true one by many; but already Albert the Great pointed out several notions which he felt to be incompatible with the principles of Christian philosophy, although he relied for the rest on the "Commentator" and apparently hardly used any other text. Aquinas, basing his studies mostly on a translation from the Greek texts, procured for him by William of Moerbecke, criticized the Averroistic interpretation in many points. But the teachings of the Commentator became the foundation for a whole school of philosophers, represented first by the Faculty of Arts at Paris. The most prominent of these scholars was Siger of Brabant. The philosophy of these men was condemned on March 7th, 1277 by Stephen Tempier, Bishop of Paris, after a first condemnation of Aristotelianism in 1210 had gradually come to be neglected. The 219 theses condemned in 1277, however, contain also some of Aquinas which later were generally recognized an orthodox. The Averroistic propositions which aroused the criticism of the ecclesiastic authorities and which had been opposed with great energy by Albert and Thomas refer mostly to the following points: The co-eternity of the created word; the numerical identity of the intellect in all men, the so-called two-fold-truth theory stating that a proposition may be philosophically true although theologically false. Regarding the first point Thomas argued that there is no philosophical proof, either for the co-eternity or against it; creation is an article of faith. The unity of intellect was rejected as incompatible with the true notion of person and with personal immortality. It is doubtful whether Averroes himself held the two-truths theory; it was, however, taught by the Latin Averroists who, notwithstanding the opposition of the Church and the Thomistic philosophers, gained a great influence and soon dominated many universities, especially in Italy. Thomas and his followers were convinced that they interpreted Aristotle correctly and that the Averroists were wrong; one has, however, to admit that certain passages in Aristotle allow for the Averroistic interpretation, especially in regard to the theory of intellect. Lit.: P. Mandonnet, Siger de Brabant et l'Averroisme Latin au XIIIe Siecle, 2d. ed. Louvain, 1911; M. Grabmann, Forschungen über die lateinischen Aristotelesübersetzungen des XIII. Jahrhunderts, Münster 1916 (Beitr. z. Gesch. Phil. d. MA. Vol. 17, H. 5-6). --R.A. Avesta: See Zendavesta. Avicehron: (or Avencebrol, Salomon ibn Gabirol) The first Jewish philosopher in Spain, born in Malaga 1020, died about 1070, poet, philosopher, and moralist. His main work, Fons vitae, became influential and was much quoted by the Scholastics. It has been preserved only in the Latin translation by Gundissalinus. His doctrine of a spiritual substance individualizing also the pure spirits or separate forms was opposed by Aquinas already in his first treatise De ente, but found favor with the medieval Augustinians also later in the 13th century. He also teaches the necessity of a mediator between God and the created world; such a mediator he finds in the Divine Will proceeding from God and creating, conserving, and moving the world. His cosmogony shows a definitely Neo-Platonic shade and assumes a series of emanations. Cl. Baeumker, Avencebrolis Fons vitae. Beitr. z. Gesch. d. Philos. d. MA. 1892-1895, Vol. I. Joh. Wittman, Die Stellung des hl. Thomas von Aquino zu Avencebrol, ibid. 1900. Vol. III. --R.A. Avicenna: (Abu Ali al Hosain ibn Abdallah ibn Sina) Born 980 in the country of Bocchara, began to write in young years, left more than 100 works, taught in Ispahan, was physician to several Persian princes, and died at Hamadan in 1037. His fame as physician survived his influence as philosopher in the Occident. His medical works were printed still in the 17th century. His philosophy is contained in 18 vols. of a comprehensive encyclopedia, following the tradition of Al Kindi and Al Farabi. Logic, Physics, Mathematics and Metaphysics form the parts of this work. His philosophy is Aristotelian with noticeable Neo-Platonic influences. His doctrine of the universal existing ante res in God, in rebus as the universal nature of the particulars, and post res in the human mind by way of abstraction became a fundamental thesis of medieval Aristotelianism. He sharply distinguished between the logical and the ontological universal, denying to the latter the true nature of form in the composite. The principle of individuation is matter, eternally existent. Latin translations attributed to Avicenna the notion that existence is an accident to essence (see e.g. Guilelmus Parisiensis, De Universo). The process adopted by Avicenna was one of paraphrasis of the Aristotelian texts with many original thoughts interspersed. His works were translated into Latin by Dominicus Gundissalinus (Gondisalvi) with the assistance of Avendeath ibn Daud. This translation started, when it became more generally known, the "revival of Aristotle" at the end of the 12th and the beginning of the 13th century. Albert the Great and Aquinas professed, notwithstanding their critical attitude, a great admiration for Avicenna whom the Arabs used to call the "third Aristotle". But in the Orient, Avicenna's influence declined soon, overcome by the opposition of the orthodox theologians. Avicenna, Opera, Venetiis, 1495; l508; 1546. M. Horten, Das Buch der Genesung der Seele, eine philosophische Enzyklopaedie Avicenna's; XIII. Teil: Die Metaphysik. Halle a. S. 1907-1909. R. de Vaux, Notes et textes sur l'Avicennisme Latin, Bibl. Thomiste XX, Paris, 1934. --R.A. Avidya: (Skr.) Nescience; ignorance; the state of mind unaware of true reality; an equivalent of maya (q.v.); also a condition of pure awareness prior to the universal process of evolution through gradual differentiation into the elements and factors of knowledge. --K.F.L. Avyakta: (Skr.) "Unmanifest", descriptive of or standing for brahman (q.v.) in one of its or "his" aspects, symbolizing the superabundance of the creative principle, or designating the condition of the universe not yet become phenomenal (aja, unborn). --K.F.L. Awareness: Consciousness considered in its aspect of act; an act of attentive awareness such as the sensing of a color patch or the feeling of pain is distinguished from the content attended to, the sensed color patch, the felt pain. The psychologlcal theory of intentional act was advanced by F. Brentano (Psychologie vom empirischen Standpunkte) and received its epistemological development by Meinong, Husserl, Moore, Laird and Broad. See Intentionalism. --L.W. Axiological: (Ger. axiologisch) In Husserl: Of or pertaining to value or theory of value (the latter term understood as including disvalue and value-indifference). --D.C. Axiological ethics: Any ethics which makes the theory of obligation entirely dependent on the theory of value, by making the determination of the rightness of an action wholly dependent on a consideration of the value or goodness of something, e.g. the action itself, its motive, or its consequences, actual or probable. Opposed to deontological ethics. See also teleological ethics. --W.K.F. Axiologic Realism: In metaphysics, theory that value as well as logic, qualities as well as relations, have their being and exist external to the mind and independently of it. Applicable to the philosophy of many though not all realists in the history of philosophy, from Plato to G. E. Moore, A. N. Whitehead, and N, Hartmann. --J.K.F. Axiology: (Gr. axios, of like value, worthy, and logos, account, reason, theory). Modern term for theory of value (the desired, preferred, good), investigation of its nature, criteria, and metaphysical status. Had its rise in Plato's theory of Forms or Ideas (Idea of the Good); was developed in Aristotle's Organon, Ethics, Poetics, and Metaphysics (Book Lambda). Stoics and Epicureans investigated the summum bonum. Christian philosophy (St. Thomas) built on Aristotle's identification of highest value with final cause in God as "a living being, eternal, most good." In modern thought, apart from scholasticism and the system of Spinoza (Ethica, 1677), in which values are metaphysically grounded, the various values were investigated in separate sciences, until Kant's Critiques, in which the relations of knowledge to moral, aesthetic, and religious values were examined. In Hegel's idealism, morality, art, religion, and philosophy were made the capstone of his dialectic. R. H. Lotze "sought in that which should be the ground of that which is" (Metaphysik, 1879). Nineteenth century evolutionary theory, anthropology, sociology, psychology, and economics subjected value experience to empirical analysis, and stress was again laid on the diversity and relativity of value phenomena rather than on their unity and metaphysical nature. F. Nietzsche's Also Sprach Zarathustra (1883-1885) and Zur Genealogie der Moral (1887) aroused new interest in the nature of value. F. Brentano, Vom Ursprung sittlicher Erkenntnis (1889), identified value with love. In the twentieth century the term axiology was apparently first applied by Paul Lapie (Logique de la volonte, 1902) and E. von Hartmann (Grundriss der Axiologie, 1908). Stimulated by Ehrenfels (System der Werttheorie, 1897), Meinong (Psychologisch-ethische Untersuchungen zur Werttheorie, 1894-1899), and Simmel (Philosophie des Geldes, 1900). W. M. Urban wrote the first systematic treatment of axiology in English (Valuation, 1909), phenomenological in method under J. M. Baldwin's influence. Meanwhile H. Münsterberg wrote a neo-Fichtean system of values (The Eternal Values, 1909). Among important recent contributions are: B. Bosanquet, The Principle of Individuality and Value (1912), a free reinterpretation of Hegelianism; W. R. Sorley, Moral Values and the Idea of God (1918, 1921), defending a metaphysical theism; S. Alexander, Space, Time, and Deity (1920), realistic and naturalistic; N. Hartmann, Ethik (1926), detailed analysis of types and laws of value; R. B. Perry's magnum opus, General Theory of Value (1926), "its meaning and basic principles construed in terms of interest"; and J. Laird, The Idea of Value (1929), noteworthy for historical exposition. A naturalistic theory has been developed by J. Dewey (Theory of Valuation, 1939), for which "not only is science itself a value . . . but it is the supreme means of the valid determination of all valuations." A. J. Ayer, Language, Truth and Logic (1936) expounds the view of logical positivism that value is "nonsense." J. Hessen, Wertphilosophie (1937), provides an account of recent German axiology from a neo-scholastic standpoint. The problems of axiology fall into four main groups, namely, those concerning (1) the nature of value, (2) the types of value, (3) the criterion of value, and (4) the metaphysical status of value. (1) The nature of value experience. Is valuation fulfillment of desire (voluntarism: Spinoza, Ehrenfels), pleasure (hedonism: Epicurus, Bentham, Meinong), interest (Perry), preference (Martineau), pure rational will (formalism: Stoics, Kant, Royce), apprehension of tertiary qualities (Santayana), synoptic experience of the unity of personality (personalism: T. H. Green, Bowne), any experience that contributes to enhanced life (evolutionism: Nietzsche), or "the relation of things as means to the end or consequence actually reached" (pragmatism, instrumentalism: Dewey). (2) The types of value. Most axiologists distinguish between intrinsic (consummatory) values (ends), prized for their own sake, and instrumental (contributory) values (means), which are causes (whether as economic goods or as natural events) of intrinsic values. Most intrinsic values are also instrumental to further value experience; some instrumental values are neutral or even disvaluable intrinsically. Commonly recognized as intrinsic values are the (morally) good, the true, the beautiful, and the holy. Values of play, of work, of association, and of bodily well-being are also acknowledged. Some (with Montague) question whether the true is properly to be regarded as a value, since some truth is disvaluable, some neutral; but love of truth, regardless of consequences, seems to establish the value of truth. There is disagreement about whether the holy (religious value) is a unique type (Schleiermacher, Otto), or an attitude toward other values (Kant, Höffding), or a combination of the two (Hocking). There is also disagreement about whether the variety of values is irreducible (pluralism) or whether all values are rationally related in a hierarchy or system (Plato, Hegel, Sorley), in which values interpenetrate or coalesce into a total experience. (3) The criterion of value. The standard for testing values is influenced by both psychological and logical theory. Hedonists find the standard in the quantity of pleasure derived by the individual (Aristippus) or society (Bentham). Intuitionists appeal to an ultimate insight into preference (Martineau, Brentano). Some idealists recognize an objective system of rational norms or ideals as criterion (Plato, Windelband), while others lay more stress on rational wholeness and coherence (Hegel, Bosanquet, Paton) or inclusiveness (T. H. Green). Naturalists find biological survival or adjustment (Dewey) to be the standard. Despite differences, there is much in common in the results of the application of these criteria. (4) The metaphysical status of value. What is the relation of values to the facts investigated by natural science (Koehler), of Sein to Sollen (Lotze, Rickert), of human experience of value to reality independent of man (Hegel, Pringle-Pattlson, Spaulding)? There are three main answers: subjectivism (value is entirely dependent on and relative to human experience of it: so most hedonists, naturalists, positivists); logical objectivism (values are logical essences or subsistences, independent of their being known, yet with no existential status or action in reality); metaphysical objectivism (values --or norms or ideals --are integral, objective, and active constituents of the metaphysically real: so theists, absolutists, and certain realists and naturalists like S. Alexander and Wieman). --E.S.B. Axiom: See Mathematics. Axiomatic method: That method of constructing a deductive system consisting of deducing by specified rules all statements of the system save a given few from those given few, which are regarded as axioms or postulates of the system. See Mathematics. --C.A.B. Ayam atma brahma: (Skr.) "This self is brahman", famous quotation from Brhadaranyaka Upanishad 2.5.19, one of many alluding to the central theme of the Upanishads, i.e., the identity of the human and divine or cosmic. --K.F.L.
augur ::: n. --> An official diviner who foretold events by the singing, chattering, flight, and feeding of birds, or by signs or omens derived from celestial phenomena, certain appearances of quadrupeds, or unusual occurrences.
One who foretells events by omens; a soothsayer; a diviner; a prophet. ::: v. i.
Autonomic Nervous System ::: Part of the peripheral nervous system that regulates the involuntary actions of the body (e.g., breathing, heart rate, blood pressure, pupil dilation). Also regulates the Fight or Flight Phenomenon.
autopoiesis ::: Proposed by biologist Humberto Maturana and cognitive scientist Francisco Varela, autopoiesis refers to the “self-production” or “self-making” of an organism. In Integral Theory, it is derived by looking at the biological phenomenology of an organism. A firstperson approach to a third-person singular reality. The inside view of the exterior of an individual (i.e., the inside view of a holon in the Upper-Right quadrant). Exemplary of a zone-
AVATARA ::: One in whom the Divine Consciousness has descended into human birth for a great world-work; the Incarnation; Spirit descending into man; Descent into form; the revelation of the Godhead in humanity; the Divine who has descended into the human consciousness; coming down of the Divine below the line which divides the divine from the human world or status.
An Avatar, roughly speaking, is one who is conscious of the presence and power of the Divine born in him or descended into him governing from within his will and life action; he feels identified inwardly with this divine power and presence.
He is a realiser, an establisher - not of outward things only, though he does realise something in the outward also, but of something essential and radical needed for the terrestrial evolution which is the evolution of the embodied spirit through successive stages towards the Divine.
There are two sides of the phenomenon of avatarhood, the Divine Consciousness and the instrumental personality in Nature under the conditions of Nature which it uses according to the rules of the game.
The Avatar takes upon himself the nature of humanity in his instrumental parts, though the consciousness acting behind is divine.
Background: (Ger. Hintergrund) In Husserl: The nexus of objects and objective sense explicitly posited along with any object; the objective horizon. The perceptual background is part of the entire background in this broad sense. See Horizon. -- D.C . Bacon, Francis: (1561-1626) Inspired by the Renaissance, and in revolt against Aristotelianism and Scholastic Logic, proposed an inductive method of discovering truth, founded upon empirical observation, analysis of observed data, inference resulting in hypotheses, and verification of hypotheses through continued observation and experiment. The impediments to the use of this method are preconceptions and prejudices, grouped by Bacon under four headings, or Idols: The Idols of the Tribe, or racially "wishful," anthropocentric ways of thinking, e.g. explanation by final causes The Idols of the Cave or personal prejudices The Idols of the Market Place, or failure to define terms The Idol of the Theatre, or blind acceptance of tradition and authority. The use of the inductive method prescribes the extraction of the essential from the non-essential and the discovery of the underlying structure or form of the phenomena under investigation, through (a) comparison of instances, (b) study of concomitant variations, and (c) exclusion of negative instances.
Bacon, Roger: (1214-1294) Franciscan. He recognized the significance of the deductive application of principles and the necessity for experimental verification of the results. He was keenly interested in mathematics. His most famous work was called Opus majus, a veritable encyclopaedia of the sciences of his day. -- L.E.D Baconian Method: The inductive method as advanced by Francis Bacon (1561-1626). The purpose of the method was to enable man to attain mastery over nature in order to exploit it for his benefit. The mind should pass from particular facts to a more general knowledge of forms, or generalized physical properties. They are laws according to which phenomena actually proceed. He demanded an exhaustive enumeration of positive instances of occurrences of phenomena, the recording of comparative instances, in which an event manifests itself with greater or lesser intensity, and the additional registration of negative instances. Then experiments should test the observations. See Mill's Methods. -- J.J.R.
(b) An epistemologist who rejects an extreme or agnostic scepticism, may very properly seek to determine the limits of knowledge and to assert that genuine knowledge is, within certain prescribed limits, possible yet beyond those limits impossible. There are, of course, innumerable ways of delimiting the knowable from the unknowable -- a typical instance of the sceptical delimitation of knowledge is the Kantian distinction between the phenomenal and noumenal world. See Phenomenon; Noumenon. A similar epistemological position is involved in the doctrine of certain recent positivists and radical empiricists that the knowable coincides with the meaningful and the verifiable, the unknowable with trie meaningless and unverifiable. See Positivism, Logical; Empiricism, Radical.
(b) Deism is a term referring collectively and somewhat loosely to a group of religious thinkers of the 17th (and 18th) century in England and France who in attempting to justify religion, particularly Christianity, began by establishing the harmony of reason and revelation and developed what, in their time, was regarded as extreme views: assaults upon traditional supernaturalism, external revelation and dogmas implying mysteries, and concluding that revelation is superfluous, that reason is the touchstone to religious validity, that religion and ethics are natural phenomena, that the traditional God need hardly be appealed to since man finds in nature the necessary guides for moral and religious living. Not all deists, so called, went toward the more extreme expressions. Among the more important English deists were Toland, Collins, Tindal, Chubb and Morgan. Voltaire (1694-1778) influenced by English thought is the notable example of deism in France. On the whole the term represents a tendency rather than a school. -- V.F.
Because the difference between phenomenological pure psychology and transcendental phenomenology depends on a difference in attitude towards "the same" subject matter, their contents are widely analogous. Husserl maintained, however, that genuine philosophy is possible only as transcendental phenomenology, because it alone is knowledge of that non-worldly nucleus of subjectivity in which everything intendable as immanent or as transcendent is constituted (produced, generated) as an essentially intentional object. As envisaged in the Ideen and later works, phenomenological analysis is chiefly "transcendental-constitutional" analysis of the subjective structures in which the concrete individual world is built up as an intersubjectively valid transcendent sense for transcendental subjectivity. In the course of such analysis, every legitimate philosophical problem must find its definitive solution. From the transcendental-phenomenological standpoint, however, one traditional problem, namely the relation between what are essentially objects of consciousness and "things-in-themselves" that are not essentially objects of consciousness, is seen to be spurious. On the one hand, it is evidently false that all directly presented objects of consciousness are immanent in the mind, on the other hand, the concept of an entity that is not an intentionally constituted object of transcendental consciousness is evidently self-contradictory. This is the central thesis of what Husserl called his "transcendental-phenomenological idealism."
Becoming ::: Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness
Ref: CWSA Vol. 17, Page: 87
Before writing the Ideen, he had come to believe that, as the reflective observer of one's subjective processes, one can establish and maintain the attitude of a mere onlooker, who does not participate even in his own natural attitude of believing in a possible world and apprehending his consciousness as essentially possible in that world. If this attitude of self-restraint (epoche) is consistently maintained, one can discriminate a status of one's consciousness more fundamental than its actuality or its possibility in a world and one can see that this essential worldliness of consciousness is a reflexive consequence of its more fundamental character as consciousness of a world. One can then see, furthermore, that every intendable object is essentially, and most fundamentally, a noematic-intentional object (a phenomenon) and has its being and nature because consciousness -- regardless of the latter's secondary status as in the world -- is intrinsically an (actual or potential) intending of that object, in a certain manner, as having certain determinations. Such was Husserl's contention.
being ::: 1. The state or quality of having existence. 2. The totality of all things that exist. 3. One"s basic or essential nature; self. 4. All the qualities constituting one that exists; the essence. 5. A person; human being. 6. The Divine, the Supreme; God. Being, being"s, Being"s, beings, Beings, beings", earth-being"s, earth-beings, fragment-being, non-being, non-being"s, Non-Being, Non-Being"s, world-being"s.
Sri Aurobindo: "Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” *The Life Divine :::
"The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” *The Life Divine
"What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being; the universe in Time and all that is apparent in it is a Becoming.” Letters on Yoga
"Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness.” The Upanishads :::
"Our whole apparent life has only a symbolic value & is good & necessary as a becoming; but all becoming has being for its goal & fulfilment & God is the only being.” *Essays Divine and Human
"Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.” The Synthesis of Yoga*
“Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness.” The Upanishads
(b) In epistemology and psychology, the term is applied to knowledge, e.g. memory, which lies dormant in the mind but is capable of becoming actual and explicit (see W. Hamilton, Lectures on Metaphysics, xviii, cited by J. M. Baldwin, Dictionary of Philosophy and Psychology, Vol. I, p. 628). Latency in this restricted sense, designates phenomena now embraced by the term subconscious. See Subconscious. -- L.W.
biostatics ::: n. --> The physical phenomena of organized bodies, in opposition to their organic or vital phenomena.
Brain: According to Aristotle, it is a cooling organ of the body. Early in the history of philosophy, it was regarded as closely connected with consciousness and with activities of the soul. Descartes contended that mind-body relations are centered in the pineal gland located between the two hemispheres of the brain. Cabanis, a sensualistic materialist, believed that the brain produces consciousness in a manner similar to that in which the liver produces the bile. Many have sought to identify it with the seat of the soul. Today consciousness is recognized to be a much more complex phenomenon controlled by the entire nervous system, rather than by any part of the brain, and influenced by the bodily metabolism in general. -- R.B.W.
Brentano, Franz: (1838-1917) Who had originally been a Roman Catholic priest may be described as an unorthodox neo-scholastic. According to him the only three forms of psychic activity, representation, judgment and "phenomena of love and hate", are just three modes of "intentionality", i.e., of referring to an object intended. Judgments may be self-evident and thereby characterized as true and in an analogous way love and hate may be characterized as "right". It is on these characterizations that a dogmatic theory of truth and value may be based. In any mental experience the content is merely a "physical phenomenon" (real or imaginary) intended to be referred to, what is psychic is merely the "act" of representing, judging (viz. affirming or denying) and valuing (i.e. loving or hating). Since such "acts" are evidently immaterial, the soul by which they are performed may be proved to be a purely spiritual and imperishable substance and from these and other considerations the existence, spirituality, as also the infinite wisdom, goodness and justice of God may also be demonstrated. It is most of all by his classification of psychic phenomena, his psychology of "acts" and "intentions" and by his doctrine concerning self-evident truths and values that Brentano, who considered himself an Aristotelian, exercised a profound influence on subsequent German philosophers: not only on those who accepted his entire system (such as A. Marty and C. Stumpf) but also those who were somewhat more independent and original and whom he influenced either directly (as A. Meinong and E. Husserl) or indirectly (as M. Scheler and Nik. Hartmann). Main works: Psychologie des Aristoteles, 1867; Vom Dasein Gottes, 1868; Psychologie vom empirischen Standpunkt, 1874; Vom Ursprung sittliches Erkenntnis, 1884; Ueber die Zukunft der Philosophie, 1893; Die vier Phasen der Philos., 1895. -- H.Go. Broad, C.D.: (1887) As a realistic critical thinker Broad takes over from the sciences the methods that are fruitful there, classifies the various propositions used in all the sciences, and defines basic scientific concepts. In going beyond science, he seeks to reach a total view of the world by bringing in the facts and principles of aesthetic, religious, ethical and political experience. In trying to work out a much more general method which attacks the problem of the connection between mathematical concepts and sense-data better than the method of analysis in situ, he gives a simple exposition of the method of extensive abstraction, which applies the mutual relations of objects, first recognized in pure mathematics, to physics. Moreover, a great deal can be learned from Broad on the relation of the principle of relativity to measurement.
B. The Probability-Relation. Considering the general grounds of probability, it is pertinent to analyze the proper characteristics of this concept and the valid conditions of its use in inferential processes. Probability presents itself as a special relation between the premisses and the conclusion of an argument, namely when the premisses are true but not completely sufficient to condition the truth of the conclusion. A probable inference must however be logical, even though its result is not certain, for its premisses must be a true sign of its conclusion. The probability-relation may take three aspects: it is inductive, probable or presumptive. In strict induction, there is an essential connection between the facts expressed in the premisses and in the conclusion, which almost forces a factual result from the circumstances of the predication. This type of probability-relation is prominent in induction proper and in statistics. In strict probability, there is a logical connection between the premisses and the conclusion which does not entail a definite factual value for the latter. This type of probability-relation is prominent in mathematical probability and circumstantial evidence. In strict presumption, there is a similarity of characteristics between the fact expressed in the conclusion and the real event if it does or did exist. This type of probability-relation is prominent in analogy and testimony. A presumptive conclusion should be accepted provisionally, and it should have definite consequences capable of being tested. The results of an inductive inference and of a probable inference may often be brought closer together when covering the same field, as the relations involved are fundamental enough for the purpose. This may be done by a qualitative analysis of their implications, or by a quantitative comparison of their elements, as it is done for example in the methods of correlation. But a presumptive inference cannot be reduced to either of the other two forms without losing its identity, because the connection between its elements is of an indefinite character. It may be said that inductive and probable inferences have an intrinsic reasonableness, while presumptive inferences have an extrinsic reasonableness. The former involve determinism within certain limits, while the latter display indeterminacy more prominently. That is why very poor, misleading or wrong conclusions are obtained when mathematical methods are applied to moral acts, judiciary decisions or indirect testimony The activity of the human will has an intricate complexity and variability not easily subjected to calculation. Hence the degree of probability of a presumptive inference can be estimated only by the character and circumstances of its suggested explanation. In moral cases, the discussion and application of the probability-relation leads to the consideration of the doctrines of Probabilism and Probabiliorism which are qualitative. The probability-relation as such has the following general implications which are compatible with its three different aspects, and which may serve as general inferential principle: Any generalization must be probable upon propositions entailing its exemplification in particular cases; Any generalization or system of generalizations forming a theory, must be probable upon propositions following from it by implication; The probability of a given proposition on the basis of other propositions constituting its evidence, is the degree of logical conclusiveness of this evidence with respect to the given proposition; The empirical probability (p = S/E) of a statement S increases as verifications accrue to the evidence E, provided the evidence is taken as a whole; and Numerical probabilities may be assigned to facts or statements only when the evidence includes statistical data or other numerical information which can be treated by the methods of mathematical probability. C. Mathematical Probability. The mathematical theory of probability, which is also called the theory of chances or the theory of relative possibilities, is concerned with the application of mathematical methods to the determination of the likelihood of any event, when there are not sufficient data to determine with certainty its occurrence or failure. As Laplace remarked, it is nothing more than common sense reduced to calculation. But its range goes far beyond that of common sense for it has not only conditioned the growth of various branches of mathematics, such as the theory of errors, the calculus of variations and mathematical statistics, but it has also made possible the establishment of a number of theories in the natural and social sciences, by its actual applications to concrete problems. A distinction is usually made between direct and inverse probability. The determination of a direct or a priori probability involves an inference from given situations or sets of possibilities numerically characterized, to future events related with them. By definition, the direct probability of the occurrence of any particular form of an event, is the ratio of the number of ways in which that form might occur, to the whole number of ways in which the event may occur, all these forms being equiprobable or equally likely. The basic principles referring to a priori probabilities are derived from the analysis of the various logical alternatives involved in any hypothetical questions such as the following: (a) To determine whether a cause, whose exact nature is or is not known, will prove operative or not in certain circumstances; (b) To determine how often an event happens or fails. The comparison of the number of occurrences with that of the failures of an event, considered in simple or complex circumstances, affords a baisis for several cases of probable inference. Thus, theorems may be established to deal with the probability of success and the probability of failure of an event, with the probability of the joint occurrence of several events, with the probability of the alternative occurrence of several events, with the different conditions of frequency of occurrence of an event; with mathematical expectation, and with similar questions. The determination of an a posteriori or inverse probability involves an inference from given situations or events, to past conditions or causes which rnay have contributed to their occurrence. By definition, an inverse probability is the numerical value assigned to each one of a number of possible causes of an actual event that has already occurred; or more generally, it is the numerical value assigned to hypotheses which attempt to explain actual events or circumstances. If an event has occurred as a result of any one of n several causes, the probability that C was the actual cause is Pp/E (Pnpn), when P is the probability that the event could be produced by C if present, and p the probability that C was present before the occurrence of that event. Inverse probability is based on general and special assumptions which cannot always be properly stated, and as there are many different sets of such assumptions, there cannot be a coercive reason for making a definite choice. In particular, the condition of the equiprobability of causes is seldom if ever fulfilled. The distinction between the two kinds of probability, which has led to some confusion in interpreting their grounds and their relations, can be technically ignored now as a result of the adoption of a statistical basis for measuring probabilities. In particular, it is the statistical treatment of correlation which led to the study of probabilities of concurrent phenomena irrespective of their direction in time. This distinction may be retained, howe\er, for the purpose of a general exposition of the subject. Thus, a number of probability theorems are obtained by using various cases of direct and inverse probability involving permutations and combinations, the binomial theorem, the theory of series, and the methods of integration. In turn, these theurems can be applied to concrete cases of the various sciences.
But by the same token, as Kant now shows in the third part on "Transcendental Dialectic", the forms of sensibility and understanding cannot be employed beyond experience in order to define the nature of such metaphysical entities as God, the immortal soul, and the World conceived as a totality. If the forms are valid in experience only because they are necessary conditions of experience, there is no way of judging their applicability to objects transcending experience. Thus Kant is driven to the denial of the possibility of a science of metaphysics. But though judgments of metaphysics are indemonstrable, they are not wholly useless. The "Ideas of Pure Reason" (Vernunft) have a "regulative use", in that they point to general objects which they cannot, however, constitute. Theoretical knowledge is limited to the realm of experience; and within this realm we cannot know "things-in-themselves", but only the way in which things appear under a priori forms of reason; we know things, in other words, as "phenomena."
"But in a higher than our present mental consciousness we find that this duality is only a phenomenal appearance. The highest and real truth of existence is the one Spirit, the supreme Soul, Purushottama, and it is the power of being of this Spirit which manifests itself in all that we experience as universe. This universal Nature is not a lifeless, inert or unconscious mechanism, but informed in all its movements by the universal Spirit. The mechanism of its process is only an outward appearance and the reality is the Spirit creating or manifesting its own being by its own power of being in all that is in Nature. Soul and Nature in us too are only a dual appearance of the one existence.” The Synthesis of Yoga*
“But in a higher than our present mental consciousness we find that this duality is only a phenomenal appearance. The highest and real truth of existence is the one Spirit, the supreme Soul, Purushottama, and it is the power of being of this Spirit which manifests itself in all that we experience as universe. This universal Nature is not a lifeless, inert or unconscious mechanism, but informed in all its movements by the universal Spirit. The mechanism of its process is only an outward appearance and the reality is the Spirit creating or manifesting its own being by its own power of being in all that is in Nature. Soul and Nature in us too are only a dual appearance of the one existence.” The Synthesis of Yoga
"But in the path of knowledge as it is practised in India concentration is used in a special and more limited sense. It means that removal of the thought from all distracting activities of the mind and that concentration of it on the idea of the One by which the soul rises out of the phenomenal into the one reality.” The Synthesis of Yoga*
“But in the path of knowledge as it is practised in India concentration is used in a special and more limited sense. It means that removal of the thought from all distracting activities of the mind and that concentration of it on the idea of the One by which the soul rises out of the phenomenal into the one reality.” The Synthesis of Yoga
But reason is not limited to its theoretical use. Besides objects of cognition and thought, there are also those of will and feeling. Kant's "practical philosophy", the real foundation of his system of transcendental idealism, centers in a striking doctrine of freedom. Even in its theoretical use. reason is a law-giver to Nature, in that the data of sense must conform to the forms of the sensibility and understanding if Nature is to be known at all. But in moral experience, as Kant shows in the Critique of Practical Reason (1788), the will of a rational being is directly autonomous -- a law unto itself. But the unconditional moral law, "duty" or "categorical imperative", the validity of which Kant does not question, is possible only on the supposition that the will is really free. As phenomenal beings we are subject to the laws of nature and reason, but as pure rational wills we move in the free, noumenal or intelligible realm, bound only by the self-imposed rational law "to treat humanity in every case as an end, never as a means only."
caloric ::: n. --> The principle of heat, or the agent to which the phenomena of heat and combustion were formerly ascribed; -- not now used in scientific nomenclature, but sometimes used as a general term for heat. ::: a. --> Of or pertaining to caloric.
Campanella, Tommaso: (1568-1639) A Dominican monk in revolt against Aristotelianism, and influenced by the naturalism of Telesio, he arrived at philosophic conclusions in some ways prophetic of Descartes. Distrusting both the reports of the senses and the results of reasoning as indications of the nature of Reality, he found nothing trustworthy except the fact of his own existence, and the inferences drawn from that fact. As certain as his awareness of his own existence was the awareness of an external world to which experience referred and by which it was caused. Again, since the nature of the part is representative of the nature of the whole to which it belongs, the Universe of which the self is part must, like the part, be possessed of knowledge, will, and power. Hence I may infer from my own existence the existence of a God. Again, I must infer other of the divine nature more or less perfect manifestations than myself descending from the hierarchy of angels above man to the form or structure of the world, the ultimate corporeal elements, and the sensible phenomena produced by these elements of the physical universe, below him in the scale of perfection.
cataclysmist ::: n. --> One who believes that the most important geological phenomena have been produced by cataclysms.
catadioptrics ::: n. --> The science which treats of catadioptric phenomena, or of the used of catadioptric instruments.
catoptrics ::: n. --> That part of optics which explains the properties and phenomena of reflected light, and particularly that which is reflected from mirrors or polished bodies; -- formerly called anacamptics.
cerebralism ::: n. --> The doctrine or theory that psychical phenomena are functions or products of the brain only.
Ch'ang: (a) "Invariables" or universal and eternal laws or principles running through the phenomenal change of the universe. (Lao Tzu). (b) Constant virtues. See wu ch'ang. -- H.H.
Chidakasa ::: Depths of more and more subtle ether which are heavily curtained from the physical sense by the grosser ether of the material universe, and all things sensible, whether in the material world or any other, create reconstituting vibrations, sensible echoes, reproductions, recurrent images of themselves which that subtler ether receives and retains. It is this which explains many of the phenomena of clairvoyance, clairaudience, etc.; for these phenomena are only the exceptional admission of the waking mentality into a limited sensitiveness to what might be called the image memory of the subtle ether, by which not only the signs of all things past and present, but even those of things future can be seized; for things future are already accomplished to knowledge and vision on higher planes of mind and their images can be
reflected upon mind in the present. But these things which are exceptional to the waking mentality, difficult and to be perceived only by the possession of a special power or else after assiduous training, are natural to the dream-state of trance consciousness in which the subliminal mind is free. And that mind can also take cognizance of things on various planes not only by these sensible images, but by a species of thought perception or of thought reception and impression analogous to that phenomenon of consciousness which in modern psychical science has been given the name of telepathy.
Ref: CWSA Vol. 23-24, Page: 523-24
childe ::: n. --> A cognomen formerly prefixed to his name by the oldest son, until he succeeded to his ancestral titles, or was knighted; as, Childe Roland.
chronoscope ::: n. --> An instrument for measuring minute intervals of time; used in determining the velocity of projectiles, the duration of short-lived luminous phenomena, etc.
cit-tapas (chit-tapas; chittapas; chit tapas) ::: consciousness-force; knowledge-power; the unity of cit and tapas; "the infinite divine selfawareness which is also the infinite all-effective Will", represented by cit in the description of the nature of divine being as sat-cit-ananda or saccidananda; the "divine Conscious-Force" which "is omnipresent ... in the material cosmos, but veiled, operative secretly behind the actual phenomenon of things, and it expresses itself there characteristically through its own subordinate term, Life" (pran.a).
Citta: (Skr.) In the philosophy of the Yogasutras (q.v.) the phenomenal form of mind as the first creation of prakrti (q.v.) which is differentiated into mental states (vrttis), such as true and false knowledge, imagination, memory, sleep. These states being of the active, need restraining (citta-vrtti nirodha; cf. Yoga) in order to have the true and abiding nature of self (purusa) come into its own. -- K.F.L.
— clalraudience, clairsenticnce arc the more external manifesta- tions, — with precisely the same range each in its own kind, the same fields and manner and conditions and saricties of their phenomena.
Class struggle: Fundamental in Marxian social thought, this term signifies the conflict between classes (q.v.) which, according to the theory of historical materialism (see the entry, Dialectical materialism) may and usually does take place in all aspects of social life, and which has existed ever since the passing of primitive communism (q.v.). The class struggle is considered basic to the dynamics of history in the sense that a widespread change in technics, or a fuller utilization of them, which necessitates changes in economic relations and, in turn, in the social superstructure, is championed and carried through by classes which stand to gain from the change. The economic aspects of the class struggle under capitalism manifest themselves most directly, Marx held, in disputes over amount of wages, rate of profits, rate of interest, amount of rent, length of working day, conditions of work and like matters. The Marxist position is that the class struggle enters into philosophy, politics, law, morals, art, religion and other cultural institutions and fields in various ways, either directly or indirectly, and, in respect to the people involved, consciously or unconsciously, willingly or unwillingly. In any case the specific content of any such field or institution at a given time it held to have a certain effect upon a given class in its conflicts with other classes, weakening or aiding it. Marxists believe that certain kinds of literature or art may inspire people with a lively sense of the need and possibility of a radical change in social relations, or, on the contrary, with a sense of lethargy or complacency, and that various moral, religious or philosophical doctrines may operate to persuade a given class that it should accept its lot without complaint or its privileges without qualms, or may operate to persuade it of the contrary. The Marxist view is that every field or institution has a history, an evolution, and that this evolution is the result of the play of conflicting forces entering into the field, which forces are connected, in one way or another, with class conflicts. While it is thus held that the class struggle involves all cultural fields, it is not held that any cultural production or phenomenon, selected or delimited at random, can be correlated in a one-to-one fashion with an equally delimited class interest. -- J.M.S.
climate ::: v. i. --> One of thirty regions or zones, parallel to the equator, into which the surface of the earth from the equator to the pole was divided, according to the successive increase of the length of the midsummer day.
The condition of a place in relation to various phenomena of the atmosphere, as temperature, moisture, etc., especially as they affect animal or vegetable life.
To dwell.
climatology ::: n. --> The science which treats of climates and investigates their phenomena and causes.
cognomen ::: n. --> The last of the three names of a person among the ancient Romans, denoting his house or family.
A surname.
cognominal ::: a. --> Of or pertaining to a cognomen; of the nature of a surname. ::: n. --> One bearing the same name; a namesake.
cognomination ::: n. --> A cognomen or surname.
Combination: (Lat. combinare, to join) The process of forming a new whole by the union of parts; also the product of such union. Two types of combination are distinguishable: Composition is a union of parts such that the component parts are discernible in the compound. Thus the visual and factual data which combine to form a total percept are recognizable in the resultant percept. Fusion is a union of parts into a whole in which the identity of the parts is obliterated. Thus the amalgamation of two sense images to form a new quality would, if this phenomenon were psychologically possible, be an instance of psychic fusion. See Psychic Fusion. -- L.W.
Concentration ::: Concentration is necessary, first, to turn the whole will and mind from the discursive divagation natural to them, following a dispersed movement of the thoughts, running after many branching desires, led away in the track of the senses and the outward mental response to phenomena: we have to fix the will and the thought on the eternal and real behind all, and this demands an immense effort, a one-pointed concentration. Secondly, it is necessary in order to break down the veil which is erected by our ordinary mentality between ourselves and the truth; for outer knowledge can be picked up by the way, by ordinary attention and reception, but the inner, hidden and higher truth can only be seized by an absolute concentration of the mind on its object, an absolute concentration of the will to attain it and, once attained, to hold it habitually and securely unite oneself with it. Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga.
Ref: CWSA Vol. 23-24, Page: 515
CONCENTRATION ::: Fixing the consciousness in one place or on one object and in a single condition.
A gathering together of the consciousness and either centralising at one point or turning on a single object, e.g. the Divine; there can also be a gathered condition throughout the whole being, not at a point.
Concentration is necessary, first to turn the whole will and mind from the discursive divagation natural to them, following a dispersed movement of the thoughts, running after many-branching desires, led away in the track of the senses and the outward mental response to phenomena; we have to fix the will and the thought on the eternal and real behind all, and this demands an immense effort, a one-pointed concentration. Secondly, it is necessary in order to break down the veil which is erected by our ordinary mentality between ourselves and the truth; for outer knowledge can be picked up by the way, by ordinary attention and reception, but the inner, hidden and higher truth can only be seized by an absolute concentration of the mind on its object, an absolute concentration of the will to attain it and, once attained, to hold it habitually and securely unite oneself with it.
Centre of Concentration: The two main places where one can centre the consciousness for yoga are in the head and in the heart - the mind-centre and the soul-centre.
Brain concentration is always a tapasyā and necessarily brings a strain. It is only if one is lifted out of the brain mind altogether that the strain of mental concentration disappears.
At the top of the head or above it is the right place for yogic concentration in reading or thinking.
In whatever centre the concentration takes place, the yoga force generated extends to the others and produces concentration or workings there.
Modes of Concentration: There is no harm in concentrating sometimes in the heart and sometimes above the head. But concentration in either place does not mean keeping the attention fixed on a particular spot; you have to take your station of consciousness in either place and concentrate there not on the place, but on the Divine. This can be done with eyes shut or with eyes open, according as it best suits.
If one concentrates on a thought or a word, one has to dwell on the essential idea contained in the word with the aspiration to feel the thing which it expresses.
There is no method in this yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force to transform the consciousness; one can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be.
Powers (three) of Concentration ::: By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself we can become whatever we choose ; we can become, for instance, even if we were before a mass of weaknesses and fears, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love ; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object.
Stages in Concentration (Rajayogic) ::: that in which the object is seized, that in which it is held, that in which the mind is lost in the status which the object represents or to which the concentration leads.
Concentration and Meditation ::: Concentration means fixing the consciousness in one place or one object and in a single condition Meditation can be diffusive,e.g. thinking about the Divine, receiving impressions and discriminating, watching what goes on in the nature and acting upon it etc. Meditation is when the inner mind is looking at things to get the right knowledge.
vide Dhyāna.
Configurationism: A suggested English equivalent for Gestalt Psychology. See Gestalt Psychology. Confirmation, Confirmable: See Verification 3, 4. Conflict: The psychological phenomenon of struggle between competing ideas, emotions or tendencies to action. J. F. Herbart (Lehrbuch der Psychologie, 1816) enunciated a doctrine of conflict of ideas in accordance with which ideas opposed to the mind's dominant ideas are submerged below the threshold of consciousness. The doctrine of conflict has been revived by recent psychoanalytic psychology (see Psychoanalysis) to account for the relegation to the subconscious of ideas and tendencies intolerable to the conscious mind. -- L.W.
correlatable ::: a. --> Such as can be correlated; as, correlatable phenomena.
correlate ::: v. i. --> To have reciprocal or mutual relations; to be mutually related. ::: v. t. --> To put in relation with each other; to connect together by the disclosure of a mutual relation; as, to correlate natural phenomena.
cosmic ::: of or pertaining to the cosmos and characteristic of its phenomena as forming a part of the material universe; infinite.
cosmologist ::: one who studies the physical universe considered as a totality of phenomena in time and space.
Deanthropomorphism: (de, a privative; Gr. anthropos, man, and morphe, form) The philosophic tendency, first cynically applied by Xenophanes ("if cattle and lions had hands to paint . . .") and since then by rationalists and addicts of enlightenment, to get rid of an understandable, if primitive, desire to endow phenomena and the hypostatized objects of man's thought and aspirations with human characteristics. -- K.F.L.
death ::: v. i. --> The cessation of all vital phenomena without capability of resuscitation, either in animals or plants.
Total privation or loss; extinction; cessation; as, the death of memory.
Manner of dying; act or state of passing from life.
Cause of loss of life.
Personified: The destroyer of life, -- conventionally represented as a skeleton with a scythe.
deity mysticism ::: A peak experience of oneness with phenomena in the subtle state. Can also refer to any form of mysticism or experiential oneness with a deity form.
Descartes is one of the fathers of modern philosophy; his general influence is too extensive to be detailed. Leibniz, Spinoza, Malebranche, Clauberg, De La Forge, Geulincx, Placentius, Chouet, Legrand, Corneio -- these and many others spread Cartesianism throughout Europe. (See Boutroux, "Descartes and Cartesianism," Camb. Mod. Hist., IV, ch. 27.) At present, German Phenomenology, French Spiritualism and Positivism, Bergsonism, and certain forms of Catholic thought represented by J. Geyser in Germany and M. Blondel in France, are offshoots of Cartesianism.
Deustua, Alejandro: Born in Huancayo, Junin (Peru), 1849. Professor of Philosophy at the University of San Marcos in Lima, Peru. According to Deustua, there are two kinds of freedom, the Static and the Dynamic. The former accounts for the cosmic order and harmony of phenomena. Dynamic liberty, however, is, above all, creativity and novelty. The world, not as it is ontologically, but as we experience it, that is, as it comes within the area of consciousness, results from a Hegelian contraposition of the two types of freedom. In this contraposition, the synthesis is always more of the nature of dynamic freedom than it is static. With these presuppositions, Deustua finally works up a kind of practical philosophy leading up to an axiology which he himself finds implied in his concept of freedom. The following are among Deustua's most important works: Las Ideas de Orden Libertad en la Historia del Pensamiento Humano; Historia de las Ideas Esteticas; Estetica General; Estetica Aplicada. -- J.A.F.
(d) Hexagram, which, in the system of changes (i), is a symbol representing a phenomenon noted or perceived in nature, and suggestive of an idea or form according to which a thing or an activity may be realized. -- W.T.C.
Dialectic: (Gr. dia + legein, discourse) The beginning of dialectic Aristotle is said to have attributed to Zeno of Elea. But as the art of debate by question and answer, its beginning is usually associated with the Socrates of the Platonic dialogues. As conceived by Plato himself, dialectic is the science of first principles which differs from other sciences by dispensing with hypotheses and is, consequently, "the copingstone of the sciences" -- the highest, because the clearest and hence the ultimate, sort of knowledge. Aristotle distinguishes between dialectical reasoning, which proceeds syllogistically from opinions generally accepted, and demonstrative reasoning, which begins with primary and true premises; but he holds that dialectical reasoning, in contrast with eristic, is "a process of criticism wherein lies the path to the principles of all inquiries." In modern philosophy, dialectic has two special meanings. Kant uses it as the name of that part of his Kritik der reinen Vernunft which deals critically with the special difficulties (antinomies, paralogisms and Ideas) arising out of the futile attempt (transcendental illusion) to apply the categories of the Understanding beyond the only realm to which they can apply, namely, the realm of objects in space and time (Phenomena). For Hegel, dialectic is primarily the distinguishing characteristic of speculative thought -- thought, that is, which exhibits the structure of its subject-matter (the universal, system) through the construction of synthetic categories (synthesis) which resolve (sublate) the opposition between other conflicting categories (theses and antitheses) of the same subject-matter. -- G.W.C.
dialogical ::: From the word “dialogue.” A descriptor of any approach that acknowledges the importance of culture and intersubjectivity in molding the individual’s perception of phenomena.
diamagnetic ::: a. --> Pertaining to, or exhibiting the phenomena of, diamagnetism; taking, or being of a nature to take, a position at right angles to the lines of magnetic force. See Paramagnetic. ::: n. --> Any substance, as bismuth, glass, phosphorous, etc., which in a field of magnetic force is differently affected from the
diamagnetism ::: n. --> The science which treats of diamagnetic phenomena, and of the properties of diamagnetic bodies.
That form or condition of magnetic action which characterizes diamagnetics.
diathermanism ::: n. --> The doctrine or the phenomena of the transmission of radiant heat.
dielectric ::: n. --> Any substance or medium that transmits the electric force by a process different from conduction, as in the phenomena of induction; a nonconductor. separating a body electrified by induction, from the electrifying body.
diluvialist ::: n. --> One who explains geological phenomena by the Noachian deluge.
Distinctiveness ::: The phenomenon in memory that states we are better able to remember information if it is distinctive or different from other information.
Divine creates the temporal world out of the timeless existence and conceals its reality behind its phenomena.
Docta ignorantia: Liteially, learned ignorance, refers to men's knowledge of God which unavoidably includes a negative element, since He immeasurably surpasses the knowledge of Him gleaned from this phenomenal world, yet for man this is truly a real learning. Title given to one of his philosophical treatises by Nicholas of Cusa (1401-1464) who understood it in the sense of an insight into the incomprehensibility of the infinite. -- J.J.R.
(d) The methodological problem bulks large in epistemology and the solutions of it follow in general the lines of cleavage determined by the previous problem. Rationalists of necessity have emphasized deductive and demonstrative procedures in the acquisition and elaboration of knowledge while empiricists have relied largely on induction and hypothesis but few philosophers have espoused the one method to the complete exclusion of the other. A few attempts have been made to elaborate distinctively philosophical methods reducible neither to the inductive procedure of the natural sciences nor the demonstrative method of mathematics -- such are the Transcendental Method of Kant and the Dialectical Method of Hegel though the validity and irreducibility of both of these methods are highly questionable. Pragmatism, operationalism, and phenomenology may perhaps in certain of their aspects be construed is recent attempts to evaluate new epistemological methods.
dynamist ::: n. --> One who accounts for material phenomena by a theory of dynamics.
Edmund Husserl (1859-1938) was the first to apply the name "Phänomenologie" to a whole philosophy. His usage, moreover, has largely determined the senses commonly attached to it and cognate words in the Twentieth Century. In his Logische Untersuchungen (1900-01), Husserl gave the name to such investigations and theories as make up most of that work and of the only published volume of his Philosophie der Arithmetik (1891). This established what was to remain the primary denotation of the term in all his later writings. On the other hand -- owing to changes in his concept of his unchanging theme -- the explicit connotation of the term, as used by him, underwent development and differentiation.
Egological: (Ger. egologisch) In Husserl; Of or pertaining to the ego or to egology. Egological reduction phenomenological reduction as involving epoche with respect to one's own explicit and implicit positing of concrete egos other than one's own and therefore with respect to one's positing of one's own ego as one among others. See Phenomenology. -- B.C.
Eidetic: (Ger. eidetisch) In Husserl: Of or pertaining to an eidos or to eide. Eidetic existent: anything falling as an example within the ideal extension of a valid eidos; e.g., an ideally or purely possible individual. (Purely) eidetic judgments: judgments that do not posit individual existence, even though they are about something individual. Eidetic necessity an actual state of affairs, so far as it is a singularization of an eidetic universality. E.g., This color has (this) brightness, so far as that is a singularization of All eidetically possible examples of color have brightness. Eidetic possibility see eidos. Eidetic reduction: see Phenomenology. -- D.C.
electrical ::: a. --> Pertaining to electricity; consisting of, containing, derived from, or produced by, electricity; as, electric power or virtue; an electric jar; electric effects; an electric spark.
Capable of occasioning the phenomena of electricity; as, an electric or electrical machine or substance.
Electrifying; thrilling; magnetic.
electro-biology ::: n. --> That branch of biology which treats of the electrical phenomena of living organisms.
That phase of mesmerism or animal magnetism, the phenomena of which are supposed to be produced by a form of electricity.
electro-chronograph ::: n. --> An instrument for obtaining an accurate record of the time at which any observed phenomenon occurs, or of its duration. It has an electro-magnetic register connected with a clock. See Chronograph.
electro-dynamics ::: n. --> The phenomena of electricity in motion.
The branch of science which treats of the properties of electric currents; dynamical electricity.
electrology ::: n. --> That branch of physical science which treats of the phenomena of electricity and its properties.
electro-physiology ::: n. --> That branch of physiology which treats of electric phenomena produced through physiological agencies.
Elements ::: The elementary state of material Force is, in the view of the old Indian physicists, a condition of pure material extension in Space of which the peculiar property is vibration typified to us by the phenomenon of sound. But vibration in this state of ether is not sufficient to create forms. There must first be some obstruction in the flow of the Force ocean, some contraction and expansion, some interplay of vibrations, some impinging of force upon force so as to create a beginning of fixed relations and mutual effects. Material Force modifying its first ethereal status assumes a second, called in the old language the aerial, of which the special property is contact between force and force, contact that is the basis of all material relations. Still we have not as yet real forms but only varying forces. A sustaining principle is needed. This is provided by a third self-modification of the primitive Force of which the principle of light, electricity, fire and heat is for us the characteristic manifestation. Even then, we can have forms of force preserving their own character and peculiar action, but not stable forms of Matter. A fourth state characterised by diffusion and a first medium of permanent attractions and repulsions, termed picturesquely water or the liquid state, and a fifth of cohesion, termed earth or the solid state, complete the necessary elements.
Ref: CWSA Vol. 21-22, Page: 87-88
emotion ::: 1. An affective state of consciousness in which joy, sorrow, fear, hate, or the like, is experienced, as distinguished from cognitive or volitional states of consciousness. Also abstract ‘feeling" as distinguished from the other classes of mental phenomena. 2. A state of mental agitation or disturbance. **emotion"s, emotions.
Emotion: (Lat. emovere, to stir up, agitate) In the widest sense emotion applies to all affective phenomena including the familiar '"passions" of love, anger, fear, etc. as well as the feelings of pleasure and pain. See Affect. -- L.W.
Empathy: (Gr. en + pathein, to suffer) The projection by the mind into an object of the subjective feeling of bodily posture and attitude which result from the tendency of the body to conform to the spatial organization of the object (e.g. the tendency to imitate the outstretched hands of a statue). The phenomenon is of particular significance for aesthetics. See H. S. Langfeld, The Aesthetic Attitude. The term was introduced to translate the German Einfühlung. See Lipps, Raumaesthetik und geometrisch-optische Täuschungen. See Eject. -- L.W.
empirical ::: a. --> Pertaining to, or founded upon, experiment or experience; depending upon the observation of phenomena; versed in experiments.
Depending upon experience or observation alone, without due regard to science and theory; -- said especially of medical practice, remedies, etc.; wanting in science and deep insight; as, empiric skill, remedies.
Empiricists: (Early English) By the beginning of the 17th century, the wave of search for new foundations of knowledge reached England. The country was fast growing in power and territory. Old beliefs seemed inadequate, and vast new information brought from elsewhere by merchants and scholars had to be assimilated. The feeling was in the air that a new, more practicable and more tangible approach to reality was needed. This new approach was attempted by many thinkers, among whom two, Bacon and Hobbes, were the most outstanding. Francis Bacon (1561-1626), despite his busy political career, found enough enthusiasm and time to outline requirements for the study of natural phenomena. Like Descartes, his younger contemporary in France, he felt the importance of making a clean sweep of countless unverified assumptions obstructing then the progress of knowledge. As the first pre-requisite for the investigation of nature, he advocated, therefore, an overthrow of the idols of the mind, that is, of all the preconceptions and prejudices prevalent in theories, ideas and even language. Only when one's mind is thus prepared for the study of phenomena, can one commence gathering and tabulating facts. Bacon's works, particularly Novum Organum, is full of sagacious thoughts and observations, but he seldom goes beyond general advice. As we realize it today, it was a gross exaggeration to call him "the founder of inductive logic". Thomas Hobbes (1588-1679) was an empiricist of an entirely different kind. He did not attempt to work out an inductive method of investigation, but decided to apply deductive logic to new facts. Like Bacon, he keenly understood the inadequacy of medieval doctrines, particularly of those of "form" and "final cause". He felt the need for taking the study of nature anew, particularly of its three most important aspects, Matter, Man and the State. According to Hobbes, all nature is corporeal and all events have but one cause, motion. Man, in his natural state, is dominated by passion which leads him to a "war of all against all". But, contrary to animals, he is capable of using reason which, in the course of time, made him, for self-protection, to choose a social form of existence. The resulting State is, therefore, built on an implicit social contract. -- R.B.W.
endosmosis ::: n. --> The transmission of a fluid or gas from without inward in the phenomena, or by the process, of osmose.
energetics ::: n. --> That branch of science which treats of the laws governing the physical or mechanical, in distinction from the vital, forces, and which comprehends the consideration and general investigation of the whole range of the forces concerned in physical phenomena.
Epiphenomenalism: Theory of the body-mind relation advanced by Clifford, Huxley, Hodgson, etc. which holds that consciousness is, in relation to the neural processes which underlie it, a mere epiphenomenon. See W. James, Principles of Psychology, Vol. I, ch. V. See Epiphenomenon. -- L.W.
Epiphenomenon: (Gr. epi + phenomenon, from phainein, to appear) A by-product of a basic process which exerts no appreciable influence on the subsequent development of the process. -- L.W.
epipolized ::: a. --> Changed to the epipolic condition, or that in which the phenomenon of fluorescence is presented; produced by fluorescence; as, epipolized light.
Epistemology. Theistic Platonism maintains that the archetypes of existent things are eternal ideas in the mind of God. Epistemological Idealism teaches that all entities other than egos or subjects of experience are exclusively noetic objects, i.e. have no existence or reality apart from the relation of being perceived or thought. Transcendental Idealism (Critical Idealism) is Kant's name for his doctrine that knowledge is a synthetic, relational product of the logical self (transcendental unity of apperception). Phenomenology is Husserl's name for the science that investigates the essences or natures of objects considered apart from their existential or metaphysical status.
Etiology: (1) The science or philosophical discipline which studies causality; (2) The science of the causes of some particular phenomenon, e.g. in medicine the science of the causes of disease. -- A.C.B.
Every conscious process intends its objects as in a context with others, some intended as presented, others intended as to become presented if intended future consciousness takes a particular course. In other words, consciousness is always an intentional predelineating of processes in which objects will be intended, as the same or different within an all inclusive objective context: the world. A pure phenomenology should therefore describe not only paiticular intended objects but also the intended world, as intended -- as part of the "noematic-objective" sense belonging to consciousness by virtue of the latter's intrinsic intentionality. To be sure, in such noematic-objective description the phenomenologist must still disregard the actual relations of the described subjective processes to other entities in the world. But, Husserl contended, when one disregards everything except the intrinsic nature of subjective processes, one still can see their intentionality; therefore all the entities and relations from which one has abstracted can -- and should -- reappear as noematic-intentional objects, within one's isolated field. In particular, the disregarded status of the observed stream of consciousness itself, its status as related to other entities in the world, reappears -- as a noematic-objective sense which the observed consciousness intends. Moreover, as purely eidetic, phenomenology finds that the intrinsic character of any actual consciousness, as intending a world and itself as in that world, is an essentially necessary determination of any possible consciousness.
exhalation ::: n. --> The act or process of exhaling, or sending forth in the form of steam or vapor; evaporation.
That which is exhaled, or which rises in the form of vapor, fume, or steam; effluvium; emanation; as, exhalations from the earth or flowers, decaying matter, etc.
A bright phenomenon; a meteor.
Existential import: See Logic, formal, § 4. Existential Philosophy: Determines the worth of knowledge not in relation to truth but according to its biological value contained in the pure data of consciousness when unaffected by emotions, volitions, and social prejudices. Both the source and the elements of knowledge are sensations as they "exist" in our consciousness. There is no difference between the external and internal world, as there is no natural phenomenon which could not be examined psychologically, it all has its "existence" in states of the mind. See Kierkegaard, Heidegger, Jaspers.
exosmose ::: n. --> The passage of gases, vapors, or liquids thought membranes or porous media from within outward, in the phenomena of osmose; -- opposed to endosmose. See Osmose.
Experience: (Lat. Experientia, from experiri: to test) The condition or state of subjectivity or awareness. (The term differs from Consciousness by emphasizing the temporal or passing character of affective undergoing. Usage, however, is not uniform, since its definition involves a theoretical standpoint. Thus Bradley identified it with Consciousness, while W. James used it to mean neutral phenomenon, a That or Given, without implications of either subjectivity or objectivity.) -- W.L.
Explanation: In general: the process, art, means or method of making a fact or a statement intelligible; the result and the expression of what is made intelligible; the meaning attributed to anything by one who makes it intelligible; a genetic description, causal development, systematic clarification, rational exposition, scientific interpretation, intelligible connection, ordered manifestation of the elements of a fact or a statement. A. More technically, the method of showing discursively that a phenomenon or a group of phenomena obeys a law, by means of causal relations or descriptive connections, or briefly, the methodical analysis of a phenomenon for the purpose of stating its cause. The process of explanation suggests the real preformation or potential presence of the consequent in the antecedent, so that the phenomenon considered may be evolved, developed, unrolled out of its conditioning antecedents. The process and the value of a scientific explanation involve the question of the relation between cause and law, as these two terms may be identified (Berkeley) or distinguished (Comte). Hence modern theories range between extreme idealism and logical positivism. Both these extremes seem to be unsatisfactory: the former would include too much into science, while the latter would embrace a part of it only, namely the knowledge of the scientific laws. Taking into account Hume's criticism of causality and Mill's reasons for accepting causality, Russell proposes what seems to be a middle course, namely that regular sequences suggest causal relations, that causal relations are one special class of scientific generalization, that is one-way sequences in time, and that causal relations as such should not be used in the advanced stages of scientific generalization, functional relations being sufficient in all cases. However satisfactory in methodology, this view may not cover all the implications of the problem. B. There are three specific types of causal explanation, and their results may be combined: genetic or in terms of the direct and immediate conditions or causes producing a phenomenon (formal and efficient cause); descriptive, or in terms of the material elements of the phenomenon (material cause); teleological, or in terms of the ultimate end to be attained (final cause), either in accordance with the nature of the event or with the intention of the agent. The real causes of a phenomenon cannot be identified always, because the natural process of change or becoming escapes complete rationalization. But the attempt to rationalize the real by causal explanation, need not be abandoned in favor of a limited genetic description (postulational or functional) of the laws which may account for the particular phenomenon.
externalism ::: n. --> The quality of being manifest to the senses; external acts or appearances; regard for externals.
That philosophy or doctrine which recognizes or deals only with externals, or objects of sense perception; positivism; phenomenalism.
Fan or fu: The greatest of all the laws underlying phenomenal change, that if any one thing moves to an extreme direction, a change must bring about an opposite result, called "reversion" or "return". Reminds one of Hegel's antithesis. (Lao Tzu.) -- H.H.
Fechner, Gustav Theodor: (1801-1887) Philosophizing during the ascendency of modern science and the wane of metaphysical speculation, Fechner though as physicist believing in induction, analogy, history and pragmatic procedure, expounded a pure, objective idealism of Berkeley's type. With Oken and Schelling as spiritual guides, he held that everything is in consciousness, there are no substances, no things-in-themselves, everything, including animals, plants, earth, and heavens, shares the life of the soul (alles ist beseelt). In a consequent psycho-physicalism he interpreted soul (which is no substance, but the simplifying power in contrast to the diversifying physical) as appearance to oneself, and matter as appearance to others, both representing the same reality differentiated only in point of view. He applied the law of threshold to consciousness, explaining thus its relative discontinuity on one level while postulating its continuity on another, either higher or lower level. In God, as the highest rung of existence, there is infinite consciousness without an objective world. Evil arises inexplicably from darker levels of consciousness. With poetic imagination Fechner defended the "day-view" of the world in which phenomena are the real content of consciousness, against the "night-view" of science which professes knowledge of the not-sensation-conditioned colorless, soundless world.
fluvialist ::: n. --> One who exlpains geological phenomena by the action of streams.
Following Locke, the phenomenon of association was investigated by G. Berkeley and D. Hume both of whom were especially concerned with the relations mediating association. Berkeley enumerates similarity, causality and coexistence or contiguity (Theory of Vision Vindicated (1733), § 39); Hume resemblance, contiguity in time or place and cause or effect (Enquiry Concerning Human Understanding (1748), § 3; Treatise on Human Nature (1739), Bk. I, Pt. I, § 4). English associationism is further developed by D. Hartley, Observations on Man (1749), esp. Prop. XII; J. Mill, Analysis of the Phenomena of the Human Mind (1829), esp. Ch. 3; A. Bain, The Senses and the Intellect (1855); J. S. Mill, Examination of Sir William Hamilton's Philosophy (1865). Continental exponents of association psychology are E. B. de Condillac (Essai sur l'origines de connaissances humaines) (1746); Traite de sensations (1754); J. F. Herbart Lehrbuch der Psychologie (1816). -- L.W.
formless mysticism ::: A peak experience of oneness with phenomena (or lack thereof) in the causal state. Can also refer to meditative formless absorption, nirvikalpa samadhi, jnana samadhi, the Void, the Abyss, Ayin, Urgrund, etc.
Frequency Effect ::: The phenomenon in memory which states that we tend to remember information better if it is repeated.
FREUD’S PSYCHO-ANALYSIS. ::: The last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealtbiest part of the nature, the lower vital sub-consctous layer. Isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in 'the nature.
“From our ascending point of view we may say that the Real is behind all that exists; it expresses itself intermediately in an Ideal which is a harmonised truth of itself; the Ideal throws out a phenomenal reality of variable conscious-being which, inevitably drawn towards its own essential Reality, tries at last to recover it entirely whether by a violent leap or normally through the Ideal which put it forth. It is this that explains the imperfect reality of human existence as seen by the Mind, the instinctive aspiration in the mental being towards a perfectibility ever beyond itself, towards the concealed harmony of the Ideal, and the supreme surge of the spirit beyond the ideal to the transcendental.” The Life Divine
galvanic ::: a. --> Of or pertaining to, or exhibiting the phenomena of, galvanism; employing or producing electrical currents.
galvanologist ::: n. --> One who describes the phenomena of galvanism; a writer on galvanism.
galvanology ::: n. --> A treatise on galvanism, or a description of its phenomena.
gators or creators often of vast and formidable inner upheavals or of action that overpass the normal human measure. There may also be an awareness of influences, presences, beings that do not seem to belong to other worlds beyond us but are here as a hidden element behind the veil in terrestrial nature. As contact wth the supraphysical is possible, a contact can also take place subjective or objective — or at_ least objectivised — between our own consciousness and the consciousness of other once embodied beings who have passed into a supraphysicaj status in these other regions of existence. It is possible also to pass beyond a subjective contact or a sahiie-scnse perception and, in certain subliminal states of consciousness, to enter actually into other worlds and know something of their secrets, ft is the wore objective order of other-worldly experience that seized most the imagination of mankind in the past, but it was put by popular belief into a gross objective statement which unduly assimilated these phenomena to those of the physical world with which we are familiar for it is the normal tendency of our mind to turn everything into forms or symbols proper to its own kind and terms of expericoce.
Gegenstandstheorie: (Ger. the theory of objects). It is the phenomenological investigation of various types of objects, existential and subsistential -- an object being defined in the widest sense as the terminus ad quem of any act of perceiving, thinking, willing or feeling. The theory was developed by H. Meinong under the influence of F. Brentano and is allied with the phenomonology of E. Husserl. See Phenomenology. -- L.W.
genius ::: “Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her [Nature’s] evolution.” The Synthesis of Yoga
geoselenic ::: a. --> Pertaining to the earth and moon; belonging to the joint action or mutual relations of the earth and moon; as, geoselenic phenomena.
(Ger. Intentionalität) In Husserl: (broadest sense) The character of anything as "intending" or pointing beyond itself, self-transcendence. (most frequent sense) The character of consciousness as pointing; beyond itself, as consciousness of something, and as having its horizon of co-intendings: noetic intentionality. The character of an object other than consciousness itself as pointing beyond itself, e.g., to its objective background or to something that it represents or indicates: objective intentionality. The character of a modality as pointing back to the original of which it is intrinsically a modification. See phenomenology. -- D.C.
GHOST. ::: The word ‘ghost’ as used in popular parlance covers an enormous number of distinct phenomena which have no necessary connection with each other. To name a few only :::
ghost ::: “The word ‘ghost’ as used in popular parlance covers an enormous number of distinct phenomena which have no necessary connection with each other. To name a few only:
glacial ::: a. --> Pertaining to ice or to its action; consisting of ice; frozen; icy; esp., pertaining to glaciers; as, glacial phenomena.
Resembling ice; having the appearance and consistency of ice; -- said of certain solid compounds; as, glacial phosphoric or acetic acids.
glacialist ::: n. --> One who attributes the phenomena of the drift, in geology, to glaciers.
glaciation ::: n. --> Act of freezing.
That which is formed by freezing; ice.
The process of glaciating, or the state of being glaciated; the production of glacial phenomena.
gout ::: n. --> A drop; a clot or coagulation.
A constitutional disease, occurring by paroxysms. It consists in an inflammation of the fibrous and ligamentous parts of the joints, and almost always attacks first the great toe, next the smaller joints, after which it may attack the greater articulations. It is attended with various sympathetic phenomena, particularly in the digestive organs. It may also attack internal organs, as the stomach, the intestines, etc.
gyrostatics ::: n. --> The doctrine or theory of the gyrostat, or of the phenomena of rotating bodies.
Haeberlin, Paul: (1878-) A well known Swiss thinker whose major contributions until recent years were in the field of education. In his hands phenomenology has become existential philosophy. A transcendental-idealistic tone pervades his philosophy. He combines in theory the advantages of existential phenomenology with those of psychologism. -- H.H.
haloscope ::: n. --> An instrument for exhibition or illustration of the phenomena of halos, parhelia, and the like.
Hartmann, Eduard von: (1842-1906) Hybridizing Schopenhauer's voluntarism with Hegel's intellectualism, and stimulated by Schelling, the eclectic v.H. sought to overcome irrationalism and rationalism by postulating the Unconscious, raised into a neutral absolute which has in it both will and idea in co-ordination. Backed by an encyclopaedic knowledge he showed, allegedly inductively, how this generates all values in a conformism or correlationism which circumvents a subjective monistic idealism no less than a phenomenalism by means of a transcendental realism. Writing at a time when vitalists were hard put to be endeavored to synthesize the new natural sciences and teleology by assigning to mechanistic causility a special function in the natural process under a more generalized and deeper purposiveness. Dispensing with a pure rationalism, but without taking refuge in a vital force, v.H. was then able to establish a neo-vitalism. In ethics he transcended an original pessimism, flowing from the admittance of the alogical and dis-teleological, in a qualified optimism founded upon an evolutionary hypothesis which regards nature with its laws subservient to the logical, as a species of the teleological, and to reason which, as product of development, redeems the irrational will once it has been permitted to create a world in which existence means unhappiness.
Hawthorne Effect ::: The phenomenon that subject behavior changes by the mere fact that they are being observed.
heat ::: n. --> A force in nature which is recognized in various effects, but especially in the phenomena of fusion and evaporation, and which, as manifested in fire, the sun&
Hegel, Georg Wilhelm Friedrich: Born at Stuttgart in 1770 and died at Berlin in 1831. He studied theology, philosophy and the classics at Tübingen, 1788-93, occupied the conventional position of tutor in Switzerland and Frankfort on the Main, 1794-1800, and went to Jena as Privatdocent in philosophy in 1801. He was promoted to a professorship at Jena in 1805, but was driven from the city the next year by the incursion of the French under Napoleon. He then went to Bamberg, where he remained two years as editor of a newspaper. The next eight years he spent as director of the Gymnasium at Nürnberg. In 1816 he accepted a professorship of philosophy at Heidelberg, from which position he was called two years later to succeed Fichte at the University of Berlin. While at Jena, he co-operated with Schelling in editing the Kritisches Journal der Philosophie, to which he contributed many articles. His more important volumes were published as follows: Phänomenologie des Geistes, 1807; Wissenschaft der Logik, 1812-16; Encyklopädie der philosophischen Wissenschaften im Grundrisse, 1817; Grundlinien der Philosophie des Rechts, 1820. Shortly after his death his lectures on the philosophy of religion, the history of philosophy, the philosophy of history, and aesthetics were published from the collated lecture-notes of his students. His collected works in nineteen volumes were published 1832-40 by a group of his students. -- G.W.C.
Heidegger, Martin: (1889-) Trained in Husserl's radical structural analysis of pure consciousness, Heidegger shares with phenomenology the effort to methodically analyze and describe the conceptual meanings of single phenomena. He aimed at a phenomenological analysis of human existence in respect to its temporal and historical character. Concentrating on the Greek tradition, and endeavoring to open a totally different approach from that of the Greek thinkers to the problem of being, he seeks to find his way back to an inner independence of philosophy from the special sciences. Before a start can be made in the radical analysis of human existence, the road has to be cleared of the objections of philosophical tradition, science, logic and common sense. As the moderns have forgotten the truths the great thinkers discovered, have lost the ability to penetrate to the real origins, the recovery of the hard-won, original, uncorrupted insights of man into metaphysical reality, is only possible through a "destructive" analysis of the traditional philosophies. By this recovery of the hidden sources, Heidegger aims to revive the genuine philosophizing which, not withstanding appearances, has vanished from us in the Western world because of autonomous science serious disputing of the position of philosophy. As human reality is so structured that it discloses itself immediately, he writes really an idealistic philosophy of homo faber. But instead of being a rationalistic idealist reading reason into the structure of the really real, he takes a more avowedly emotional phenomenon as the center of a new solution of the Seinsfrage.
heliotropism ::: n. --> The phenomenon of turning toward the light, seen in many leaves and flowers.
historionomer ::: n. --> One versed in the phenomena of history and the laws controlling them.
history ::: “History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” The Human Cycle etc.
Husserl, Edmund: 1859-1938. See Phenomenology.
Husserl noted, however, that even when one's analyses are thus pure, both abstractively and eidetically, one naturally takes it for granted that possible consciousness is possible in some (otherwise indefinite) possible world. That is to say, besides finding "the world" as part of the intentional objective sense posited in the consciousness under investigation, the investigator continues to apprehend this consciousness as essentially worldly, even though he successfully disregards even its possible relations to other worldly objects. At this point, what Husserl considered as the philosophically decisive change in his concept of phenomenology ensues.
hydrography ::: n. --> The art of measuring and describing the sea, lakes, rivers, and other waters, with their phenomena.
That branch of surveying which embraces the determination of the contour of the bottom of a harbor or other sheet of water, the depth of soundings, the position of channels and shoals, with the construction of charts exhibiting these particulars.
hydrology ::: n. --> The science of water, its properties, phenomena, and distribution over the earth&
hydrometeor ::: n. --> A meteor or atmospheric phenomenon dependent upon the vapor of water; -- in the pl., a general term for the whole aqueous phenomena of the atmosphere, as rain, snow, hail, etc.
hydrometeorology ::: n. --> That branch of meteorology which relates to, or treats of, water in the atmosphere, or its phenomena, as rain, clouds, snow, hail, storms, etc.
Hypnosis: (Gr. hypnos, sleep) A trance-like state characterized by an exaggerated suggestibility and an alteration of the normal functions of memory, of personality and perhaps also of perception. The state is ordinarily induced by another person, but may also be self-induced and then the phenomenon is called auto-hypnosis. -- L.W.
Hypnotism: A general term used to designate hypnotic phenomena including the techniques for inducing hypnosis (see Hypnosis), the therapeutic uses of hypnotic suggestion, etc -- L.W.
Hypothesis: In general, an assumption, a supposition, a conjecture, a postulate, a condition, an antecedent, a contingency, a possibility, a probability, a principle, a premiss, a ground or foundation, a tentative explanation, a probable cause, a theoretical situation, an academic question, a specific consideration, a conceded statement, a theory or view for debate or action, a likely relation, the conditioning of one thing by another. In logic, the conditional clause or antecedent in a hypothetical proposition. Also a thesis subordinate to a more general one. In methodology, a principle offered as a conditional explanation of a fact or a group of facts; or again, a provisional assumption about the ground of certain phenomena, used as a guiding norm in making observations and experiments until verified or disproved by subsequent evidence. A hypothesis is conditional or provisional, because it is based on probable and insufficient arguments or elements; yet, it is not an arbitrary opinion, but a justifiable assumption with some foundation in fact, this accounts for the expectation of some measure of agreement between the logical conclusion or implications drawn from a hypothesis, and the phenomena which are known or which may be determined by further tests. A scientific hypothesis must be proposed after the observations it must explain (a posteriori), compatible with established theories, reasonable and relevant, fruitful in its applications and controllable, general in terms and more fundamental than the statements it has to explain. A hypothesis is descriptive (forecasting the external circumstances of the event) or explanatory (offering causal accounts of the event). There are two kinds of explanatory hypotheses the hypothesis of law (or genetic hypothesis) which attempts to determine the manner in which the causes or conditions of a phenomenon operate and the hypothesis of cause (or causal hypothesis) which attempt to determine the causes or conditions for the production of the phenomenon. A working hypothesis is a preliminary assumption based on few, uncertain or obscure elements, which is used provisionally as a guiding norm in the investigation of certain phenomena. Often, the difference between a working hypothesis and a scientific hypothesis is one of degree; and in any case, a hypothesis is seldom verified completely with all its detailed implications. The Socratic Method of Hypothesis, as developed by Plato in the Phaedo particularly, consists in positing an assumption without questioning its value, for the purpose of determining and analyzing its consequences only when these are clearly debated and judged, the assumption itself is considered for justification or rejection. Usually, a real condition is taken as a ground for inferences, as the aim of the method is to attain knowledge or to favor action. Plato used more specially the word "hypothesis" for the assumptions of geometry (postulates and nominal definitions) Anstotle extended this use to cover the immediate principles of mathematics. It may be observed that the modern hypothetico-deductive method in logical and mathematical theories, is a development of the Socratic method stripped of its ontological implications and purposes.
hypothetical ::: a. --> Characterized by, or of the nature of, an hypothesis; conditional; assumed without proof, for the purpose of reasoning and deducing proof, or of accounting for some fact or phenomenon.
(I) An actual contact with the soul of a human being in its subtle body and transcribed to our mind by the appearance of an image or the hearing of a voice. (2) A mental formation stamped by the thoughts and fccBngs of a departed human being on the atmosphere of a pbee or locality, wandering about there or repeating itself, till that formation either exhausts itself or is dissolved by one means or another- This is the explanation of such phenomena as the haunted house in which the scenes attend- ing or surrounding or preceding a murder are repeated over and over again and many other similar phenomena. (3) A being
iccha-mrtyu ::: the power of abandoning the body definitively without the ordinary phenomena of death, by an act of will.
I: Change (often spelled yi), a fundamental principle of the universe, arising out of the interaction of the two cosmic forces of yin and yang, or passive and active principles, and manifested in natural phenomena, human affairs, and ideas. According to Confucian and Nco-Confucian cosmology, "In the system of Change, there is the Great Ultimate (T'ai Chi) which engenders the Two Modes (i). The Two Modes engender the Four Secondary Modes (hsiang), which in turn give rise to the Eight Trigirams (pa kua). These Eight Trigrams (or Elements) determine all good and evil and the great complexity of life." Thus it involves in the first place, the meaning of i, or simplicity from which complexity is evolved, in the second place, the meaning of hsiang, that is, phenomenon, image, form, and in the third place, the idea of "production and reproduction." -- W.T.C.
Ich: (Ger. I, myself, me, the ego (q.v.)) In the German idealistic movement from Kant through Schopenhauer, the Ich, the final, ultimate conscious subject, plays a central and dynamic role. Kant discredited the traditional Cartesian conception of a simple, undecomposable, substantial I, intuitively known. On his view, the Ich is not a substance, but the functional, dynamic unity of consciousness -- a necessary condition of all experience and the ultimate subject for which all else is object. This "transcendental unity of apperception," bare consciousness as such, is by its very nature empty, it is neither a thing nor a concept. For the pute transcendental I, my empirical self is but one experience among others in the realm of phenomena, and one of which Kant does not seek an adequate definition. The stress on the pure I as opposed to the empirical self is carried over into his practical philosophy, where the moral agent becomes, not the concrete personality, but a pure rational will, i.e., a will seeking to act in accordance with an absolute universal law of duty, the categorical imperative (q.v.).
Ideogenetic Theory: (Gr. eidos, idea + genesis, origin) Theory of Brentano (see Brentano, Franz) and other phenomenologists (see Phenomenology) which holds that judgment is an original act of consciousness directed towards presentations. The term is a translation of the German ideogenetische Urteile. -- L.W.
If the psychologist, having isolated some instance of subjectivity, considers it only as a purely possible example of subjectivity in some possible world, he is effecting a further, so-called eidetic, reduction of the psychic and is in the position to develop an eidetically pure phenomenological psychology or (as Husserl also called it) an eidetic psychological phenomenology. He can discover, not merely empirical types but essential psychic possibilities, impossibilities, and necessities, in any possible world. Moieover, eidetic reduction can be performed, not only on the psychic but also on any other abstractive region of the world, e.g., the physical, the concretely psychophysical, the cultural. We can develop purely eidetic sciences of every material region (material ontologies), an eidetic science of the formally universal region, "something or other" (formal ontology, the formal logic of possible being), and finally in all-embracing science of the essential (formal and material) compossibilities and non-compossibilities in any possible concrete world. An eidetic psychological phenomenology would thus become coordinated in a universal eidetic science of worldly being.
If the term "experimental" is broadly understood as implying a general mode of inquiry based on observation and the tentative application of hypotheses to particular cases, it includes many studies in aesthetics which avoid quantitative measurement and laboratory procedure. The full application of scientific method is still commonly regarded as impossible or unfruitful in dealing with the more subtle and complex phenomena of art. But the progress of aesthetics toward scientific status is being slowly made, through increasing use of an objective and logical approach instead of a dogmatic or personal one, and through bringing the results of other sciences to bear on aesthetic problems. Recent years have seen a vast increase in the amount and variety of artistic data available for the aesthetician, as a result of anthropological and archeological research and excavation, diversified museum collections, improved reproductions, translations, and phonograph records. -- T.M.
I kuan: The "one thread" or central principle that runs through the teachings of Confucius. See Chung yung. This is interpreted as The Confucian doctrine of being true to the principles of one's nature (chung) and the benevolent exercise of them in relation to others (shu), by Confucius' pupil, Tseng Tzu. The central principle of centrality and harmony (chung yung) by which all human affairs and natural phenomena may be understood. (Earlv Confucianism.) "Man and things forming one organic unity," there being no discrimination between the self and the non-self. (Ch'eng I-ch'uan, 1033-1107.) Sincerity (ch'eng), which is the way of Heaven, indestructible, by which all things are in their proper places. Sincerity is the thread that runs through all affairs and things, and being true to the principles of one's nature and the benevolent exercise of them in relation to others is the way to try to be sincere. (Chu Hsi, 1130-1200.) The "one" is the Great Ultimate in general and the "thread" is the Great Ultimate in each thing. (Chu Hsi.)
immaterialism ::: n. --> The doctrine that immaterial substances or spiritual being exist, or are possible.
The doctrine that external bodies may be reduced to mind and ideas in a mind; any doctrine opposed to materialism or phenomenalism, esp. a system that maintains the immateriality of the soul; idealism; esp., Bishop Berkeley&
impression ::: n. --> The act of impressing, or the state of being impressed; the communication of a stamp, mold, style, or character, by external force or by influence.
That which is impressed; stamp; mark; indentation; sensible result of an influence exerted from without.
That which impresses, or exercises an effect, action, or agency; appearance; phenomenon.
Influence or effect on the senses or the intellect
India. Intimations of advanced theism, both in a deistic and immanentistic form, are to be found in the Rig Veda. The early Upanishads in general teach variously realistic deism, immanent theism, and, more characteristically, mystical, impersonal idealism, according to which the World Ground (brahman) is identified with the universal soul (atman) which is the inner or essential self within each individual person. The Bhagavad Gita, while mixing pantheism, immanent theism, and deism, inclines towards a personahstic idealism and a corresponding ethics of bhakti (selfless devotion). Jainism is atheistic dualism, with a personalistic recognition of the reality of souls. Many of the schools of Buddhism (see Buddhism) teach idealistic doctrines. Thus a monistic immaterialism and subjectivism (the Absolute is pure consciousness) was expounded by Maitreya, Asanga, and Vasubandhu. The Lankavatarasutra combined monistic, immaterialistic idealism with non-absolutistic nihilism. Subjectivistic, phenomenalistic idealism (the view that there is neither absolute Pure Consciousness nor substantial souls) was taught by the Buddhists Santaraksita and Kamalasila. Examples of modern Vedantic idealism are the Yogavasistha (subjective monistic idealism) and the monistic spiritualism of Gaudapada (duality and plurality are illusion). The most influential Vedantic system is the monistic spiritualism of Sankara. The Absolute is pure indeterminate Being, which can only be described as pure consciousness or bliss. For the different Vedantic doctrines see Vedanta and the references there. Vedantic idealism, whether in its monistic and impersonalistic form, or in that of a more personalistic theism, is the dominant type of metaphysics in modern India. Idealism is also pronounced in the reviving doctrines of Shivaism (which see).
Indian Aesthetics: Art in India is one of the most diversified subjects. Sanskrit silpa included all crafts, fine art, architecture and ornament, dancing, acting, music and even coquetry. Behind all these endeavors is a deeprooted sense of absolute values derived from Indian philosophy (q.v.) which teaches the incarnation of the divine (Krsna, Shiva, Buddha), the transitoriness of life (cf. samsara), the symbolism and conditional nature of the phenomenal (cf. maya). Love of splendour and exaggerated greatness, dating back to Vedic (q.v.) times mingled with a grand simplicity in the conception of ultimate being and a keen perception and nature observation. The latter is illustrated in examples of verisimilous execution in sculpture and painting, the detailed description in a wealth of drama and story material, and the universal love of simile. With an urge for expression associated itself the metaphysical in its practical and seemingly other-worldly aspects and, aided perhaps by the exigencies of climate, yielded the grotesque as illustrated by the cave temples of Ellora and Elephanta, the apparent barbarism of female ornament covering up all organic beauty, the exaggerated, symbol-laden representations of divine and thereanthropic beings, a music with minute subdivisions of scale, and the like. As Indian philosophy is dominated by a monistic, Vedantic (q.v.) outlook, so in Indian esthetics we can notice the prevalence of an introvert unitary, soul-centric, self-integrating tendency that treats the empirical suggestively and by way of simile, trying to stylize the natural in form, behavior, and expression. The popular belief in the immanence as well as transcendence of the Absolute precludes thus the possibility of a complete naturalism or imitation. The whole range of Indian art therefore demands a sharing and re-creation of absolute values glimpsed by the artist and professedly communicated imperfectly. Rules and discussions of the various aspects of art may be found in the Silpa-sastras, while theoretical treatments are available in such works as the Dasarupa in dramatics, the Nrtya-sastras in dancing, the Sukranitisara in the relation of art to state craft, etc. Periods and influences of Indian art, such as the Buddhist, Kushan, Gupta, etc., may be consulted in any history of Indian art. -- K.F.L.
In Germany the first use of the word pcrsonalism seems to have been by Schleiermacher (1768-1834) and later by Hans Dreyer, Troeltsch, and Rudolf Otto. Among German Personalists would be included G. H. Leibniz (1646-1716), Monadism; R. H. Lotze (1817-1881), Teleological Personalism; Rudolf Eucken (1846-1926), Theistic Personalism, Vitalism; Max Schcler (1874-1928), Phenomenological Personalism; William Stern (1871-1939), Critical Personalism, Pantheistic Personalism.
In modern thought: the Substance of Descartes and Spinoza, the God of Malebranche and Berkeley, the Energy of materialism, the Space-Time of realism, the Pure Experience of phenomenalism, the ding-an-sich (q.v.) of Kant.
inner ::: a. --> Further in; interior; internal; not outward; as, an spirit or its phenomena.
Not obvious or easily discovered; obscure.
Intentional Theory of Mind: The definition of mind in terms of intentionality (See Intentionality) which originated in the Scholastic doctrine of intentio, was revived by F. Brentano (Psychologie vom empirischen standpunkte, 1874) though his influence has become a characteristic theory of German phenomenology. See Phenomenology. -- L.W.
interference ::: n. --> The act or state of interfering; as, the stoppage of a machine by the interference of some of its parts; a meddlesome interference in the business of others.
The mutual influence, under certain conditions, of two streams of light, or series of pulsations of sound, or, generally, two waves or vibrations of any kind, producing certain characteristic phenomena, as colored fringes, dark bands, or darkness, in the case of light, silence or increased intensity in sounds; neutralization or
interobjective ::: Pertaining to the exterior of a collective, or the Lower-Right quadrant. Examples of interobjective phenomena include the interaction of two or more organisms, technoeconomic systems, ecological systems, geopolitical distinctions, and systems of signifiers.
intersubjective ::: Pertaining to the interior of a collective, or the Lower-Left quadrant. Examples of intersubjective phenomena include shared values, interpersonal understanding, systems of signifieds, and semantics.
In the first edition of the Logische Untersuchungen phenomenology was defined (much as it had been by Hamilton and Lazarus) as descriptive analysis of subjective processes Erlebnisse. Thus its theme was unqualifiedly identified with what was commonly taken to be the central theme of psychology; the two disciplines were said to differ only in that psychology sets up causal or genetic laws to explain what phenomenology merely describes. Phenomenology was called "pure" so far as the phenomenologist distinguishes the subjective from the objective and refrains from looking into either the genesis of subjective phenomena or their relations to somatic and environmental circumstances. Husserl's "Prolegomena zur reinen Logik" published as the first part of the Logische Untersuchungen, had elaborated the concept of pure logic, a theoretical science independent of empirical knowledge and having a distinctive theme: the universal categorial forms exemplified in possible truths, possible facts, and their respective components. The fundamental concepts and laws of this science, Husserl maintained, are genuine only if they can be established by observing the matters to which they apply. Accordingly, to test the genuineness of logical theory, "wir wollen auf die 'Sachen selbst' zurückgehen": we will go, from our habitual empty understanding of this alleged science, back to a seeing of the logical forms themselves. But it is then the task of pure phenomenology to test the genuineness and range of this "seeing," to distinguish it from other ways of being conscious of the same or other matters. Thus, although pure phenomenology and pure logic are mutually independent disciplines with separate themes, phenomenological analysis is indispensible to the critical justification of logic. In like manner, Husserl maintained, it is necessary to the criticism of other alleged knowledge; while, in another way, its descriptions are prerequisite to explanatory psychology. However, when Husserl wrote the Logische Untersuchungen, he did not yet conceive phenomenological analysis as a method for dealing with metaphysical problems.
In the Ideen and in later works, Husserl applied the epithet "transcendental" to consciousness as it is aside from its (valid and necessary) self-apperception as in a world. At the same time, he restricted the term "psychic" to subjectivity (personal subjects, their streams of consciousness, etc.) in its status as worldly, animal, human subjectivity. The contrast between transcendental subjectivity and worldly being is fundamental to Husserl's mature concept of pure phenomenology and to his concept of a universal phenomenological philosophy. In the Ideen, this pure phenomenology, defined as the eidetic science of transcendental subjectivity, was contrasted with psychology, defined as the empirical science of actual subjectivity in the world. Two antitheses are involved, however eidetic versus factual, and transcendental versus psychic. Rightly, they yield a four-fold classification, which Husserl subsequently made explicit, in his Formale und Transzendentale Logik (1929), Nachwort zu meinen Ideen (1930), and Meditations Cartesiennes (1931). In these works, he spoke of psychology as including all knowledge of worldly subjectivity while, within this science, he distinguished an empirical or matter-of-fact pure psychology and an eidetic pure psychology. The former is "pure" only in the way phenomenology, as explicitly conceived in the first edition of the Logische Untersuchungen, is pure: actual psychic subjectivity is abstracted as its exclusive theme, objects intended in the investigated psychic processes are taken only as the latter's noematic-intentional objects. Such an abstractive and self-restraining attitude, Husserl believed, is necessary, if one is to isohte the psychic in its purity and yet preserve it in its full intentionality. The instituting and maintaining of such an attitude is called "psychological epoche"; its effect on the objects of psychic consciousness is called "psychological reduction." As empiricism, this pure psychology describes the experienced typical structures of psychic processes and of the typical noematic objects belonging inseparably to the latter by virtue of their intrinsic intentionality. Description of typical personalities and of their habitually intended worlds also lies within its province. Having acquired empirical knowledge of the purely psychic, one may relax one's psychological epoche and inquire into the extrapsychic circumstances under which, e.g., psychic processes of a particulai type actually occur in the world. Thus an empirical pure intentional psychology would become part of a concrete empirical science of actual psychophysical organisms.
introspectionist ::: n. --> One given to the introspective method of examining the phenomena of the soul.
introspective ::: a. --> Inspecting within; seeing inwardly; capable of, or exercising, inspection; self-conscious.
Involving the act or results of conscious knowledge of physical phenomena; -- contrasted with associational.
investigate ::: v. t. --> To follow up step by step by patient inquiry or observation; to trace or track mentally; to search into; to inquire and examine into with care and accuracy; to find out by careful inquisition; as, to investigate the causes of natural phenomena. ::: v. i. --> To pursue a course of investigation and study; to
Irony, Socratic: See Socratic method. Is, Isa, Isana, Isvara: (Skr.) "Lord", an example of the vacillating of Indian philosophy between theology and metaphysics. They often use such theistic nomenclature for the Absolute without always wishing to endow it as such with personal attributes except as may be helpful to a lower intelligence or to one who feels the need of worship and bhakti (q.v.). -- K.F.L.
Isolation by Varying Concomitants: In the logic of scientific method, the fourth of the five experimental methods of J. S. Mill (1806-1873), whereby cause can be determined in an actual case. Known also as the Method of Concomitant Variation. Stated by Mill as follows: "Whatever phenomenon varies in any manner whenever another phenomenon varies in some particular manner, is either a cause or an effect of that phenomenon, or is connected with it through some fact of causation". -- J.K.F.
It is in his biology that the distinctive concepts of Aristotle show to best advantage. The conception of process as the actualization of determinate potentiality is well adapted to the comprehension of biological phenomena, where the immanent teleology of structure and function is almost a part of the observed facts. It is here also that the persistence of the form, or species, through a succession of individuals is most strikingly evident. His psychology is scarcely separable from his biology, since for Aristotle (as for Greek thought generally) the soul is the principle of life; it is "the primary actualization of a natural organic body." But souls differ from one another in the variety and complexity of the functions they exercise, and this difference in turn corresponds to differences in the organic structures involved. Fundamental to all other physical activities are the functions of nutrition, growth and reproduction, which are possessed by all living beings, plants as well as animals. Next come sensation, desire, and locomotion, exhibited in animals in varying degrees. Above all are deliberative choice and theoretical inquiry, the exercise of which makes the rational soul, peculiar to man among the animals. Aristotle devotes special attention to the various activities of the rational soul. Sense perception is the faculty of receiving the sensible form of outward objects without their matter. Besides the five senses Aristotle posits a "common sense," which enables the rational soul to unite the data of the separate senses into a single object, and which also accounts for the soul's awareness of these very activities of perception and of its other states. Reason is the faculty of apprehending the universals and first principles involved in all knowledge, and while helpless without sense perception it is not limited to the concrete and sensuous, but can grasp the universal and the ideal. The reason thus described as apprehending the intelligible world is in one difficult passage characterized as passive reason, requiring for its actualization a higher informing reason as the source of all intelligibility in things and of realized intelligence in man.
It is necessary to distinguish between the essential Reality, the phenomenal reality dependent upon it and arising out of it, and the restricted and often misleading experience or notion of either that is created by our sense-experience and our reason.
Ref: CWSA Vol. 21-22, Page: 1085
It is this which explains many of the phenomena of clair- voyance, clairaudience, etc. ; for these phenomena are only the exceptional admission of the waking mentality into a limited sensitiveness to what might be called the image memory of the subtle ether,' by which not only the signs of all things past and present, but even those of things future can be seized ; for things future are already accomplished to knowledge and vision on higher planes of mind and their images can be reflected upon mind in the present. But these things which are exceptional to the w’aking mentality, difficult and to be perceived only by the pos- session of a special power or else after assiduous training, are natural to the dream-state of trance consciousness in which the subliminal mind is free. And that mind can al^o take cognizance
"It is true that metaphors, symbols, images are constant auxiliaries summoned by the mystic for the expression of his experiences: that is inevitable because he has to express, in a language made or at least developed and manipulated by the mind, the phenomena of a consciousness other than the mental and at once more complex and more subtly concrete.” Letters on Yoga*
“It is true that metaphors, symbols, images are constant auxiliaries summoned by the mystic for the expression of his experiences: that is inevitable because he has to express, in a language made or at least developed and manipulated by the mind, the phenomena of a consciousness other than the mental and at once more complex and more subtly concrete.” Letters on Yoga
It observes and distinguishes the different elements of our appa- rent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakrit!, of phenomenal Nature, crea- tions of Maya, the phenomenal consciousness. So it is able to arrive at its right ideotiflcadon with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the supreme.
Jen: Man. Goodness; virtue in general; the moral principle; the moral ideal of the superior man (chun. tzu); the fundamental as well as the sum total of virtues, just as the Prime (yuan) is the origin and the vital force of all things --jen consisting of "man" and "two" and yuan consisting of "two" and "man". (Confucianism.) True manhood; man's character; human-heartedness; moral character; being man-like; "that by which a man is to be a man;" "realization of one's true self and the restoration of the moral order." (Confucius and Mencius.) "The active (yang) and passive (yin) principles are the way of Heaven; the principles of strength and weakness are the way of Earth; and true manhood and righteousness (i) are the way of Man." "True manhood is man's mind and righteousness is man's path." It is one of the three Universally Recognized Moral Qualities of man (ta te), the four Fundamentals of the Moral Life (ssu tuan), and the five Constant Virtues (wu ch'ang). True manhood and righteousness are the basic principles of Confucian ethics and politics. (Confucianism.) The golden rule; "Being true to the principles of one's nature (chung) and the benevolent exercise of them in relation to others (shu)." "The true man, having established his own character, seeks to establish the character of others; and having succeeded, seeks to make others succeed." (Confucius.) Love; benevolence; kindness; charity; compassion; "the character of the heart and the principle of love;" "love towards all men and benefit towards things." (Confucianism.) "Universal love without the element of self," (Chuang Tzu, between 399 and 295 B.C.) "Universal Love." (Han Yu, 767-824.) The moral principle with regard to others. "True manhood is the cardinal virtue by which others are pacified, whereas righteousness is the cardinal principle by which the self is rectified." It means "to love others and not the self." (Tung Chung-shu, 177-104 B.C.) Love of all men and things and impartiality and justice towards all men and things, this virtue being the cardinal virtue not only of man but also of the universe. "Love means to devote oneself to the benefit of other people and things." "Love implies justice, that is, as a man, treating others as men." "The true man regards the universe and all things as a unity. They are all essential to himself. As he realizes the true self, there is no limit to his love." (Ch'eng Ming-tao, 1032-1068.) "Love is the source of all laws, the foundation of all phenomena." "What is received from Heaven at the beginning is simply love, and is therefore the complete substance of the mind." "Love is the love of creating in the mind of Heaven and Earth, and men and other creatures receive it as their mind." (Chu Hsi, 1130-1200.)
Jnana Yoga ::: The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual
reflection, vicara, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one’s own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.
Ref: CWSA Vol. 23-24, Page: 38-39
judgments ::: Basic attitudes that can be taken toward any phenomena. There are at least three major judgments that humans at Orange altitude or higher can make: aesthetic (Is it attractive?), moral (Is it good?), and cognitive (Is it real?).
Kant, Immanuel: (1724-1804), born and died in Königsberg. Studied the Leibniz-Wolffian philosoohv under Martin Knutzen. Also studied and taught astronomy (see Kant-Laplace hypothesis), mechanics and theology. The influence of Newton's physics and Lockean psychology vied with his Leibnizian training. Kant's personal life was that of a methodic pedant, touched with Rousseauistic piety and Prussian rigidity. He scarcely travelled 40 miles from Königsberg in his life-time, disregarded music, had little esteem for women, and cultivated few friends apart from the Prussian officials he knew in Königsberg. In 1755, he became tutor in the family of Count Kayserling. In 1766, he was made under-librarian, and in 1770 obtained the chair of logic and metaphysics at the University of Königsberg. Heine has made classical the figure of Kant appearing for his daily walk with clock-like regularity. But his very wide reading compensated socially for his narrow range of travel, and made him an interesting coversationalist as well as a successful teacher. Kantianism: The philosophy of Immanuel Kant (1724-1804); also called variously, the critical philosophy, criticism, transcendentalism, or transcendental idealism. Its roots lay in the Enlightenment; but it sought to establish a comprehensive method and doctrine of experience which would undercut the rationalistic metaphysics of the 17th and 18th centuries. In an early "pre-critical" period, Kant's interest centered in evolutionary, scientific cosmology. He sought to describe the phenomena of Nature, organic as well as inorganic, as a whole of interconnected natural laws. In effect he elaborated and extended the natural philosophy of Newton in a metaphysical context drawn from Christian Wolff and indirectly from Leibniz.
Karma Yoga ::: Aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
Ref: CWSA Vol. 23-24, Page: 39-40
KARMA YOGA. ::: It alms at the dedication of every human activity to the supreme Wilt. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an inter- ested aim or for the sake of a worldly result. By this renuncia- tion it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre^ of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To that our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoislic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the
ks.ara (kshara) ::: mutable, changing; brahman manifest in the mutable ksara world, "the spiritual principle of the mobile working of things"; "the cosmic spirit in Time", the active status of the purus.ottama "in his eternal multiplicity" as "the spirit in the mutability of cosmic phenomenon and becoming".
ksara purusa (Kshara Purusha) ::: the soul in Nature; the spirit in the mutability of cosmic phenomenon and becoming.
Legal Philosophy: Deals with the philosophic principles of law and justice. The origin is to be found in ancient philosophy. The Greek Sophists criticized existing laws and customs by questioning their validity: All human rules are artificial, created by enactment or convention, as opposed to natural law, based on nature. The theory of a law of nature was further developed by Aristotle and the Stoics. According to the Stoics the natural law is based upon the eternal law of the universe; this itself is an outgrowth of universal reason, as man's mind is an offshoot of the latter. The idea of a law of nature as being innate in man was particularly stressed and popularized by Cicero who identified it with "right reason" and already contrasted it with written law that might be unjust or even tyrannical. Through Saint Augustine these ideas were transmitted to medieval philosophy and by Thomas Aquinas built into his philosophical system. Thomas considers the eternal law the reason existing in the divine mind and controlling the universe. Natural law, innate in man participates in that eternal law. A new impetus was given to Legal Philosophy by the Renaissance. Natural Jurisprudence, properly so-called, originated in the XVII. century. Hugo Grotius, Thomas Hobbes, Benedictus Spinoza, John Locke, Samuel Pufendorf were the most important representatives of that line of thought. Grotius, continuing the Scholastic tradition, particularly stressed the absoluteness of natural hw (it would exist even if God did not exist) and, following Jean Bodin, the sovereignty of the people. The idea of the social contract traced all political bodies back to a voluntary compact by which every individual gave up his right to self-government, or rather transferred it to the government, abandoning a state of nature which according to Hobbes must have been a state of perpetual war. The theory of the social compact more and more accepts the character of a "fiction" or of a regulative idea (Kant). In this sense the theory means that we ought to judge acts of government by their correspondence to the general will (Rousseau) and to the interests of the individuals who by transferring their rights to the commonwealth intended to establish their real liberty. Natural law by putting the emphasis on natural rights, takes on a revolutionary character. It played a part in shaping the bills of rights, the constitutions of the American colonies and of the Union, as well as of the French declaration of the rights of men and of citizens. Natural jurisprudence in the teachings of Christian Wolff and Thomasius undergoes a kind of petrification in the vain attempt to outline an elaborate system of natural law not only in the field of international or public law, but also in the detailed regulations of the law of property, of contract, etc. This sort of dogmatic approach towards the problems of law evoked the opposition of the Historic School (Gustav Hugo and Savigny) which stressed the natural growth of laws ind customs, originating from the mysterious "spirit of the people". On the other hand Immanuel Kant tried to overcome the old natural law by the idea of a "law of reason", meaning an a priori element in all existing or positive law. In his definition of law ("the ensemble of conditions according to which everyone's will may coexist with the will of every other in accordance with a general rule of liberty"), however, as in his legal philosophy in general, he still shares the attitude of the natural law doctrine, confusing positive law with the idea of just law. This is also true of Hegel whose panlogism seemed to lead in this very direction. Under the influence of epistemological positivism (Comte, Mill) in the later half of the nineteenth century, legal philosophy, especially in Germany, confined itself to a "general theory of law". Similarily John Austin in England considered philosophy of law concerned only with positive law, "as it necessarily is", not as it ought to be. Its main task was to analyze certain notions which pervade the science of law (Analytical Jurisprudence). In recent times the same tendency to reduce legal philosophy to logical or at least methodological tasks was further developed in attempting a pure science of law (Kelsen, Roguin). Owing to the influence of Darwinism and natural science in general the evolutionist and biological viewpoint was accepted in legal philosophy: comparative jurisprudence, sociology of law, the Freirecht movement in Germany, the study of the living law, "Realism" in American legal philosophy, all represent a tendency against rationalism. On the other hand there is a revival of older tendencies: Hegelianism, natural law -- especially in Catholic philosophy -- and Kantianism (beginning with Rudolf Stammler). From here other trends arose: the critical attitude leads to relativism (f.i. Gustav Radbruch); the antimetaphysical tendency towards positivism -- though different from epistemological positivism -- and to a pure theory of law. Different schools of recent philosophy have found their applications or repercussions in legal philosophy: Phenomenology, for example, tried to intuit the essences of legal institutions, thus coming back to a formalist position, not too far from the real meaning of analytical jurisprudence. Neo-positivism, though so far not yet explicitly applied to legal philosophy, seems to lead in the same direction. -- W.E.
Leibniz, Gottfried Withelm: (1646-1716) Born in Leipzig, where his father was a professor in the university, he was educated at Leipzig, Jena, and Altdorf University, where he obtained his doctorate. Jurist, mathematician, diplomat, historian, theologian of no mean proportions, he was Germany's greatest 17th century philosopher and one of the most universal minds of all times. In Paris, then the centre of intellectual civilization (Moliere was still alive, Racine at the height of his glory), where he had been sent on an official mission of state, he met Arnauld, a disciple of Descartes who acquainted him with his master's ideas, and Huygens who taught him as to the higher forms of mathematics and their application to physical phenomena. He visited London, where he met Newton, Boyle, and others. At the Hague he came face to face with the other great philosopher of the time, Spinoza. One of Leibniz's cherished ideas was the creation of a society of scholars for the investigation of all branches of scientific truth to combine them into one great system of truth. His philosophy, the work "of odd moments", bears, in content and form, the impress of its haphazard origin and its author's cosmopolitan mode of large number of letters, essays, memoranda, etc., published in various scientific journals. Universality and individuality characterize him both as a man and philosopher.
Madhav: “The powers that create and fashion this world in accordance with the Truth with which they are charged, are not involved, lost in the world-movement. They stand above, governing, shaping, directing the growing world-complex. They know precisely what takes place and why. They are not misled by appearances of phenomena; each event is seen by them as developing from its veiled cause which they perceive undeceived by apparent sequences on the surface.” Readings in Savitri, Vol. II.
Madhyamaka: Another name for the Buddhist school of Sunyavada (s.v.), so-called because it assumes a middle path (madhyama) between theories clinging to the knowableness of the noumenal and the sufficiency of the phenomenal. -- K.F.L.
magnetism ::: n. --> The property, quality, or state, of being magnetic; the manifestation of the force in nature which is seen in a magnet.
The science which treats of magnetic phenomena.
Power of attraction; power to excite the feelings and to gain the affections.
magnetomotor ::: n. --> A voltaic series of two or more large plates, producing a great quantity of electricity of low tension, and hence adapted to the exhibition of electro-magnetic phenomena.
Main work: Analysis of the Phenomena of the Human Mind, 1829. -- L.E.D.
Main works of Husserl: Philosophie der Anthmetik, 1891; Logische Untersuchungen, 1900; Ideen z. e. reinen Phänomenologie u. Phenomologische Philos., 1913; Vorlesungen z. Phanom. d. inneren Bewusstseine, 1928; Formale u. transz. Logik, 1929; Meditations Cartesiennes Introd. a la Phenomenologie, 1931; Die Krisis der europäischen Wissensch u.d. transz. Phanomenologie, I, 1936; Erfahrung u. Urteil. Untersuch. u. Genealogie der Logik, 1939. Hussism: The Reformatory views of John Hus (1370-1415). A popular agitator and finally martyr, Hus stood between Wycliffe and Luther in the line of continental Protestant Reformers. He rested authority upon Scripture and defied ecclesiastical bans. The Hussite wars (1419-1432) following his death epitomized the growing nationalism and desire for religious reform. -- V.F.
manasa-dr.s.t.i (manas-drishti) ::: mental vision; perception by the manasa-drsti manas, "an inner or subliminal mental consciousness and sense capable of perceiving and experiencing directly, not only the life forces and their play and results and phenomena, but the mental and psychical worlds and all they contain and the mental activities, vibrations, phenomena, forms, images of this world also". manasa m
Materialism: A proposition about the existent or the real: that only matter (q.v.) is existent or real; that matter is the primordial or fundamental constituent of the universe; atomism; that only sensible entities, processes, or content are existent or real; that the universe is not governed by intelligence, purpose, or final causes; that everything is strictly caused by material (inanimate, non-mental, or having certain elementary physical powers) processes or entities (mechanism); that mental entities, processes, or events (though existent) are caused solely by material entities, processes, or events and themselves have no causal effect (epiphenomenalism); that nothing supernatural exists (naturalism); that nothing mental exists; a proposition about explanation of the existent or the real: that everything is explainable in terms of matter in motion or matter and energy or simply matter (depending upon conception of matter entertained); that all qualitative differences are reducible to quantitative differences; that the only objects science can investigate are the physical or material (that is, public, manipulable, non-mental, natural, or sensible); a proposition about values: that wealth, bodily satisfactions, sensuous pleasures, or the like are either the only or the greatest values man can seek or attain; a proposition about explanation of human history: that human actions and cultural change are determined solely or largely by economic factors (economic determinism or its approximation); an attitude, postulate, hypothesis, assertion, assumption, or tendency favoring any of the above propositions; a state of being limited by the physical environment or the material elements of culture and incapable of overcoming, transcending, or adjusting properly to them; preoccupation with or enslavement to lower or bodily (non-mental or non-spiritual) values. Confusion of epiphenomenalism or mechanism with other conceptions of materialism has caused considerable misunderstanding. -- M.T.K.
materialist ::: n. --> One who denies the existence of spiritual substances or agents, and maintains that spiritual phenomena, so called, are the result of some peculiar organization of matter.
One who holds to the existence of matter, as distinguished from the idealist, who denies it.
Matter is the form of substance of being which the existence of Sachchidananda assumes when it subjects itself to this phenomenal action of its own consciousness and force.
Ref: CWSA Vol. 21-22, Page: 277
"Matter is the form of substance of being which the existence of Sachchidananda [a trinity of Existence (sat), Consciousness (cit), and Delight (ananda),] assumes when it subjects itself to this phenomenal action of its own consciousness and force.” The "Matter is the body or field of a consciousness hidden within it, the material universe a form and movement of the Spirit.” The Renaissance in India
“Matter is the form of substance of being which the existence of Sachchidananda [a trinity of Existence (sat), Consciousness (cit), and Delight (ananda),] assumes when it subjects itself to this phenomenal action of its own consciousness and force.” The”Matter is the body or field of a consciousness hidden within it, the material universe a form and movement of the Spirit.” The Renaissance in India
Max Muller: “Though Savitri is a name applied to the sun in general, it is most frequently used as the name of the rising and life-giving-and-light-giving sun. Nor must it be supposed that Savitri is simply an appellative of the solar globe. Savitri has become a divine name or a divine nomen as full of life and personality as any other Deva.” Auld Lang Syne
maya ::: (in the Veda) "originally a formative power of knowledge, maya the true magic of the supreme Mage, the divine Magician, but . . . also used for the adverse formative power of a lower knowledge, the deceit, illusion and deluding magic of the Rakshasa"; measuring and limiting consciousness, "a selective faculty of knowledge commissioned to shape finite appearance out of the infinite Reality" (brahman); the power of phenomenal creation by which "out of the supreme being in which all is all without barrier of separative consciousness emerges the phenomenal being in which all is in each and each is in all for the play of existence with existence, consciousness with consciousness, force with force, delight with delight"; illusion, "a bewildering partial consciousness which loses hold of the complete reality, lives in the phenomenon of mobile Nature [prakr.ti] and has no sight of the Spirit [purus.a] of which she is the active Power".
maya ::: signified originally in the Veda the comprehensive and creative knowledge, wisdom that is from of old, afterwards taken in its second and derivative sense, cunning, magic, illusion; phenomenal consciousness, the power of self-illusion in brahman. ::: mayabhih [instrumental plural], by (his) workings of knowledge. ::: mayah[plural], forms of knowledge.
Maya: (Skr.) The power of obscuring or state producing error and illusion; the "veil" covering reality, the experience of manifoldness when only the One is real; natura naturans; appearance or phenomenon, as opposed to reality and noumenon. A condition generally acknowledged in Indian philosophy and popular Hindu thinking due to the ascendency of the Vedanta (q.v.) which can be overcome principally by knowledge or insight. See Jnana. -- K.F.L.
maya. ::: "that which is not"; "that which does not exist"; the superimposition without beginning; the illusion; the illusive power of Brahman that makes the false appearance of the unreal world appear to be real; illusory creation; the veiling and the projecting power of the universe; time and space; doubt; the sense-world of manifold phenomena which conceals the unity of absolute being &
mechanico-chemical ::: a. --> Pertaining to, connected with, or dependent upon, both mechanics and chemistry; -- said especially of those sciences which treat of such phenomena as seem to depend on the laws both of mechanics and chemistry, as electricity and magnetism.
Mechanism: (Gr. mechane, machine) Theory that all phenomena are totally explicable on mechanical principles. The view that all phenomena is the result of matter in motion and can be explained by its law. Theory of total explanation by efficient, as opposed to final, cause (q.v.). Doctrine that nature, like a machine, is a whole whose single function is served automatically by its parts. In cosmology, first advanced by Leucippus and Democritus (460 B.C.-370 B.C.) as the view that nature is explicable on the basis of atoms in motion and the void. Held by Galileo (1564-1641) and others in the seventeenth century as the rnechanical philosophy. For Descartes (1596-1650), the essence of matter is extension, and all physical phenomena are explicable by mechanical laws. For Kant (1724-1804), the necessity in time of all occurrence in accordance with causality as a law of nature. In biology, theory that organisms are totally explicable on mechanical principles. Opposite of: vitalism (q.v.). In psychology, applied to associational psychology, and in psychoanalysis to the unconscious direction of a mental process. In general, the view that nature consists merely of material in motion, and that it operates automatically. Opposite of: all forms of super-naturalism. See also Materialism, Atomism. -- J.K.F.
mechanist ::: n. --> A maker of machines; one skilled in mechanics.
One who regards the phenomena of nature as the effects of forces merely mechanical.
meditative states ::: Phenomenological experiences that result from specific types of attention-deployment or training. Meditative states can progress (see state-stages) from a basic Wakefulness of gross phenomena to subtle phenomena to causal phenomena to nondual.
Mesmerism: A term formed from the name of F. Mesmer (1734-1815) to designate hypnotic phenomena (see Hypnotism) but now little used. -- L.W.
Metaphysical philosophy is an attempt to fix the fundamental realities and principles of being as distinct from its processes and the phenomena which result from those processes. But it is on the fundamental realities that the processes depend: our own process of life, its aim and method, should be in accordance with the truth of being that we see; otherwise our metaphysical truth can be only a play of the intellect without any dynamic importance.
Ref: CWSA Vol. 21-22, Page: 693
metaphysics ::: n. --> The science of real as distinguished from phenomenal being; ontology; also, the science of being, with reference to its abstract and universal conditions, as distinguished from the science of determined or concrete being; the science of the conceptions and relations which are necessarily implied as true of every kind of being; phylosophy in general; first principles, or the science of first principles.
Hence: The scientific knowledge of mental phenomena;
Metaphysics. Pure Idealism or Immaterialism identifies ontological reality (substance, substantives, concrete individuality) exclusively with the ideal, ie., Mind, Spirit, Soul, Person, Archetypal Ideas, Thought. See Spiritualism, Mentalism, Monadism, Panpsychtsm, Idealistic Phenomenalism. With respect to the metaphysical status of self-consciousness and purposeful activity, Idealism is either impersonalistic or personalistic. See Personalism.
meteoric ::: a. --> Of or pertaining to a meteor, or to meteors; atmospheric, as, meteoric phenomena; meteoric stones.
Influenced by the weather; as, meteoric conditions.
Flashing; brilliant; transient; like a meteor; as, meteoric fame.
meteor ::: n. --> Any phenomenon or appearance in the atmosphere, as clouds, rain, hail, snow, etc.
Specif.: A transient luminous body or appearance seen in the atmosphere, or in a more elevated region.
meteorography ::: n. --> The registration of meteorological phenomena.
meteorological ::: a. --> Of or pertaining to the atmosphere and its phenomena, or to meteorology.
meteorology ::: n. --> The science which treats of the atmosphere and its phenomena, particularly of its variations of heat and moisture, of its winds, storms, etc.
methodology ::: The principles and procedures of inquiry that reveal aspects of phenomena. A set of social practices that disclose a phenomenological world. Roughly synonymous with “paradigm,” “exemplar,” and “injunction.”
Methodology: The systematic analysis and organization of the rational and experimental principles and processes which must guide a scientific inquiry, or which constitute the structure of the special sciences more particularly. Methodology, which is also called scientific method, and more seldom methodeutic, refers not only to the whole of a constituted science, but also to individual problems or groups of problems within a science. As such it is usually considered as a branch of logic; in fact, it is the application of the principles and processes of logic to the special objects of the various sciences; while science in general is accounted for by the combination of deduction and induction as such. Thus, methodology is a generic term exemplified in the specific method of each science. Hence its full significance can be understood only by analyzing the structure of the special sciences. In determining that structure, one must consider the proper object of the special science, the manner in which it develops, the type of statements or generalizations it involves, its philosophical foundations or assumptions, and its relation with the other sciences, and eventually its applications. The last two points mentioned are particularly important: methods of education, for example, will vary considerably according to their inspiration and aim. Because of the differences between the objects of the various sciences, they reveal the following principal methodological patterns, which are not necessarily exclusive of one another, and which are used sometimes in partial combination. It may be added that their choice and combination depend also in a large degree on psychological motives. In the last resort, methodology results from the adjustment of our mental powers to the love and pursuit of truth. There are various rational methods used by the speculative sciences, including theology which adds certain qualifications to their use. More especially, philosophy has inspired the following procedures: The Soctattc method of analysis by questioning and dividing until the essences are reached; the synthetic method developed by Plato, Aristotle and the Medieval thinkers, which involves a demonstrative exposition of the causal relation between thought and being; the ascetic method of intellectual and moral purification leading to an illumination of the mind, as proposed by Plotinus, Augustine and the mystics; the psychological method of inquiry into the origin of ideas, which was used by Descartes and his followers, and also by the British empiricists; the critical or transcendental method, as used by Kant, and involving an analysis of the conditions and limits of knowledge; the dialectical method proceeding by thesis, antithesis and synthesis, which is promoted by Hegelianlsm and Dialectical Materialism; the intuitive method, as used by Bergson, which involves the immediate perception of reality, by a blending of consciousness with the process of change; the reflexive method of metaphysical introspection aiming at the development of the immanent realities and values leading man to God; the eclectic method (historical-critical) of purposive and effective selection as proposed by Cicero, Suarez and Cousin; and the positivistic method of Comte, Spencer and the logical empiricists, which attempts to apply to philosophy the strict procedures of the positive sciences. The axiomatic or hypothetico-deductive method as used by the theoretical and especially the mathematical sciences. It involves such problems as the selection, independence and simplification of primitive terms and axioms, the formalization of definitions and proofs, the consistency and completeness of the constructed theory, and the final interpretation. The nomological or inductive method as used by the experimental sciences, aims at the discovery of regularities between phenomena and their relevant laws. It involves the critical and careful application of the various steps of induction: observation and analytical classification; selection of similarities; hypothesis of cause or law; verification by the experimental canons; deduction, demonstration and explanation; systematic organization of results; statement of laws and construction of the relevant theory. The descriptive method as used by the natural and social sciences, involves observational, classificatory and statistical procedures (see art. on statistics) and their interpretation. The historical method as used by the sciences dealing with the past, involves the collation, selection, classification and interpretation of archeological facts and exhibits, records, documents, archives, reports and testimonies. The psychological method, as used by all the sciences dealing with human behaviour and development. It involves not only introspective analysis, but also experimental procedures, such as those referring to the relations between stimuli and sensations, to the accuracy of perceptions (specific measurements of intensity), to gradation (least noticeable differences), to error methods (average error in right and wrong cases), and to physiological and educational processes.
Mill's methods: Inductive methods formulated by John Stuart Mill for the discovery of causal relations between phenomena. Method of Agreement: If two or more instances of the phenomenon under investigation have only one circumstance in common, the circumstance in which alone all the instances agree, is the cause (or effect) of the given phenomenon. Method of Difference: If an instance in which the phenomenon under investigation occurs, and an instance in which it does not occur, have every circumstance in common save one, that one occurring in the former; the circumstance in which alone the two instances differ, is the effect, or the cause, or an indispensable part of the cause, of the phenomenon. Joint Method of Agreement and Difference: If two or more instances in which the phenomenon occurs have only one circumstance in common, while two or more instances in which it does not occur have nothing in common save the absence of that circumstances the circumstance in which alone the two sets of instances differ, is the effect, or the cause, or an indispensable part of the cause, of the phenomenon. Method of Concomitant Variations: Whatever phenomenon varies in any manner whenever another phenomenon varies in some particular manner, is either a cause or an effect of that phenomenon, or is connected with it through some fact of causation. Method of Residues: Subduct from any phenomenon such part as is known by previous inductions to be the effect of certain antecedents, and the residue of the phenomenon is the effect of the remaining antecedents. See Mill's System of Logic, bk. Ill, ch. VIII. -- A.C.B.
Mimamsi: Short for Purva-Mimamsa, one of the six major systems of Indian philosophy (q. v.), founded by Jaimini, rationalizing Vedic ritual and upholding the authority of the Vedas by a philosophy of the word (see vac). In metaphysics it professes belief in the reality of the phenomenal, a plurality of eternal souls, but is indifferent to a concept of God though assenting to the superhuman and eternal nature of the Vedas. There is also an elaborate epistemology supporting Vedic truths, an ethics which makes observance of Vedic ritual and practice a condition of a good and blissful life. -- KS.L.
Mind-body relation: Relation obtaining between the individual mind and its body. Theories of the mind-body relation are monistic or dualistic according as they identify or separate the mind and the body. Monistic theories include: the theory of mind as bodily function, advanced by Aristotle and adhered to by thinkers as divergent as Hobbes, Hegel, and the Behaviorists, the theory of body as mental appearance held by Berkeley, Leibniz, Schopenhauer and certain other idealists, the two-aspect theory of Spinoza and of recent neutral monism which considers mind and body as manifestations of a third reality which is neither mental nor bodily. The principal dualistic theories are: two sided interacti'onism of Descartes, Locke, James and others. See Interactionism. psycho-physical parallelism. See Parallelism, Psycho-physical. Epephenomenalism. See Epephenomenalism.
miraculous ::: of the nature of a miracle; preternatural. 2. So astounding as to suggest a miracle; phenomenal. **miraculously.
mirage ::: 1. An optical phenomenon that creates the illusion of water, often with inverted reflections of distant objects, and results from distortion of light by alternate layers of hot and cool air. 2. Something illusory, without substance or reality.
Mnemic Causation: (Gr. mneme, memory) Type of causation of which memory is an instance, in which a present phenomenon (e.g. a present memory) is explained not only by its immediate antecedents but by a remote event in time (e.g. an earlier experience). See Mneme. -- L.W.
Moderate Realism: See Realism. Modus tollens: See Logic, formal, § 2. Moha: (Skr.) Distraction, perplexity, delusion, beclouding of the mind rendering it unfit to perceive the truth, generally explained as attachment to the phenomenal; in Buddhism, ignorance, as a source of vice. -- K.F.L.
Modern Period. In the 17th century the move towards scientific materialism was tempered by a general reliance on Christian or liberal theism (Galileo, Bacon, Descartes, Hobbes, Gassendi, Toland, Hartley, Priestley, Boyle, Newton). The principle of gravitation was regarded by Newton, Boyle, and others, as an indication of the incompleteness of the mechanistic and materialistic account of the World, and as a direct proof of the existence of God. For Newton Space was the "divine sensorium". The road to pure modern idealism was laid by the epistemological idealism (epistemological subjectivism) of Campanella and Descartes. The theoretical basis of Descartes' system was God, upon whose moral perfection reliance must be placed ("God will not deceive us") to insure the reality of the physical world. Spinoza's impersonalistic pantheism is idealistic to the extent that space or extension (with modes of Body and Motion) is merely one of the infinity of attributes of Being. Leibniz founded pure modern idealism by his doctrine of the immateriality and self-active character of metaphysical individual substances (monads, souls), whose source and ground is God. Locke, a theist, gave chief impetus to the modern theory of the purely subjective character of ideas. The founder of pure objective idealism in Europe was Berkeley, who shares with Leibniz the creation of European immaterialism. According to him perception is due to the direct action of God on finite persons or souls. Nature consists of (a) the totality of percepts and their order, (b) the activity and thought of God. Hume later an implicit Naturalist, earlier subscribed ambiguously to pure idealistic phenomenalism or scepticism. Kant's epistemological, logical idealism (Transcendental or Critical Idealism) inspired the systems of pure speculative idealism of the 19th century. Knowledge, he held, is essentially logical and relational, a product of the synthetic activity of the logical self-consciousness. He also taught the ideality of space and time. Theism, logically undemonstrable, remains the choice of pure speculative reason, although beyond the province of science. It is also a practical implication of the moral life. In the Critique of Judgment Kant, marshalled facts from natural beauty and the apparent teleological character of the physical and biological world, to leave a stronger hint in favor of the theistic hypothesis. His suggestion thit reality, as well as Mind, is organic in character is reflected in the idealistic pantheisms of his followers: Fichte (abstract personalism or "Subjective Idealism"), Schellmg (aesthetic idealism, theism, "Objective Idealism"), Hegel (Absolute or logical Idealism), Schopenhauer (voluntaristic idealism), Schleiermacher (spiritual pantheism), Lotze ("Teleological Idealism"). 19th century French thought was grounder in the psychological idealism of Condillac and the voluntaristic personalism of Biran. Throughout the century it was essentially "spiritualistic" or personalistic (Cousin, Renouvier, Ravaisson, Boutroux, Lachelier, Bergson). British thought after Hume was largely theistic (A. Smith, Paley, J. S. Mill, Reid, Hamilton). In the latter 19th century, inspired largely by Kant and his metaphysical followers, it leaned heavily towards semi-monistic personalism (E. Caird, Green, Webb, Pringle-Pattison) or impersonalistic monism (Bradley, Bosanquet). Recently a more pluralistic personalism has developed (F. C. S. Schiller, A. E. Taylor, McTaggart, Ward, Sorley). Recent American idealism is represented by McCosh, Howison, Bowne, Royce, Wm. James (before 1904), Baldwin. German idealists of the past century include Fechner, Krause, von Hartmann, H. Cohen, Natorp, Windelband, Rickert, Dilthey, Brentano, Eucken. In Italy idealism is represented by Croce and Gentile, in Spain, by Unamuno and Ortega e Gasset; in Russia, by Lossky, in Sweden, by Boström; in Argentina, by Aznar. (For other representatives of recent or contemporary personalism, see Personalism.) -- W.L.
Mohism: See Mo chia and Chinese philosophy. Moksa: (Skr.) Liberation, salvation from the effects of karma (q.v.) and resulting samsara (q.v.). Theoretically, good karma as little as evil karma can bring about liberation from the state of existence looked upon pessimistically. Thus, Indian philosophy early found a solution in knowledge (vidyd, jnana) which, disclosing the essential oneness of all in the metaphysical world-ground, declares the phenomenal world as maya (q.v.). Liberation is then equivalent to identification of oneself with the ultimate reality, eternal, changeless, blissful, or in a state of complete indifference either with or without loss of consciousness, but at any rate beyond good and evil, pleasure and pain. Divine grace is also recognized by some religious systems as effecting moksa. No generalization is possible regarding the many theories of moksa, its nature, or the mode of attaining it. See Nirvana, Samadhi, Prasada. -- K.F.L.
monad ::: n. --> An ultimate atom, or simple, unextended point; something ultimate and indivisible.
The elementary and indestructible units which were conceived of as endowed with the power to produce all the changes they undergo, and thus determine all physical and spiritual phenomena.
One of the smallest flangellate Infusoria; esp., the species of the genus Monas, and allied genera.
A simple, minute organism; a primary cell, germ, or plastid.
monism ::: n. --> That doctrine which refers all phenomena to a single ultimate constituent or agent; -- the opposite of dualism.
See Monogenesis, 1.
monological ::: A descriptor of any approach where an individual conducts a “monologue” with an object and apprehends their immediate experience of that object, usually without acknowledging or recognizing cultural embeddedness and intersubjectivity. Monological approaches, in themselves, are sometimes referred to as subscribing to the “myth of the given,” “the philosophy of the subject,” “the philosophy of consciousness,” or what Integral Theory would describe as the belief that the contents of the Upper-Left quadrant are given without being intertwined in the remaining three quadrants. Monological approaches are typically associated with phenomenology, empiricism, meditation, all experiential exercises and therapies, etc.
myth ::: a traditional or legendary story, without a determinable basis of fact or natural explanation, esp. one that is concerned with deities or demigods and explains some practice, rite, or phenomenon of nature. myths.
myth ::: n. --> A story of great but unknown age which originally embodied a belief regarding some fact or phenomenon of experience, and in which often the forces of nature and of the soul are personified; an ancient legend of a god, a hero, the origin of a race, etc.; a wonder story of prehistoric origin; a popular fable which is, or has been, received as historical.
A person or thing existing only in imagination, or whose actual existence is not verifiable.
Nama-rupa: (Skr.) "Name and form", a stereotyped formula for the phenomenal world, or its conceptual and material aspects; also: "word and beauty", as forms of manifestation. See Rupa. -- K.F.L.
Name ::: “Name in its deeper sense is not the word by which we describe the object, but the total of power, quality, character of the reality which a form of things embodies and which we try to sum up by a designating sound, a knowable name, Nomen. Nomen in this sense, we might say, is Numen; the secret Names of the Gods are their power, quality, character of being caught up by the consciousness and made conceivable. The Infinite is nameless, but in that namelessness all possible names, Numens of the gods, the names and forms of all realities, are already envisaged and prefigured, because they are there latent and inherent in the All-Existence.” The Life Divine
name ::: Sri Aurobindo: "Name in its deeper sense is not the word by which we describe the object, but the total of power, quality, character of the reality which a form of things embodies and which we try to sum up by a designating sound, a knowable name, Nomen. Nomen in this sense, we might say, is Numen; the secret Names of the Gods are their power, quality, character of being caught up by the consciousness and made conceivable. The Infinite is nameless, but in that namelessness all possible names, Numens of the gods, the names and forms of all realities, are already envisaged and prefigured, because they are there latent and inherent in the All-Existence.” The Life Divine
naturalism ::: n. --> A state of nature; conformity to nature.
The doctrine of those who deny a supernatural agency in the miracles and revelations recorded in the Bible, and in spiritual influences; also, any system of philosophy which refers the phenomena of nature to a blind force or forces acting necessarily or according to fixed laws, excluding origination or direction by one intelligent will.
nature ::: 1. The universe, with all its phenomena. 2. The forces and processes that produce and control all the phenomena of the material world. 3. The material world, esp. as surrounding human kind and existing independently of human activities. 4. The essential characteristics and qualities of a human being. 5. A particular combination of qualities belonging to a person, animal, thing, of class by birth, origin, or constitution; native or inherent character. 6. Characteristic disposition; temperament. nature"s, Nature"s, natures, earth-nature ("s), Earth-Nature"s, Heaven-nature"s, life-nature"s, soul-nature, World-Nature"s, twi-natured.
nature mysticism ::: A peak experience of oneness with phenomena in the gross state.
nature ::: n. --> The existing system of things; the world of matter, or of matter and mind; the creation; the universe.
The personified sum and order of causes and effects; the powers which produce existing phenomena, whether in the total or in detail; the agencies which carry on the processes of creation or of being; -- often conceived of as a single and separate entity, embodying the total of all finite agencies and forces as disconnected from a creating or ordering intelligence.
Nature Philosophers: Name given to pre-Socratic "physiologers" and to Renaissance philosophers who revived the study of physical processes. Early in the 16th century, as a result of the discovery of new lands, the revival of maritime trade, and the Reformation, there appeared in Europe a renewed interest in nature. Rationalism grown around the authorities of the Bible and Aristotle was challenged and the right to investigate phenomena was claimed. Interest in nature was directed at first toward the starry heaven and resulted in important discoveries of Copernicus, Galileo and Kepler. The scientific spirit of observation and research had not yet matured, however, and the philosophers of that time blended their interest in facts with much loose speculation. Among the nature philosophers of that period three deserve to be mentioned specifically, Telesio, Bruno and Carnpanella, all natives of Southern Italy. Despite his assertions that thought should be guided by the observation of the external world, Bernardino Telesio (1508-1588) confined his works to reflections on the nature of things. Particularly significant are two of his doctrines, first, that the universe must be described in terms of matter and force, the latter classified as heat and cold, and second, that mind is akin to matter. Giordano Bruno (1548-1600), a Dominican monk and a victim of the Inquisition, was greatly influenced by the Copernican conception of the universe regarded by him as a harmonious unity of which the earth was but a small and not too important part. The concept of unity was not a condition of human search for truth but a real principle underlying all things and expressing the harmonious order of Divine wisdom. Deity, in his view, was the soul of nature, operating both in the human minds and in the motion of bodies. Consequently, both living beings and material objects must be regarded as animated. Tomaso Campanella (1568-1639), another Dominican monk, was also persecuted for his teachings and spent 27 years in prison. He contended that observations of nature were not dependent on the authority of reason and can be refuted only by other observations. His interests lay largely along the lines previously suggested by Telesio, and much of his thought was devoted to problems of mind, consciousness and knowledge. He believed that all nature was permeated by latent awareness, and may therefore be regarded as an animist or perhaps pantheist. Today, he is best known for his City of the Sun, an account of an imaginary ideal state in which existed neither property nor nobility and in which all affair were administered scientifically. -- R.B.W.
Neo-intuitionism: See Intuitionism. Neo-Kantianism: A group of Kantian followers who regard the thing-in-itself or noumenal world as a limiting concept rather than, as did Kant, an existent, though unknowable realm. Reality is for the Neo-Kantians a construct of mind, not another realm. Even Kant's noumenal world is a construct of mind. The phenomenal world is the real and it is the realm of ideas. Hence Neo-Kantianism is a form of idealism. Hermann Cohen, a Neo-Kantian, spoke of the world as the creative act of thought. This idealism is sometimes termed "positivistic." -- V.F.
neology ::: n. --> The introduction of a new word, or of words or significations, into a language; as, the present nomenclature of chemistry is a remarkable instance of neology.
A new doctrine; esp. (Theol.), a doctrine at variance with the received interpretation of revealed truth; a new method of theological interpretation; rationalism.
Newton's Method: The method of procedure in natural philosophy as formulated by Sir Isaac Newton, especially in his Rules of Reasoning in Philosophy (Mathematical Principles of Natural Philosophy, Book III). These rules are as follows: We are to admit no more causes of natural things than such as are both true and sufficient to explain their appearances. Therefore to the same natural effects we must, as far as possible, assign the same causes. The qualities of bodies, which admit neither intension nor remission of degrees, and which are found to belong to all bodies within the reach of our experiments, are to be esteemed the universal qualities of all bodies whatsoever. In experimental philosophy we are to look upon propositions collected by general induction from phaenomena as accurately or very nearly true, notwithstanding any contrary hypotheses that may be imagined, till such time as other phaenomena occur, by which they may either be made more accurate, or liable to exceptions. To this passage should be appended another statement from the closing pages of the same work. "I do not make hypotheses; for whatever is not deduced from the phaenomena is to be called an hypothesis; and hypotheses, whether metaphysical or physical, whether of occult qualities or mechanical, have no place in experimental philosophy." -- A.C.S.
Nirguna: (Skr.) "Devoid of qualities" (cf. guna), predicated as early as the Upanishads (q.v.) of the Absolute as its in-it-self aspect (cf. saguna). The highest reality is conceived to be of such fulness, such transcendence that it has no part in the manifold of the phenomenal which is mere maya (q.v.) in Sankara's (q.v.) philosophy in so far as it is esoteric. -- K.F.L.
nomenclator ::: n. --> One who calls persons or things by their names.
One who gives names to things, or who settles and adjusts the nomenclature of any art or science; also, a list or vocabulary of technical names.
nomenclatress ::: n. --> A female nomenclator.
nomenclatural ::: a. --> Pertaining or according to a nomenclature.
nomenclature ::: n. --> A name.
A vocabulary, dictionary, or glossary.
The technical names used in any particular branch of science or art, or by any school or individual; as, the nomenclature of botany or of chemistry; the nomenclature of Lavoisier and his associates.
nomen ::: p. p. --> of Nim ::: --> p. p. of Nim.
nome ::: --> of Nim
Alt. of Nomen ::: n. --> A province or political division, as of modern Greece or ancient Egypt; a nomarchy.
Any melody determined by inviolable rules.
nondual mysticism ::: A peak experience of oneness with phenomena arising in gross, subtle, and causal states.
noology ::: n. --> The science of intellectual phenomena.
noumenal ::: a. --> Of or pertaining to the noumenon; real; -- opposed to phenomenal.
noumenon ::: n. --> The of itself unknown and unknowable rational object, or thing in itself, which is distinguished from the phenomenon through which it is apprehended by the senses, and by which it is interpreted and understood; -- so used in the philosophy of Kant and his followers.
objective ::: 1. Pertaining to the exterior of an individual, or the Upper-Right quadrant. Examples of objective phenomena include molecules, cells, the triune brain, as well as the observable behavior of an individual. 2. Pertaining to the Right-Hand path, in general. 3. Pertaining to 3-p, in general.
observatory ::: n. --> A place or building for making observations on the heavenly bodies.
A building fitted with instruments for making systematic observations of any particular class or series of natural phenomena.
A place, as an elevated chamber, from which a view may be observed or commanded.
A lookout on a flank of a battery whence an officer
OCCULT. ::: Occult forces are the forces that can only be known by going behind the veil of apparent phenomena, especially the forces of the subtle physical and supraphysical planes.
od ::: n. --> An alleged force or natural power, supposed, by Reichenbach and others, to produce the phenomena of mesmerism, and to be developed by various agencies, as by magnets, heat, light, chemical or vital action, etc.; -- called also odyle or the odylic force.
of the loucr \ilal planes who has aisumetl the discarded \1ial sheath of a departed human being or a fracmcnl of his vital personality and appears and acts in the form'and perhaps with the surface thoughts and memories of that person. (4) A being of the lower vita! plane who by tUe medium of a living human being or by some other means or agency 1$ able to materialise itself sufficiently so as to appear and act in a visible form or speech with an audible vtrfcc or, without so appearing, to move about material things, c.g.. furniture or to materialise objects or to shift them from place to place. This accounts for what arc called poltergeists, phenomena of stone-throwing, ircc-inliabiting
of things, on various planes not only by these sensible images, but by a species of thought perception or of thought, reception and impression analogous, to that phenomenon of consciousness which in modern psychical science, has ' been given the. name of telepathy. i m _ i .r '
ontogenetic ::: a. --> Of or pertaining to ontogenesis; as, ontogenetic phenomena.
Operationalism: Scientific propositions are, roughly speaking, predictions and a prediction is an if-then proposition: "If certain operations are performed, then certain phenomena having determinate properties will be observed. Its hypothetical character shows that it is not final or complete but intermediate and instrumental" (Logic, p. 456). P. W. Bridgman's very influential formulation of operationalism is comparable: "In general, we mean by any concept nothing more than a set of operations, the concept is synonymous with the corresponding set of operations". (The Logic of Modern Physics, p. 5.) If the operation is (or can be), carried out the proposition has meaning, if the consequences which it forecasts occur, it is true, has "warranted assertibility" or probability.
optics ::: n. --> That branch of physical science which treats of the nature and properties of light, the laws of its modification by opaque and transparent bodies, and the phenomena of vision.
Ordinarily when one sleeps a complex phenomenon happens.
::: "Ordinarily when one sleeps a complex phenomenon happens. The waking consciousness is no longer there, for all has been withdrawn within into the inner realms of which we are not aware when we are awake, though they exist; . . . .” *Letters on Yoga
“Ordinarily when one sleeps a complex phenomenon happens. The waking consciousness is no longer there, for all has been withdrawn within into the inner realms of which we are not aware when we are awake, though they exist; …” Letters on Yoga
organonymy ::: n. --> The designation or nomenclature of organs.
paludism ::: n. --> The morbid phenomena produced by dwelling among marshes; malarial disease or disposition.
Paradigma: The Latin foim of the Greek noun, which denotes model. Plato called his ideas in the world of ideas, models on which were patterned the things of the phenomenal world. -- J.J.R.
Parallel with these developments was the growth of Buddhism in China, a story too long to relate here. Many Buddhist doctrines, latent in India, were developed in China. The nihilism of Madhyamika (Sun-lan, c. 450-c. 1000) to the effect that reality is Void in the sense of being "devoid" of any specific character, was brought to fullness, while the idealism of Vijnaptimatravada (Yogacara, Fahsiang, 563-c. 1000), which claimed that reality in its imaginary, dependent and absolute aspects is "representation-only," was pushed to the extreme. But these philosophies failed because their extreme positions were not consonant with the Chinese Ideal of the golden mean. In the meantime, China developed her own Buddhist philosophy consistent with her general philosophical outlook. We need only mention the Hua-yen school (Avatamisaka, 508) which offered a totalistic philosophy of "all in one" and "one in all," the T'ien-t'ai school (c. 550) which believes in the identity of the Void, Transitoriness, and the Mean, and in the "immanence of 3,000 worlds in one moment of thought," and the Chin-t'u school (Pure Land, c. 500) which bases its doctrine of salvation by faith and salvation for all on the philosophy of the universality of Buddha-nature. These schools have persisted because they accepted both noumenon and phenomenon, both ens and non-ens, and this "both-and" spirit is predominantly characteristic of Chinese philosophy.
Parapsychology: (Gr. para, at the side or + psyche, soul + logia from logein, to speak) The investigation of prescience, telepathy and other alleged psychical phenomena which seem to elude ordinary physical and physiological explanation. The term was proposed by Boirac (1893) and was adopted by Florunay and Oesterreich. See A. Lalande, Vocabulaire de la philosophie, Vol II, p. 646. See Prescience, Telepathy. -- L.W.
parthenogenesis ::: n. --> The production of new individuals from virgin females by means of ova which have the power of developing without the intervention of the male element; the production, without fertilization, of cells capable of germination. It is one of the phenomena of alternate generation. Cf. Heterogamy, and Metagenesis.
The production of seed without fertilization, believed to occur through the nonsexual formation of an embryo extraneous to the embrionic vesicle.
P. E. B. Jourdain, Tales with philosophical morals, The Open Court, vol 27 (1913), pp. 310-315. Parallelism: (philosophiol) A doctrine advanced to explain the relation between mind and body according to which mental processes vary concomitantly with simultineous physiological processes. This general description is applicable to all forms of the theory More strictly it assumes that for every mental change there exists a correlated neural change, and it denies any causal relation between the series of conscious processes and the series of processes of the nervous system, acknowledging, however, causation within each series. It was designed to obviate the difficulties encountered by the diverse interaction theories Moreover, no form of parallelism admits the existence of a spiritual substance of a substantial soul. Some regard consciousness as the only reality, the soul which is but an actuality, as the sum of psychic acts whose unity consists in their coherence. Others accept the teaching of the fundamental identity of mind and body, regarding the two corresponding series of psychical and physical processes as aspects of an unknown series of real processes. Thus mind and body are but appearances of a hidden underlying unity. Finally there are those who hold that the series of conscious states which constitute the mind is but an epiphenomenon, or a sort of by-product of the bodily organism. See Mind-Body Relation. -- J.J.R.
periodicity ::: n. --> The quality or state of being periodical, or regularly recurrent; as, the periodicity in the vital phenomena of plants.
period ::: n. --> A portion of time as limited and determined by some recurring phenomenon, as by the completion of a revolution of one of the heavenly bodies; a division of time, as a series of years, months, or days, in which something is completed, and ready to recommence and go on in the same order; as, the period of the sun, or the earth, or a comet.
A stated and recurring interval of time; more generally, an interval of time specified or left indefinite; a certain series of
Personal Realism: That type of Personalism which emphasizes the metaphysical nature of personality, its continuous activity in natural phenomena, and its unanalysable or realistic character as experienced fact, the ultimate real, the object of immediate knowledge. -- R.T.V.
phaenomenon ::: n. --> See Phenomenon.
phantasmatography ::: n. --> A description of celestial phenomena, as rainbows, etc.
phase ::: a particular stage in a periodic process or phenomenon.
phenomenal ::: 1. Of, relating to, or constituting phenomena or a phenomenon; extraordinary; outstanding; remarkable. 2. Phil. Known or derived through the senses rather than through the mind.
phenomenal ::: a. --> Relating to, or of the nature of, a phenomenon; hence, extraordinary; wonderful; as, a phenomenal memory.
phenomenalism ::: n. --> That theory which limits positive or scientific knowledge to phenomena only, whether material or spiritual.
phenomenal states ::: Immediate and temporal first-person experiences (e.g., a feeling, a thought, an impulse, an image, etc.).
Phenomenal World: The world of appearance as opposed to the world as-it-is-in-itself. The only world we know, said Kant, is the world-we-know, (appearance). The real world is beyond our knowledge. -- V.F.
phenomena other than the outward physical wh; of t Anc ronsduus of, see, hear, feel, smell, ti, m?'S,«e can b m trance or sleep or in inward state misealfcJV ®nlar, cither and easily m the waking state, nils facu,,, 'kep physical things inlernally or extemaL-sing e,L ' ‘'"ling sunrii-
phenomena ::: pl. --> of Phenomenon
Phenomena: See Appearances. Phenomenalism: (Gr. phainomenon, from phainesthai, to appear) Theory that knowledge is limited to phenomena including (a) physical phenomena or the totality of objects of actual and possible perception and (b) mental phenomena, the totality of objects of introspection. Phenomenalism assumes two forms according as it (a) denies a reality behind the phenomena (Renouvier, Shadworth, Hodgson), or (b) expressly affirms the reality of things-in-themselves but denies their knowability (Kant, Comte, Spencer.) See Hume. -- L.W.
phenomenist ::: n. --> One who believes in the theory of phenomenalism.
Phenomenological Personalism: Applied to the system of Max Scheler. -- R.T.F.
phenomenology ::: n. --> A description, history, or explanation of phenomena.
Phenomenology: Since the middle of the Eighteenth Century, "Phänomenologie," like its English equivalent, has been a name for several disciplines, an expression for various concepts. Lambert, in his Neue Organon (1764), attached the name "Phänomenologie" to the theory of the appearances fundamental to all empirical knowledge. Kant adopted the word to express a similar though more restricted sense in his Metaphysische Anfangsgründe der Naturwissenschaft (1786). On the other hand, in Hegel's Phänomenologie des Geistes (1807) the same word expresses a radically different concept. A precise counterpart of Hegel's title was employed by Hamilton to express yet another meaning. In "The Divisions of Philosophy" (Lectures on Metaphysics, 1858), after stating that "Philosophy properly so called" is "conversant about Mind," he went on to say: "If we consider the mind merely with the view of observing and generalizing the various phaenomena it reveals, . . . we have . . . one department of mental science, and this we may call the Phaenomenology of Mind." Similarly Moritz Lazarus, in his Leben der Seele (1856-57), distinguished Phänomenologie from Psychologie: The former describes the phenomena of mental life; the latter seeks their causal explanation.
phenomenology ::: The study of consciousness as it immediately appears. A first-person approach to firstperson singular realities. Describing the inside view of the interior of an individual as it is (i.e., the inside view of a holon in the Upper-Left quadrant). Exemplary of a zone-
phenomenon ::: 1. An unusual, significant, or unaccountable fact or occurrence; a marvel. 2. Phil. An object as it is perceived by the senses.
Phenomenon: (Gr. phainomenon, Ger. Phaenomenon) In Kant: Broadly, appearance or that which appears. More specifically, any presentation, cognition or experience whose form and order depends upon the synthetic forms of the sensibility and categories of the understanding. In contrast to noumenon and thing-in-itself which lie outside the conditions of possible experience, and remain, therefore, theoretically unknowable. See Kantianism and Noumenon. -- O.F.K.
phenomenon ::: n. --> An appearance; anything visible; whatever, in matter or spirit, is apparent to, or is apprehended by, observation; as, the phenomena of heat, light, or electricity; phenomena of imagination or memory.
That which strikes one as strange, unusual, or unaccountable; an extraordinary or very remarkable person, thing, or occurrence; as, a musical phenomenon.
philosophize ::: v. i. --> To reason like a philosopher; to search into the reason and nature of things; to investigate phenomena, and assign rational causes for their existence.
philosophy ::: n. --> Literally, the love of, including the search after, wisdom; in actual usage, the knowledge of phenomena as explained by, and resolved into, causes and reasons, powers and laws.
A particular philosophical system or theory; the hypothesis by which particular phenomena are explained.
Practical wisdom; calmness of temper and judgment; equanimity; fortitude; stoicism; as, to meet misfortune with philosophy.
Phi Phenomenon ::: The perception of motion based on two or more stationary objects (e.g., the perception of chaser lights brought about by different lights blinking at different times).
photology ::: n. --> The doctrine or science of light, explaining its nature and phenomena; optics.
physicism ::: n. --> The tendency of the mind toward, or its preoccupation with, physical phenomena; materialism in philosophy and religion.
physicist ::: n. --> One versed in physics.
A believer in the theory that the fundamental phenomena of life are to be explained upon purely chemical and physical principles; -- opposed to vitalist.
Physics: (Gr. physis, nature) In Greek philosophy, one of the three branches of philosophy, Logic and Ethics being the other two among the Stoics (q.v.). In Descartes, metaphysics is the root and physics the trunk of the "tree of knowledge." Today, it is the science (overlapping chemistry, biology and human physiology) of the calculation and prediction of the phenomena of motion of microscopic or macroscopic bodies, e.g. gravitation, pressure, heat, light, sound, magnetism, electricity, radio-activity, etc. Philosophical problems arise concerning the relation of physics to biological and social phenomena, to pure mathematics, and to metaphysics. See Mechanism, Physicalism.. Physis: See Nature, Physics. Picturesque: A modification of the beautiful in English aesthetics, 18th century. -- L.V.
physiology ::: n. --> The science which treats of the phenomena of living organisms; the study of the processes incidental to, and characteristic of, life.
A treatise on physiology.
Placebo Effect ::: The phenomenon in research where the subject’s beliefs about the outcome can significantly effect the outcome without any other intervention.
Plurality of causes: The doctrine according to which identical events can have two or more different causes. "It is not true that the same phenomenon is always produced by the same causes," declared J. S. Mill, author of the doctrine. Quite the contrary, "many causes may produce some kind of sensation, many causes may produce death." Mill's position was not taken in support of the doctrine of free will or of that of chance, but rather in opposition to an old contention of the physicists, among whom Newton stated that "to the same natural effect we must, as far as pssible, ascribe the same cause." The subsequent controversy has shown that Mill's position was based on the confusion between "the same phenomenon" and "the same kind of phenomena". It is doubtless true that the same kind of phenomena, say death, can be produced by many causes, but only because we take the phenomenon broadly, nevertheless, it may remain true that each particular phenomenon can be caused only by a very definite cause or by a very definite combination of causes. In other words, the broader we conceive the phenomenon, the more causes are likely to apply to it. -- R.B.W.
pneumatology ::: n. --> The doctrine of, or a treatise on, air and other elastic fluids. See Pneumatics, 1.
The science of spiritual being or phenomena of any description.
polarity ::: n. --> That quality or condition of a body in virtue of which it exhibits opposite, or contrasted, properties or powers, in opposite, or contrasted, parts or directions; or a condition giving rise to a contrast of properties corresponding to a contrast of positions, as, for example, attraction and repulsion in the opposite parts of a magnet, the dissimilar phenomena corresponding to the different sides of a polarized ray of light, etc.
A property of the conic sections by virtue of which a
pole ::: fig. One or each of two opposite or contrasted principles or tendencies; ideas; phenomenon, etc. poles.
Positivism: First associated with the doctrine of Auguste Comte that the highest form of knowledge is simple description presumably of sensory phenomena. The doctrine was based on an evolutionary "law of three stages", believed by Comte to have been discovered by him in 1822 but anticipated by Turgot in 1750. The three stages were the theological, in which anthropomorphic wills were resorted to to explain natural events, the metaphysical, in which these wills were depersonalized and became forces and essences, and finally the positive. It should be noted that positivistic description was supposed to result in mathematical formulas, not in introspective psychology. See Scientific Empiricism I. -- G.B.
positivism ::: n. --> A system of philosophy originated by M. Auguste Comte, which deals only with positives. It excludes from philosophy everything but the natural phenomena or properties of knowable things, together with their invariable relations of coexistence and succession, as occurring in time and space. Such relations are denominated laws, which are to be discovered by observation, experiment, and comparison. This philosophy holds all inquiry into causes, both efficient and final, to be useless and unprofitable.
pradhana. ::: the potential but unmanifest ingredients of the material world; prakriti; the chief; the root base of all elements; undifferentiated matter; the material cause of the world in the Sankhya philosophy, corresponding to maya in vedanta &
praenomen ::: n. --> The first name of a person, by which individuals of the same family were distinguished, answering to our Christian name, as Caius, Lucius, Marcus, etc.
praenomina ::: pl. --> of Praenomen
praenominical ::: a. --> Of or pertaining to a praenomen.
Pragmaticism: Pragmatism in Peirce's sense. The name adopted in 1905 by Charles S. Peirce (1893-1914) for the doctrine of pragmatism (q.v.) which had been enunciated by him in 1878. Peirce's definition was as follows: "In order to ascertain the meaning of an intellectual conception one should consider what practical consequences might conceivably result by necessity from the truth of that conception, and the sum of these consequences will constitute the entire meaning of the conception". According to Peirce, W. James had interpreted pragmatism to mean "that the end of man is action", whereas Peirce intended his doctrine as "a theory of logical analysis, or true definition," and held that "its merits are greatest in its application to the highest metaphysical conceptions". "If one can define accurately all the conceivable experimental phenomena which the affirmation or denial of a concept could imply, one will have therein a complete definition of the concept, and there is absolutely nothing more in it". Peirce hoped that the suffix, -icism, might mark his more strictly defined acception of the doctrine of pragmatism, and thus help to distinguish it from the extremes to which it had been pushed by the efforts of James, Schiller, Papini, and others. -- J.K.F.
prakr.ti (prakriti) ::: nature; "the active force of Nature which by its prakrti motion creates and maintains and by its sinking into rest dissolves the phenomenon of the cosmos"; the universal energy acting for the enjoyment of the purus.a on all the planes of being; the "outer or executive side" of the sakti or Conscious Force of the isvara, working in the Ignorance (avidya) as the lower or apara prakr.ti and in the Knowledge (vidya) as the higher or para prakr.ti.
Prakrti: (Skr.) Primary matter or substance, nature, with purusa (q.v.) one of the two eternal bases of the world according to the Sankhya and the Yogasutras. It is the unconscious yet subtle cause of all material phenomena having three gunas (q.v.), sativa, rajas, tamas. Modifications of this view may be met throughout Indian philosophy. -- K.F.L.
prapanca ::: phenomena.
prenomen ::: n. --> See Praenomen.
Presentationism: The epistemological theory that the mind is in perception and perhaps also memory and other types of cognition directly aware of its object (see Epistemological Monism). Although the term is ordinarily applied to realistic theories of perception (see Epistemological Realism, Naive Realism), it is equally applicable to idealistic and phenomenalistic theories (see Epistemological Idealism). Presentationism, whether realistic or idealistic, is opposed to representationalism. See Representationalism. -- L.W.
Probability: In general Chance, possibility, contingency, likelihood, likehness, presumption. conjecture, prediction, forecast, credibility, relevance; the quality or state of being likely true or likely to happen; a fact or a statement which is likely true, real, operative or provable by future events; the conditioning of partial or approximate belief or assent; the motive of a presumption or prediction; the conjunction of reasonable grounds for presuming the truth of a statement or the occurrence of an event; the field of knowledge between complete ignorance and full certitude; an approximation to fact or truth; a qualitative or numerical value attached to a probable inference, and by extension, the systematic study of chances or relative possibilities as forming the subject of the theory of probability. A. The Foundation of Probability. We cannot know everything completely and with certainty. Yet we desire to think and to act as correctly as possible hence the necessity of considering methods leading to reasonable approximations, and of estimating their results in terms of the relative evidence available in each case. In D VI-VII (infra) only, is probability interpreted as a property of events or occurrences as such: whether necessary or contingent, facts are simply conditioned by other facts, and have neither an intelligence nor a will to realize their certainty or their probability. In other views, probability requires ultimately a mind to perceive it as such it arises from the combination of our partial ignorance of the extremely complex nature and conditions of the phenomena, with the inadequacy of our means of observation, experimentation and analysis, however searching and provisionally satisfactory. Thus it may be said that probability exists formally in the mind and materially in the phenomena as related between themselves. In stressing the one or the other of these two aspects, we obtain (1) subjectize probability, when the psychological conditions of the mind cause it to evaluate a fact or statement with fear of possible error; and (2) objective probability, when reference is made to that quality of facts and statements, which causes the mind to estimate them with a conscious possibility of error. Usually, methods can be devised to objectify technically the subjective aspect of probability, such as the rules for the elimination of the personal equation of the inquirer. Hence the methods established for the study and the interpretation of chances can be considered independently of the state of mind as such of the inquirer. These methods make use of rational or empirical elements. In the first case, we are dealing with a priori or theoretical probability, which considers the conditions or occurrences of an event hypothetically and independently of any direct experience. In the second case, we are dealing with inductive or empirical probability. And when these probabilities are represented with numerals or functions to denote measures of likelihood, we are concerned with quantitative or mathematical probability. Methods involving the former cannot be assimilated with methods involving the latter, but both can be logically correlated on the strength of the general principle of explanation, that similar conjunctions of moral or physical facts demand a general law governing and justifying them.
pseudostella ::: n. --> Any starlike meteor or phenomenon.
Psychic or psychical: (Gr. psychikos, from psyche, the soul) (a) In the general sense, psychic is applied to any mental phenomenon. See Psychosis, Mental, (b) In the special sense, psychic is restricted to unusual mental phenomena such as mediumship, telepathy, prescience, etc. which are the subjects of "Psychic Research." See Telepathy, Prescience, Parapsychology. -- L.W.
PSYCHIC POWERS. ::: The range of the psychic consciousness and its experiences is almost illimitable and the variety and com- plexity of its phenomena almost infinite The first and most prominent is the activity of the psychic senses of which the sight is the most developed ordinarily and the first to manifest itself with any largeness when the veil of the absorption in the surface consciousness which prevents the inner vision is broken. But all the physical senses have their corresponding powers in the psychical being, there is a p^hical hearing, touch, smell, taste ::: indeed the physical senses are themselves in reality only a pro- jection of the inner sense into a limited and externalised opera- tion in and through and upon the phenomena of gross matter.
psychography ::: n. --> A description of the phenomena of mind.
Spirit writing.
psychometry ::: n. --> The art of measuring the duration of mental processes, or of determining the time relations of mental phenomena.
Pure Theory of Law: An attempt to introduce the "critical" method of Kant to the understanding of positive law. Kelsen, who coined the expression, intended to create "a geometry of the totality of legal phenomena." All legal phenomena are to be reduced to norms which have the form: "If A is, then B ought to be", all norms are to be derived from one basic norm [Grundnorm]. It is the task of a theory of law to establish the unity of all legal phenomena. -- W.E.
Purposiveness: (in Kant's philosophy: die Zweckmässigkeit) Adaptation whether in the body of an animal or plant to its own needs or in a beautiful object to the human intelligence. We must not say dogmatically, Kant contends, that there is a purpose behind the phenomena, but we can say that they occur as if there were, though we cannot bring the purpose under definite concepts. -- A.C.E.
Pythagoreanism: The doctrines (philosophical, mathematical, moral, and religious) of Pythagoras (c. 572-497) and of his school which flourished until about the end of the 4th century B.C. The Pythagorean philosophy was a dualism which sharply distinguished thought and the senses, the soul and the body, the mathematical forms of things and their perceptible appearances. The Pythagoreans supposed that the substances of all things were numbers and that all phenomena were sensuous expressions of mathematical ratios. For them the whole universe was harmony. They made important contributions to mathematics, astronomv, and physics (acoustics) and were the first to formulate the elementary principles and methods of arithmetic and geometry as taught in the first books of Euclid. But the Pythagorean sect was not only a philosophical and mathematical school (cf. K. von Fritz, Pythagorean Politics in Southern Italy, 1941), but also a religious brotherhood and a fellowship for moral reformation. They believed in the immortality and transmigration (see Metempsychosis) of the soul which they defined as the harmony of the body. To restore harmony which was confused by the senses was the goal of their Ethics and Politics. The religious ideas were closely related to those of the Greek mysteries which sought by various rites and abstinences to purify and redeem the soul. The attempt to combine this mysticism with their mathematical philosophy, led the Pythagoreans to the development of an intricate and somewhat fantastic symbolism which collected correspondences between numbers and things and for example identified the antithesis of odd and even with that of form and matter, the number 1 with reason, 2 with the soul, etc. Through their ideas the Pythagoreans had considerable effect on the development of Plato's thought and on the theories of the later Neo-platonists.
Quantum mechanics: An important physical theory, a modification of classical mechanics, which has arisen from the study of atomic structure and phenomena of emission and absorption of light by matter, embracing the matrix mechanics of Heisenberg, the wave mechanics of Schrödinger, and the transformation theory of Jordan and Dirac. The wave mechanics introduces a duality between waves and particles, according to which an electron, or a photon (quantum of light), is to be considered in some of its aspects as a wave, in others as a particle. See further quantum and uncertainty principle. -- A.C.
rationale ::: a. --> An explanation or exposition of the principles of some opinion, action, hypothesis, phenomenon, or the like; also, the principles themselves.
Reals: Are atomic or monadic beings which underlie the phenomenal world. Alike in quality, not being points of self-directive force, they are conceived to be in a state of mechanical interaction, not in the realm of phenomenal space but in the realm of intelligible space. (Herbart.) -- H.H.
real, the ::: Sri Aurobindo: " From our ascending point of view we may say that the Real is behind all that exists; it expresses itself intermediately in an Ideal which is a harmonised truth of itself; the Ideal throws out a phenomenal reality of variable conscious-being which, inevitably drawn towards its own essential Reality, tries at last to recover it entirely whether by a violent leap or normally through the Ideal which put it forth. It is this that explains the imperfect reality of human existence as seen by the Mind, the instinctive aspiration in the mental being towards a perfectibility ever beyond itself, towards the concealed harmony of the Ideal, and the supreme surge of the spirit beyond the ideal to the transcendental.” *The Life Divine
reason ::: n. --> A thought or a consideration offered in support of a determination or an opinion; a just ground for a conclusion or an action; that which is offered or accepted as an explanation; the efficient cause of an occurrence or a phenomenon; a motive for an action or a determination; proof, more or less decisive, for an opinion or a conclusion; principle; efficient cause; final cause; ground of argument.
The faculty or capacity of the human mind by which it is
redintegration ::: n. --> Restoration to a whole or sound state; renewal; renovation.
Restoration of a mixed body or matter to its former nature and state.
The law that objects which have been previously combined as part of a single mental state tend to recall or suggest one another; -- adopted by many philosophers to explain the phenomena of the association of ideas.
Reduction: (Ger. Reduktion) In Husserl: See Egological and Phenomenology. -- D.C.
referent ::: The actual phenomenon signified by any sign or symbol. All referents exist within developmental worldspaces. See Integral Semiotics.
Religious Phenomenology: (in Max Scheler) The doctrine of the essential origin and forms of the religious, and of the essence of the divine, as well as of its revelation. -- P.A.S.
Renaissance: (Lat. re + nasci, to be born) Is a term used by historians to characterize various periods of intellectual revival, and especially that which took place in Italy and Europe during the 15th and 16th centuries. The term was coined by Michelet and developed into a historical concept by J. Burckhardt (1860) who considered individualism, the revival of classical antiquity, the "discovery" of the world and of man as the main characters of that period as opposed to the Middle Ages. The meaning, the temporal limits, and even the usefulness of the concept have been disputed ever since. For the emphasis placed by various historians on the different fields of culture and on the contribution of different countries must lead to different interpretations of the whole period, and attempts to express a complicated historical phenomenon in a simple, abstract definition are apt to fail. Historians are now inclined to admit a very considerable continuity between the "Renaissance" and the Middle Ages. Yet a sweeping rejection of the whole concept is excluded, for it expresses the view of the writers of the period itself, who considered their century a revival of ancient civilization after a penod of decay. While Burckhardt had paid no attention to philosophy, others began to speak of a "philosophy of the renaissance," regarding thought of those centuries not as an accidental accompaniment of renaissance culture, but as its characteristic philosophical manifestation. As yet this view has served as a fruitful guiding principle rather than as a verified hypothesis. Renaissance thought can be defined in a negative way as the period of transition from the medieval, theological to the modern, scientific interpretation of reality. It also displays a few common features, such as an emphasis on man and on his place in the universe, the rejection of certain medieval standards and methods of science, the increased influence of some newly discovered ancient sources, and a new style and literary form in the presentation of philosophical ideas. More obvious are the differences between the various schools and traditions which cannot easily be brought to a common denominator Humimsm, Platonism, Aristotelianism, scepticism and natural philosophy, to which may be added the group of the founders of modern science (Copernicus, Kepler, Galileo). -- P.O.K.
Renouvier, Charles: (1818-1903) a thinker strongly influenced by Leibniz and Kant. His philosophy has been called 'phenomenological neo-criticism', and its peculiar feature is that it denies the existence of all transcendental entities, such as thing-in-itself, the absolute, and the noumenon. -- R.B.W.
rumination ::: n. --> The act or process of ruminating, or chewing the cud; the habit of chewing the cud.
The state of being disposed to ruminate or ponder; deliberate meditation or reflection.
The regurgitation of food from the stomach after it has been swallowed, -- occasionally observed as a morbid phenomenon in man.
Samadhi or Yogic trance retires to increasing depths according as it draws farther and farther away from the normal or waking state and enters into degrees of consciousness less and less communicable to the waking mind, less and less ready to receive a summons from the waking world. Beyond a certain point the trance becomes complete and it is then almost or quite impossible to awaken or call back the soul that has receded into them; it can only come back by its own will or at most by a violent shock of physical appeal dangerous to the system owing to the abrupt upheaval of return. There are said to be supreme states of trance in which the soul persisting for too long a time cannot return; for it loses its hold on the cord which binds it to the consciousness of life, and the body is left, maintained indeed in its set position, not dead by dissolution, but incapable of recovering the ensouled life which had inhabited it. Finally, the Yogin acquires at a certain stage of development the power of abandoning his body definitively without the ordinary phenomena of death, by an act of will,1 or by a process of withdrawing the pranic life-force through the gate of the upward life-current (udana), opening for it a way through the mystic brahmarandhra in the head. By departure from life in the state of Samadhi he attains directly to that higher status of being to which he aspires.
Ref: CWSA Vol. 23-24, Page: 520-21
sarvam idam ::: all this, all that is here (the common phrase in the Upanisads for the totality of the phenomena in the mobility of the universe).
Science ::: When the ancient thinkers of India set themselves to study the soul of man in themselves and others, they, unlike any other nation or school of early thought, proceeded at once to a process which resembles exactly enough the process adopted by modern science in its study of physical phenomena. For their object was to study, arrange and utilise the forms, forces and working movements of consciousness, just as the modern physical Sciences study, arrange and utilize the forms, forces and working movements of objective Matter. The material with which they had to deal was more subtle, flexible and versatile than the most impalpable forces of which the physical Sciences have become aware; its motions were more elusive, its processes harder to fix; but once grasped and ascertained, the movements of consciousness were found by Vedic psychologists to be in their process and activity as regular, manageable and utilisable as the movements of physical forces. The powers of the soul can be as perfectly handled and as safely, methodically and puissantly directed to practical life-purposes of joy, power and light as the modern power of electricity can be used for human comfort, industrial and locomotive power and physical illumination; but the results to which they give room and effect are more wonderful and momentous than the results of motorpower and electric luminosity. For there is no difference of essential law in the physical and the psychical, but only a difference and undoubtedly a great difference of energy, instrumentation and exact process.
Ref: CWSA Vol. 12, Page: 314
seismometry ::: n. --> The mensuration of such phenomena of earthquakes as can be expressed in numbers, or by their relation to the coordinates of space.
self ::: a. --> Same; particular; very; identical. ::: n. --> The individual as the object of his own reflective consciousness; the man viewed by his own cognition as the subject of all his mental phenomena, the agent in his own activities, the subject of his own feelings, and the possessor of capacities and character; a
self-registering ::: a. --> Registering itself; -- said of any instrument so contrived as to record its own indications of phenomena, whether continuously or at stated times, as at the maxima and minima of variations; as, a self-registering anemometer or barometer.
"Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object and the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga
“Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object and the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga
sequela ::: n. --> One who, or that which, follows.
An adherent, or a band or sect of adherents.
That which follows as the logical result of reasoning; inference; conclusion; suggestion.
A morbid phenomenon left as the result of a disease; a disease resulting from another.
sociology ::: n. --> That branch of philosophy which treats of the constitution, phenomena, and development of human society; social science.
sola ::: a. --> See Solus. ::: n. --> A leguminous plant (Aeschynomene aspera) growing in moist places in Southern India and the East Indies. Its pithlike stem is used for making hats, swimming-jackets, etc.
spinozism ::: n. --> The form of Pantheism taught by Benedict Spinoza, that there is but one substance, or infinite essence, in the universe, of which the so-called material and spiritual beings and phenomena are only modes, and that one this one substance is God.
spiritualism ::: n. --> The quality or state of being spiritual.
The doctrine, in opposition to the materialists, that all which exists is spirit, or soul -- that what is called the external world is either a succession of notions impressed on the mind by the Deity, as maintained by Berkeley, or else the mere educt of the mind itself, as taught by Fichte.
A belief that departed spirits hold intercourse with mortals by means of physical phenomena, as by rappng, or during
spiritualist ::: n. --> One who professes a regard for spiritual things only; one whose employment is of a spiritual character; an ecclesiastic.
One who maintains the doctrine of spiritualism.
One who believes in direct intercourse with departed spirits, through the agency of persons commonly called mediums, by means of physical phenomena; one who attempts to maintain such intercourse; a spiritist.
Sri Aurobindo: "Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her [Nature"s] evolution.” *The Synthesis of Yoga
Sri Aurobindo: "History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” *The Human Cycle etc.
Sri Aurobindo: "In other words, that which has thrown itself out into forms is a triune Existence-Consciousness-Bliss, Sachchidananda, whose consciousness is in its nature a creative or rather a self-expressive Force capable of infinite variation in phenomenon and form of its self-conscious being and endlessly enjoying the delight of that variation.” *The Life Divine
Sri Aurobindo: "Science started on the assumption that the ultimate truth must be physical and objective — and the objective Ultimate (or even less than that) would explain all subjective phenomena. Yoga proceeds on the opposite view that the ultimate Truth is spiritual and subjective and it is in that ultimate Light that we must view objective phenomena.” *Letters on Yoga
Sri Aurobindo: "The word ‘ghost" as used in popular parlance covers an enormous number of distinct phenomena which have no necessary connection with each other. To name a few only: ::: An actual contact with the soul of a human being in its subtle body and transcribed to our mind by the appearance of an image or the hearing of a voice.
stasis ::: n. --> A slackening or arrest of the blood current in the vessels, due not to a lessening of the heart&
states ::: States are fleeting, temporary aspects of phenomena found in all four quadrants. In the Upper Left, for example, there are the three great natural states of waking, dreaming, and deep dreamless sleep; meditative states; and peak experiences (all of which can be accessed by virtually any level of development). Other examples of states include brain states in the Upper Right; cultural states (e.g., mass hysteria) in the Lower Left; and weather states in the Lower Right.
strobilation ::: n. --> The act or phenomenon of spontaneously dividing transversely, as do certain species of annelids and helminths; transverse fission. See Illust. under Syllidian.
subjective ::: 1. Pertaining to the interior of an individual, or the Upper-Left quadrant. Examples of subjective phenomena include thoughts, feelings, and visions. 2. Pertaining to the Left-Hand path, in general. 3. Pertaining to 1-p, in general.
Supermind ::: the Supramental, the Truth-Consciousness, the Divine Gnosis, the highest divine consciousness and force operative in the universe. A principle of consciousness superior to mentality, it exists, acts and proceeds in the fundamental truth and unity of things and not like the mind in their appearances and phenomenal divisions. Its fundamental character is knowledge by identity, by which the Self is known, the Divine Sachchidananda is known, but also the truth of manifestation is known because this too is that.
supernatural ::: attributed to a power that is beyond natural forces; unexplainable by natural law or phenomenon.
SUPERNATURAL PHENOMENA. ::: There are different planes of substance, gross, subtle and more subtle going back to what is called causal (kdrana) substance. ^Vhat is more gross can be reduced to the subtle state and the subtle brought info the gross state ; that accounts for dematerialisation and rematerialisation.
Sympathetic Nervous System (SNS) ::: Part of the Autonomic Nervous System responsible for the fight or flight phenomenon and which plays a role (along with the Parasympathetic Nervous System) in maintaining the body&
teething ::: p. pr. & vb. n. --> of Teeth ::: n. --> The process of the first growth of teeth, or the phenomena attending their issue through the gums; dentition.
teleology ::: n. --> The doctrine of the final causes of things
the doctrine of design, which assumes that the phenomena of organic life, particularly those of evolution, are explicable only by purposive causes, and that they in no way admit of a mechanical explanation or one based entirely on biological science; the doctrine of adaptation to purpose.
tellurism ::: n. --> An hypothesis of animal magnetism propounded by Dr. Keiser, in Germany, in which the phenomena are ascribed to the agency of a telluric spirit or influence.
terminology ::: n. --> The doctrine of terms; a theory of terms or appellations; a treatise on terms.
The terms actually used in any business, art, science, or the like; nomenclature; technical terms; as, the terminology of chemistry.
The Apsaras then are the divine Hetairae of Paradise, beautiful singers and actresses whose beauty and art relieve the arduous and world-long struggle of the Gods against the forces that tend towards disruption by the Titans who would restore Matter to its original atomic condition or of dissolution by the sages and hermits who would make phenomena dissolve prematurely into the One who is above phenomena. They rose from the Ocean, says Valmiki, seeking who should choose them as brides, but neither the Gods nor the Titans accepted them, therefore are they said to be common or universal. The Harmony of Virtue
The arguments for immortality fall into four groups: Metaphysical arguments which attempt to deduce immortality from properties of the soul such as simplicity, independence of the body, its knowledge of eternal truth, etc. Valuational and moral arguments seek to derive the immortality of the soul from its supreme worth or as a presupposition of its moral nature. Empirical arguments which adduce as evidence of immortality, automatic writing, mediumship and other spiritualistic phenomena.
The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can even- tually overcome If one begins to realise the nature and source of these assaults and acquires the faculty of observing them, bearing, without being involved or absorbed into their gulf, finally becoming the witness of their phenomena and understanding them and refusing the mind's sanction even when the vital is still tossed in the whirl and the most outward physical mind still reflects the adverse suggestions. In the end, these attacks lose their power and fall away from the nature ; the recurrence becomes feeble, or has no power to last ; even, if the detach- ment is strong enough, they can be cut out very soon or at once.
The diversity of concepts that Husserl himself expressed by the word "phenomenology" has been a source of diverse usages among thinkeis who came under his influence and are often referred to as "the phenomenological school." Husserl himself always meant by "phenomenology" a science of the subjective and its intended objects qua intentional; this core of sense pervades the development of his own concept of phenomenology as eidetic, transcendental, constitutive. Some thinkers, appropriating only the psychological version of this central concept, have developed a descriptive intentional psychology -- sometimes empirical, sometimes eidetic -- under the title "phenomenology." On the other hand, Husserl's broader concept of eidetic science based on seeing essences and essentially necessary relations -- especially his concept of material ontology -- has been not only adopted but made central by others, who define phenomenology accordingly. Not uncommonly, these groups reject Husserl's method of transcendental-phenomenological reduction and profess a realistic metaphysics. Finally, there are those who, emphasizing Husserl's cardinal principle that evidence -- seeing something that is itself presented -- is the only ultimate source of knowledge, conceive their phenomenology more broadly and etymologically, as explication of that which shows itself, whatever may be the latter 's nature and ontologicil status. -- D.C.
"The elementary state of material Force is, in the view of the old Indian physicists, a condition of pure material extension in Space of which the peculiar property is vibration typified to us by the phenomenon of sound. But vibration in this state of ether is not sufficient to create forms. There must first be some obstruction in the flow of the Force ocean, some contraction and expansion, some interplay of vibrations, some impinging of force upon force so as to create a beginning of fixed relations and mutual effects. Material Force modifying its first ethereal status assumes a second, called in the old language the aerial, of which the special property is contact between force and force, contact that is the basis of all material relations. Still we have not as yet real forms but only varying forces. A sustaining principle is needed. This is provided by a third self-modification of the primitive Force of which the principle of light, electricity, fire and heat is for us the characteristic manifestation. Even then, we can have forms of force preserving their own character and peculiar action, but not stable forms of Matter. A fourth state characterised by diffusion and a first medium of permanent attractions and repulsions, termed picturesquely water or the liquid state, and a fifth of cohesion, termed earth or the solid state, complete the necessary elements.” The Life Divine*
“The elementary state of material Force is, in the view of the old Indian physicists, a condition of pure material extension in Space of which the peculiar property is vibration typified to us by the phenomenon of sound. But vibration in this state of ether is not sufficient to create forms. There must first be some obstruction in the flow of the Force ocean, some contraction and expansion, some interplay of vibrations, some impinging of force upon force so as to create a beginning of fixed relations and mutual effects. Material Force modifying its first ethereal status assumes a second, called in the old language the aerial, of which the special property is contact between force and force, contact that is the basis of all material relations. Still we have not as yet real forms but only varying forces. A sustaining principle is needed. This is provided by a third self-modification of the primitive Force of which the principle of light, electricity, fire and heat is for us the characteristic manifestation. Even then, we can have forms of force preserving their own character and peculiar action, but not stable forms of Matter. A fourth state characterised by diffusion and a first medium of permanent attractions and repulsions, termed picturesquely water or the liquid state, and a fifth of cohesion, termed earth or the solid state, complete the necessary elements.” The Life Divine
"The Eternal is our refuge; all the rest are false values, the Ignorance and its mazes, a self-bewilderment of the soul in phenomenal Nature.” The Life Divine*
“The Eternal is our refuge; all the rest are false values, the Ignorance and its mazes, a self-bewilderment of the soul in phenomenal Nature.” The Life Divine
The ethical teachings of the Bhagavad Gita (q.v.). of the various religio-philosophical groups, of the Buddhists and Jainas of Greater India, are high; but if such ideals have not been attained generally in practice, or even if repulsive and cruel rituals and linga worship are prevalent, such phenomena are understandable if we consider the 340 millions of teeming humanity within the fold of Hinduism, from aborigines to a Gandhi, Tagore, and Sir Raman. Treatises dealing with practical morality are very numerous. They may be classed into those of a purely religious leaning among which we might count all religio-philosophical literature of the Vedic and non-Vedic tradition, including drama and epic literature, and those that deal specifically with practices of the nature of self-culture (cf. Yoga), religious observances (sacrifice, priest-craft, rites, ceremonies, etc.), household affairs and duties (Grhyasutras), and the science of polity and government (Arthasastras). -- K.F.L..
"The form is the manifestation or appearance, the idea is the truth. The form is phenomenon, the idea is reality.” Essays in Philosophy and Yoga
“The form is the manifestation or appearance, the idea is the truth. The form is phenomenon, the idea is reality.” Essays in Philosophy and Yoga
The governing factors for us must be the spirit and the psychic being united with the Divine ; the occult laws and phenomena have to be known only as an instrumentation, not as the govern* ing principles. The occult is a vast field and complicated and not without its dangers. It need not be abandoned but it should not be given the first place.
The historical antecedents of experimental psychology are various. From British empiricism and the psychological philosophy of Locke, Berkeley and Hume came associationism (see Associationism), the psychological implications of which were more fully developed by Herbart and Bain. Associationism provided the conceptual framework and largely colored the procedures of early experimental psychology. Physics and physiology gave impetus to experiments on sensory phenomena while physiology and neurology fostered studies of the nervous system and reflex action. The names of Helmholtz, Johannes Müller, E. H. Weber and Fechner are closely linked with this phase of the development of experimental psychology. The English biologist Galton developed the statistical methods of Quetelet for the analysis of data on human variation and opened the way for the mental testing movement; the Russian physiologist Pavlov, with his researches on "conditioned reflexes," contributed an experimental technique which has proved of paramount importance for the psychologist. Even astronomy made its contribution; variations in reaction time of different observers having long been recognized by astronomers as an important source of error in their observations.
The influence of Kant has penetrated more deeply than that of any other modern philosopher. His doctrine of freedom became the foundation of idealistic metaphysics in Fichte, Schelling and Hegel, but not without sacrifice of the strict critical method. Schopenhauer based his voluntarism on Kant's distinction between phenomena and things-in-themselves. Lotze's teleological idealism was also greatly indebted to Kant. Certain psychological and pragmatic implications of Kant's thought were developed by J. F. Fries, Liebmann, Lange, Simmel and Vaihinger. More recently another group in Germany, reviving the critical method, sought a safe course between metaphysics and psychology; it includes Cohen, Natorp, Riehl, Windelband, Rickert, Husserl, Heidegger, and E. Cassirer. Until recent decades English and American idealists such as Caird, Green, Bradley, Howison, and Royce, saw Kant for the most part through Hegel's eyes. More recently the study of Kant's philosophy has come into its own in English-speaking countries through such commentaries as those of N. K. Smith and Paton. In France the influence of Kant was most apparent in Renouvier's "Phenomenism". -- O.F.K.
"The intermediate link exists. We call it the Supermind or the Truth-Consciousness, because it is a principle superior to mentality and exists, acts and proceeds in the fundamental truth and unity of things and not like the mind in their appearances and phenomenal divisions.” The Life Divine
“The intermediate link exists. We call it the Supermind or the Truth-Consciousness, because it is a principle superior to mentality and exists, acts and proceeds in the fundamental truth and unity of things and not like the mind in their appearances and phenomenal divisions.” The Life Divine
The most notable of these more powerful but rarer phenomena are those which attend the power of exterioration of our cons- ciousness for various lands of action otherwise and elsewhere than in the physical body, communication in the psychical body or some emanation or reproduction of it, oftenest, though by no means necessarily, during sleep or trance and the setting up of relations or communtcatioo by various means rvith the denizens of another plane of existence.
The most radical changes in this concept of phenomenology and its relations to other disciplines had taken place before Husserl wrote his Ideen zu einer reinen Phänomenologie und phänomenologischen Philosophie, of which the only published volume, "General Introduction to Pure Phenomenology," appeared in 1913. They resulted from a development having two main aspects.
theory ::: 1. A set of statements or principles devised to explain a group of facts or phenomena, especially one that has been repeatedly tested or is widely accepted and can be used to make predictions about natural phenomena. 2. An assumption based on limited information or knowledge; a conjecture. theory"s, theories.
theory ::: n. --> A doctrine, or scheme of things, which terminates in speculation or contemplation, without a view to practice; hypothesis; speculation.
An exposition of the general or abstract principles of any science; as, the theory of music.
The science, as distinguished from the art; as, the theory and practice of medicine.
The philosophical explanation of phenomena, either physical
The phenomenon of acquired association has long been recognized by philosophers. Plato cites examples of association by contiguity and similarity (Phaedo, 73-6) and Aristotle in his treatment of memory enumerated similarity, contrast and contiguity as relations which mediate recollection. (De Mem. II 6-11 (451 b)). Hobbes also was aware of the psychological importance of the phenomenon of association and anticipated Locke's distinct!p/n between chance and controlled association (Leviathan (1651), ch. 3; Human Nature (1650), ch. 4). But it was Locke who introduced the phrase "association of ideas" and gave impetus to modern association psychology.
The philosophies which recognise Mind alone as the creator of the worlds or accept an original principle with Mind as the only mediator between it and the forms of the universe, may be divided into the purely noumenal and the idealistic. The purely noumenal recognise in the cosmos only the work of Mind, Thought, Idea: but Idea may be purely arbitrary and have no essential relation to any real Truth of existence; such Truth, if it exists, may be regarded as a mere Absolute aloof from all relations and irreconcilable with a world of relations. The idealistic interpretation supposes a relation between the Truth behind and the conceptive phenomenon in front, a relation which is not merely that of an antinomy and opposition. The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance.
Ref: CWSA Vol. 21-22, Page: 125
::: "The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind — to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms — runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.
“The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind—to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms—runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.
There is yet a third kind of epohe that allegedly enables one to discriminate subjectivity qua transcendental -- by effecting yet another kind of reduction, which Husserl eventually called "transcendental-phenomenological." (In his Ideen he called it simply "phenomenological.") By refraining from participition in one's inveterate (and justifiable) natural attitude of presupposing the world and the status of one's subjectivity in the world, one can see the world (and whatever else one may intend) as fundamentally a noematic-intentional object for transcendental subjectivity -- for one's individual self, the subject whose life is one's own transcendental stream of consciousness, and for other transcendental subjects. As one can describe one's actual psychic subjectivity, so one can describe one's actual transcendental subjectivity and thus produce an empirical transcendental phenomenology. Again, as in the case of the purely psychic, so in the case of the purely transcendental, an eidetic reduction enables one to produce a purely eidetic science -- here an eidetic transcendental phenomenology, the theme of which is the absolutely universal domain of transcendental subjectivity in general, including the latter's noematic-objective sense: the entire world and all its possible variants. This eidetic transcendental phenomenology is what Husserl ordinarily meant when, in the Ideen or subsequent works, he spoke simply of "phenomenology. "
..the release from subconscient ignorance and from disease, duration of life at will, and a change in the functioning of the body must be among the ultimate results of a supramental change.
Ref: CWSA Vol. 35, Page: 330 ::: .Supraphysical Worlds ::: This organisation includes, as on our earth, the existence of beings who have or take forms, manifest themselves or are naturally manifested in an embodying substance, but a substance other than ours, a subtle substance tangible only to subtle sense, a supraphysical form-matter. These worlds and beings may have nothing to do with ourselves and our life, they may exercise no action upon us; but often also they enter into secret communication with earth-existence, obey or embody and are the intermediaries and instruments of the cosmic powers and influences of which we have a subjective experience, or themselves act by their own initiation upon the terrestrial world’s life and motives and happenings. It is possible to receive help or guidance or harm or misguidance from these beings; it is possible even to become subject to their influence, to be possessed by their invasion or domination, to be instrumentalised by them for their good or evil purpose. At times the progress of earthly life seems to be a vast field of battle between supraphysical Forces of either character, those that strive to uplift, encourage and illumine and those that strive to deflect, depress or prevent or even shatter our upward evolution or the soul’s self-expression in the material universe. Some of these Beings, Powers or Forces are such that we think of them as divine; they are luminous, benignant or powerfully helpful: there are others that are Titanic, gigantic or demoniac, inordinate Influences, instigators or creators often of vast and formidable inner upheavals or of actions that overpass the normal human measure. There may also be an awareness of influences, presences, beings that do not seem to belong to other worlds beyond us but are here as a hidden element behind the veil in terrestrial nature. As contact with the supraphysical is possible, a contact can also take place subjective or objective—or at least objectivised— between our own consciousness and the consciousness of other once embodied beings who have passed into a supraphysical status in these other regions of existence. It is possible also to pass beyond a subjective contact or a subtle-sense perception and, in certain subliminal states of consciousness, to enter actually into other worlds and know something of their secrets. It is the more objective order of other-worldly experience that seized most the imagination of mankind in the past, but it was put by popular belief into a gross-objective statement which unduly assimilated these phenomena to those of the physical world with which we are familiar; for it is the normal tendency of our mind to turn everything into forms or symbols proper to its own kind and terms of experience.
Ref: CWSA Vol. 21-22 Page: 806-07
thermotical ::: a. --> Of or pertaining to heat; produced by heat; as, thermotical phenomena.
thermotropism ::: n. --> The phenomenon of turning towards a source of warmth, seen in the growing parts of some plants.
These and other phenomena create an indirect, a representa- tive range of psychical experience ; but the psychical sense has also the power of putting us in a more direct communication with earthly or supra-terrestrial beings through their psychical selves or their psychical bodies or even with things, for things also have a psychical reality and souls or presences supporting them which can communicate with our psychical consciousness.
::: "The shoreless stream of idea and thought, imagination and experience, name and form, sensation and vibration sweeps onward for ever, without beginning, without end, rising into view, sinking out of sight; through it the one Intelligence with its million self-expressions pours itself abroad, an ocean with innumerable waves. One particular self-expression may disappear into its source and continent, but that does not and cannot abolish the phenomenal universe. The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves.” Essays in Philosophy and Yoga
“The shoreless stream of idea and thought, imagination and experience, name and form, sensation and vibration sweeps onward for ever, without beginning, without end, rising into view, sinking out of sight; through it the one Intelligence with its million self-expressions pours itself abroad, an ocean with innumerable waves. One particular self-expression may disappear into its source and continent, but that does not and cannot abolish the phenomenal universe. The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves.” Essays in Philosophy and Yoga
The term "empiricism" has been used with extreme looseness and confused with numerous related propositions, practices, and attitudes. Many definitions here listed are themselves ambiguous, but to remove their ambiguity would require misrepresentation of usage of the term. See also Scepticism, Sensationalism, Pluralism, Phenomenalism, Pragmatism, Positivism, Intuitionalism, Nativism, Rationalism, A Priorism, Intellectualism, Idealism, Transcendentalism, Scientific Empiricism. -- M.T.K.
The touch of grace, divine grace, coming directly or through the Guru is a special phenomenon having two sides to it, — the grace of the Guru or the Divine, in fact both together, on one side and a “ state of grace ” in the disciple on the other.
the whole of created or existing things regarded collectively; all things (including the earth, the heavens, and all the phenomena of space) considered as constituting a systematic whole, esp. as created or existing by Divine power; the whole world or creation; the cosmos. universe"s, universes.
The word, furthermore, has been loosely used for esoteric, gnostic, theosophical types of "knowledge", not capable of verification. It has been used, too, for the whole area of psychic phenomena and occult happenings, borderland phenomena. The result of this confusion has been that in scientific laboratories the word mysticism often connotes spurious knowledge, occult lore or abnormal phenomena. The Germans use the word Mysticismus for this dubious type of knowledge and Mystik for the loftier types of experience.
titiks.a (titiksha) ::: the power of endurance, "the facing, enduring and titiksa conquest of all shocks of existence"; the first stage of passive / negative samata, relying "on the strength of the spirit within us to bear all the contacts, impacts, suggestions of this phenomenal Nature that besieges . us on every side without being overborne by them and compelled to bear their emotional, sensational, dynamic, intellectual reactions". titiks titiksa-udasinata-nati
trichromatism ::: n. --> The quality, state, or phenomenon of being trichromatic.
triune ::: “In other words, that which has thrown itself out into forms is a triune Existence-Consciousness-Bliss, Sachchidananda, whose consciousness is in its nature a creative or rather a self-expressive Force capable of infinite variation in phenomenon and form of its self-conscious being and endlessly enjoying the delight of that variation.” The Life Divine
truth ::: “Science started on the assumption that the ultimate truth must be physical and objective—and the objective Ultimate (or even less than that) would explain all subjective phenomena. Yoga proceeds on the opposite view that the ultimate Truth is spiritual and subjective and it is in that ultimate Light that we must view objective phenomena.” Letters on Yoga
U. Cassina, L'oeuvre philosophique de G. Peano, Revue de Metaphysique et de Morale, vol. 40 (1933), pp. 481-491. Peirce, Charles Sanders: American Philosopher. Born in Cambridge, Mass, on September 10th, 1839. Harvard M.A. in 1862 and Sc. B. in 1863. Except for a brief cireer as lectuier in philosophy at Harvard, 1864-65 and 1869-70 and in logic at Johns Hopkins, 1879-84, he did no formal teaching. Longest tenure was with the United States Coast and Geodetic Survey for thirty years beginning in 1861. Died at Milford, Pa. in 1914 He had completed only one work, The Grand Logic, published posthumously (Coll. Papers). Edited Studies in Logic (1883). No volumes published during his lifetime but author of many lectures, essays and reviews in periodicals, particularly in the Popular Science Monthly, 1877-78, and in The Monist, 1891-93, some of which have been reprinted in Chance, Love and Logic (1923), edited by Morris R. Cohen, and. together with the best of his other work both published and unpublished, in Collected Papers of Charles Sanders Peirce (1931-35), edited by Charles Hartshorne ¦ind Paul Weiss. He was most influenced by Kant, who had he thought, raised all the relevant philosophical problems but from whom he differed on almost every solution. He was excited by Darwin, whose doctrine of evolution coincided with his own thought, and disciplined by laboratory experience in the physical sciences which inspired his search for rigor and demonstration throughout his work. Felt himself deeply opposed to Descartes, whom he accused of being responsible for the modern form of the nominalistic error. Favorably inclined toward Duns Scotus, from whom he derived his realism. Philosophy is a sub-class of the science of discovery, in turn a branch of theoretical science. The function of philosophy is to expliin and hence show unity in the variety of the universe. All philosophy takes its start in logic, or the relations of signs to their objects, and phenomenology, or the brute experience of the objective actual world. The conclusions from these two studies meet in the three basic metaphysical categories: quality, reaction, and representation. Quality is firstness or spontaneity; reaction is secondness or actuality; and representation is thirdness or possibility. Realism (q.v.) is explicit in the distinction of the modes of being actuality as the field of reactions, possibility as the field of quality (or values) and representation (or relations). He was much concerned to establish the realism of scientific method: that the postulates, implications and conclusions of science are the results of inquiry yet presupposed by it. He was responsible for pragmatism as a method of philosophy that the sum of the practical consequences which result by necessity from the truth of an intellectual conception constitutes the entire meaning of that conception. Author of the ethical principle that the limited duration of all finite things logically demands the identification of one's interests with those of an unlimited community of persons and things. In his cosmology the flux of actuality left to itself develops those systematic characteristics which are usually associated with the realm of possibility. There is a logical continuity to chance events which through indefinite repetition beget order, as illustrated in the tendency of all things to acquire habits. The desire of all things to come together in this certain order renders love a kind of evolutionary force. Exerted a strong influence both on the American pragmatist, William James (1842-1910), the instrumentalist, John Dewey (1859-), as well as on the idealist, Jociah Royce (1855-1916), and many others. -- J.K.F.
Under Kierkegaard's influence, he pursues an "existential" analysis of human existence in order to discuss the original philosophical question of being in a new way. He explores many hitherto unexplored phenomena which ontology disregarded. Sorge (concern), being par excellence the structure of consciousness, is elevated to the ultimate. Concern has a wholly special horizon of being. Dread (Angst), the feeling of being on the verge of nothing, represents an eminently transcendental instrument of knowledge. Heidegger gives dread a content directed upon the objective world. He unfolds the essence of dread to be Sorge (concern). As concern tends to become obscured to itself by the distracted losing of one's selfhood in the cares of daily life, its remedy is in the consideration of such experiences as conscience, forboding of death and the existential consciousness of time. By elevating Sorge to the basis of all being, he raised something universally human to the fundamental principle of the world. It is only after an elementary analysis of the basic constitution of human existence that Heidegger approaches his ultimate problem of Being and Time, in which more complicated structures such as the existential significance of death, conscience, and the power of resolute choice explain the phenomena of man's position in daily life and history.
unifier ::: n. --> One who, or that which, unifies; as, a natural law is a unifier of phenomena.
universe ::: n. --> All created things viewed as constituting one system or whole; the whole body of things, or of phenomena; the / / of the Greeks, the mundus of the Latins; the world; creation.
vasus. :::eight elemental gods representing aspects of nature, representing cosmic natural phenomenon &
vegetal ::: a. --> Of or pertaining to vegetables, or the vegetable kingdom; of the nature of a vegetable; vegetable.
Of, pertaining to, or designating, that class of vital phenomena, such as digestion, absorption, assimilation, secretion, excretion, circulation, generation, etc., which are common to plants and animals, in distinction from sensation and volition, which are peculiar to animals.
vegetality ::: n. --> The quality or state of being vegetal, or vegetable.
The quality or state of being vegetal, or exhibiting those physiological phenomena which are common to plants and animals. See Vegetal, a., 2.
vidya ::: the lower knowledge; the knowledge of the world, "the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us".
vivarta ::: ["turning round", changing from one state to another, development of the universe from brahman considered as the sole real reality, the phenomenal world considered as apparent or illusory form]; the world as a purely subjective evolution, not real as objective facts.
vivification ::: n. --> The act of vivifying, or the state of being vivified; restoration of life; revival.
One of the changes of assimilation, in which proteid matter which has been transformed, and made a part of the tissue or tissue cells, is endowed with life, and thus enabled to manifest the phenomena of irritability, contractility, etc.
The act or process of vivificating.
volcanist ::: n. --> One versed in the history and phenomena of volcanoes.
One who believes in the igneous, as opposed to the aqueous, origin of the rocks of the earth&
vulcanology ::: n. --> The science which treats of phenomena due to plutonic action, as in volcanoes, hot springs, etc.
vyavaharika &
waterspout ::: n. --> A remarkable meteorological phenomenon, of the nature of a tornado or whirlwind, usually observed over the sea, but sometimes over the land.
weather ::: n. --> The state of the air or atmosphere with respect to heat or cold, wetness or dryness, calm or storm, clearness or cloudiness, or any other meteorological phenomena; meteorological condition of the atmosphere; as, warm weather; cold weather; wet weather; dry weather, etc.
Vicissitude of season; meteorological change; alternation of the state of the air.
Storm; tempest.
We call it the Supermind or the Truth-Consciousness, because it is a principle superior to mentality and exists, acts and proceeds in the fundamental truth and unity of things and not like the mind in their appearances and phenomenal divisions.
Ref: CWSA Vol. 21-22, Page: 153
"We speak of the evolution of Life in Matter, the evolution of Mind in Matter; but evolution is a word which merely states the phenomenon without explaining it. For there seems to be no reason why Life should evolve out of material elements or Mind out of living form, unless we accept the Vedantic solution that Life is already involved in Matter and Mind in Life because in essence Matter is a form of veiled Life, Life a form of veiled Consciousness.” The Life Divine
“We speak of the evolution of Life in Matter, the evolution of Mind in Matter; but evolution is a word which merely states the phenomenon without explaining it. For there seems to be no reason why Life should evolve out of material elements or Mind out of living form, unless we accept the Vedantic solution that Life is already involved in Matter and Mind in Life because in essence Matter is a form of veiled Life, Life a form of veiled Consciousness.” The Life Divine
While most writers on language agree us to the value of making some such distinctions, there is little agreement as to the number and kinds of functions which may usefully be recognised. There is even less agreement about nomenclature. The account given follows that of Kretschmer (Sprache, 61 ff. in Gercke and Norden, Einleitung in die Altertumszvissenschaft, I) and Bühlcr (Sprachtheorie, passim). Ogden and Richards distinguish five functions (Meaning of Meaning, 357 fF.). The broad distinction between "referential" and "emotive" uses of language, due to the same authors, has been widely accepted. -- M.B.
While not abandoning its interest in beauty, artistic value, and other normative concepts, recent aesthetics has tended to lay increasing emphasis on a descriptive, factual approach to the phenomena of art and aesthetic experience. It differs from art history, archeology, and cultural history in stressing a theoretical organization of materials in terms of recurrent types and tendencies, rather than a chronological or genetic one. It differs from general psychology in focusing upon certain selected phases in psycho-physical activity, and on their application to certain types of objects and situations, especially those of art. It investigates the forms and characteristics of art, which psychology does not do. It differs from art criticism in seeking a more general, theoretical understanding of the arts than is usual in that subject, and in attempting a more consistently objective, impersonal attitude. It maintains a philosophic breadth, in comparing examples of all the arts, and in assembling data and hypotheses from many sources, including philosophy, psychology, cultural history, and the social sciences. But it is departing from traditional conceptions of philosophy in that writing labelled "aesthetics" now often includes much detailed, empirical study of particular phenomena, instead of restricting itself as formerly to abstract discussion of the meaning of beauty, the sublime, and other categories, their objective or subjective nature, their relation to pleasure and moral goodness, the purpose of art, the nature of aesthetic value, etc. There has been controversy over whether such empirical studies deserve to be called "aesthetics", or whether that name should be reserved for the traditional, dialectic or speculative approach; but usage favors the extension in cases where the inquiry aims at fairly broad generalizations.
While the highest truths or the pure ideas are to the ideative mind abstractions, because mind lives partly in the phenomenal and partly in intellectual constructions and has to use the method of abstraction to arrive at the higher realities, the supermind lives in the spirit and th
refore in the very substance of what these ideas and truths represent or rather fundamentally are and truly realises them, not only thinks but in the act of thinking feels and identifies itself with their substance, and to it they are among the most substantial things that can be.
Ref: CWSA Vol. 23-24, , Page: 844-45
While the term Personalism is modern it stands for an old way of thinking which grows out of the attempt to interpret the self as a part of phenomenological experience. Personalistic elements found expression in Heraclitus' (536-470 B.C.) statement "Man's own character is his daemon" (Fr. 119), and in his assertion of the Logos as an enduring principle of permanence in a world of change. These elements are traceable likewise in the cosmogony of Anaxagoras (500-430 B.C.), who gave philosophy an anthropocentric trend by affirming that mind "regulated all things, what they were to be, what they were and what they are", the force which arranges and guides (Fr. 12) Protagoras (cir. 480-410 B.C.) emphasized the personalistic character of knowledge in the famous dictum "Man is the measure of all things."
With reference to the approach to the central reality of religion, God, and man's relation to it, types of the Philosophy of Religion may be distinguished, leaving out of account negative (atheism), skeptical and cynical (Xenophanes, Socrates, Voltaire), and agnostic views, although insertions by them are not to be separated from the history of religious consciousness. Fundamentalism, mainly a theological and often a Church phenomenon of a revivalist nature, philosophizes on the basis of unquestioning faith, seeking to buttress it by logical argument, usually taking the form of proofs of the existence of God (see God). Here belong all historic religions, Christianity in its two principal forms, Catholicism with its Scholastic philosophy and Protestantism with its greatly diversified philosophies, the numerous religions of Hinduism, such as Brahmanism, Shivaism and Vishnuism, the religion of Judaism, and Mohammedanism. Mysticism, tolerated by Church and philosophy, is less concerned with proof than with description and personal experience, revealing much of the psychological factors involved in belief and speculation. Indian philosophy is saturated with mysticism since its inception, Sufism is the outstanding form of Arab mysticism, while the greatest mystics in the West are Plotinus, Meister Eckhart, Tauler, Ruysbroek, Thomas a Kempis, and Jacob Bohme. Metaphysics incorporates religious concepts as thought necessities. Few philosophers have been able to avoid the concept of God in their ontology, or any reference to the relation of God to man in their ethics. So, e.g., Plato, Spinoza, Leibniz, Schelling, and especially Hegel who made the investigation of the process of the Absolute the essence of the Philosophy of Religion.
Wm/ttJ, and other well-known phenomena. (5j Apparitions which arc formations of one's ow-n mind and tale to the senses an objec- tive appearance. (6) Temporary possession of people by vital beings who somclimcs pretend to be departed refatives etc. (7)
wonder ::: n. 1. An event inexplicable by the laws of nature; a miracle; something strange and surprising brought about by a supernatural force. 2. A miraculous deed or event; remarkable phenomenon. 3. The emotion excited by what is strange and surprising; a feeling of surprised or puzzled interest, sometimes tinged with admiration. 4. Something strange, unexpected, or extraordinary. Wonder, wonder"s, Wonder"s, wonders, wonder-book, wonder-couch, wonder-dance, wonder-flecks, wonder-flowers, wonder-hues, wonder-plastics, wonder-rounds, wonder-rush, wonder-tree, wonder-web, wonder-weft, Wonder-worker, Wonder-worker"s, wonder-works, wonder-world, wonder-worlds. *adj. 5. Arousing awe or admiration; wonderful. v. 6. To be filled with admiration, amazement or awe; marvel (often followed by at); to think or speculate curiously (at or about); be curious to know. *wonders, wondered, wondering.
zone
zoonomy ::: n. --> The laws of animal life, or the science which treats of the phenomena of animal life, their causes and relations.
KEYS (10k)
NEW FULL DB (2.4M)
*** WISDOM TROVE ***
*** NEWFULLDB 2.4M ***
1:riséd elrue ocnot edsi amega siv notsap ert nomen ej ~ J K Rowling, #NFDB
2:Terrorismus ist ein weltweites, kein muslimisches Phänomen. ~ J rgen Todenh fer, #NFDB
3:Die Menge ist ja ein Phänomen, das Menschenmengenphänomen, das mich schon immer beschäftigt hat. ~ Thomas Bernhard, #NFDB
4:Ipsum Nomen Res Ipsa: The Name Itself is the Thing Itself. I.N.R.I.: Isis, Apophis, Osiris: IAO. ~ Robert Anton Wilson, #NFDB
5:Quid nomen tibi est? She was not about to offer her name up to a stranger. It was almost the only thing she possessed that nobody had stolen. ~ Ruth Downie, #NFDB
6:Illi unum consilium habent et virtutem et potestatem suam bestiae tradunt. Et ne quis possit emere aut vendere, nisi qui habet characterem aut nomen bestiae aut numerum nominis ejus. ~ Karl Marx, #NFDB
7:Qui es in caelis; sanctificetur Nomen Tuum; Panem nostrum cotidianum da nobis hodie; et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris; et ne nos inducas in tentationem;
sed libera nos a Malo. ~ Ibrahim Ibrahim,#NFDB
8:Wie geht es Ihnen, Herr Doktor, das sagen wir, wenn wir uns keine Schwäche geben wollen, wir sagen dann, Gut, dabei liegen wir im Sterben, das nennt man im Volksmund, aus dem Herzen eine Mördergrube machen, ein herzzerreißendes Phänomen, das nur bei der Spezies Mensch auftritt. ~ Jos Saramago, #NFDB
9:Es gibt nur eine Art und Weise, eine andere Kultur zu verstehen. Sie zu leben. In sie einzuziehen, darum zu bitten, als Gast geduldet zu werden, die Sprache zu lernen. Irgendwann kommt dann vielleicht das Verständnis. Es wird dann immer wortlos sein. In dem Moment, in dem man das Fremde begreift, verliert man den Drang, es zu erklären. Ein Phänomen erklären heißt, sich davon entfernen. ~ Peter H eg, #NFDB
10:Multis ne magistri veri essent magisterii falsum nomen obstitit: dum de se plus omnibus quam sibi dumque quod dicebantur, sed non erant, esse crediderunt, quod esse poterant non fuerunt. - A meaningless master’s degree has kept many from becoming true masters. Believing others rather than themselves, and believing to be what they were cried up to be but really were not, they never became what they could have become. ~ Petrarch, “On the Master’s Degree,” De remediis utriusque fortunae, C. Rawski, trans. (1967), p. 59, #NFDB
11:„Als ich und meine Kollegen begriffen, dass sich das Phänomen Kannibalismus hier bereits etabliert hatte und nichts mehr dagegen zu unternehmen war, beschlossen wir, uns wenigstens um die kulinarische Seite der Angelegenheit zu kümmern. Und da erinnerte sich einer von uns daran, wie in Korea Hunde zubereitet werden: Man steckt sie lebend in einen Sack und schlägt sie mit Prügeln tot.
Das Fleisch gewinnt dadurch an Qualität. Es wird weich und zart. Was für den einen multiple Hämatome sind, ist für den anderen sozusagen ein geklopftes Schnitzel. Also nehmt es uns bitte nicht übel. Ich könnte mir ja durchaus vorstellen, zuerst den Exitus herbeizuführen und dann prügeln zu lassen, aber leider sind innere Blutungen ein absolutes Muss. Rezept ist Rezept.« ~ Dmitry Glukhovsky,#NFDB
12:In Legationem Domini Oliveri St. John Ad Provincias
Foederatas
Ingeniosa Viris contingunt Nomina magnis,
Ut dubites Casu vel Ratione data.
Nam Sors, caeca licet, tamen est praesaga futuri;
Et sub fatidico Nomine vera premit.
Et Tu, cui soli voluit Respublica credi,
Foedera seu Belgis seu nova Bella feras;
Haud frustra cecidit tibi Compellatio fallax,
Ast scriptum ancipiti Nomine Munus erat;
Scilicet hoc Martis, sed Pacis Nuntius illo:
Clavibus his Jani ferrea Claustra regis.
Non opus Arcanos Chartis committere Sensus,
Et varia licitos condere Fraude Dolos.
Tu quoque si taceas tamen est Legatio Nomen.
Et velut in Scytale publica verba refert.
Vultis Oliverum, Batavi, Sanctumve Johannem?
Antiochus gyro non breviore stetit.
~ Andrew Marvell,#NFDB
13:Ubi Sunt Qui Ante Nos Fuerunt?
Were beth they that biforen us weren,
Houndes ladden and havekes beren,
And hadden feld and wode?
The riche levedies in hoere bour,
That wereden gold in hoere tressour,
With hoere brightte rode;
Eten and drounken, and maden hem glad;
Hoere lif was al with gamen i-lad,
Men kneleden hem biforen;
They beren hem wel swithe heye;
And in a twincling of an eye
Hoere soules weren forloren.
Were is that lawhing and that song,
That trayling and that proude gong,
Tho havekes and tho houndes?
Al that joye is went away,
That wele is comen to weylaway,
To manye harde stoundes.
Hoere paradis they nomen here,
And nou they lyen in helle i-fere;
The fuir hit brennes hevere:
Long is ay, and long is o,
Long is wy, and long is wo;
Thennes ne cometh they nevere.
~ Anonymous Americas,#NFDB
14:Hortus
Quisnam adeo, mortale genus, praecordia versat:
Heu Palmae, Laurique furor, vel simplicis Herbae!
Arbor ut indomitos ornet vix una labores;
Tempora nec foliis praecingat tota maglignis.
Dum simud implexi, tranquillae ad ferta Quiaetis,
Omnigeni coeunt Flores, integraque Sylva.
Alma Quies, teneo te! & te Germana Quietis
Simplicitas! Vos ergo diu per Templa, per urbes,
Quaesivi, Regum perque alta Palatia frustra.
Sed vos Hotrorum per opaca siluentia longe
Celarant Plantae virides, & concolor Umbra.
O! mibi si vestros liceat violasse recessus.
Erranti, lasso, & vitae melioris anhelo,
Municipem servate novum, votoque potitum,
Frondosae Cives optate in florea Regna.
Me quoque, vos Musae, &, te conscie testor Apollo,
Non Armenta juvant hominum, Circique boatus,
Mugitusve Fori; sed me Penetralia veris,
Horroresque trahunt muti, & Consortia sola.
Virgineae quem non suspendit Gratia formae?
Quam candore Nives vincentum, Ostrumque rubore,
Vestra tamen viridis superet (me judice) Virtus.
Nec foliis certare Comae, nec Brachia ramis,
Nec possint tremulos voces aequare susurros.
Ah quoties saevos vidi (quis credat?) Amantes
Sculpentes Dominae potiori in cortice nomen?
Nec puduit truncis inscribere vulnera sacris.
Ast Ego, si vestras unquam temeravero stirpes,
Nulla Neaera, Chloe, Faustina, Corynna, legetur:
In proprio sed quaeque libro signabitur Arbos.
O charae Platanus, Cyparissus, Populus, Ulnus!
Hic Amor, exutis crepidatus inambulat alis,
Enerves arcus & stridula tela reponens,
Invertitque faces, nec se cupit usque timeri;
Aut experrectus jacet, indormitque pharetrae;
Non auditurus quanquam Cytherea vocarit;
Nequitias referuut nec somnia vana priores.
Laetantur Superi, defervescente Tyranno,
Et licet experti toties Nymphasque Deasque,
73
Arbore nunc melius potiuntur quisque cupita.
Jupiter annosam, neglecta conjuge, Quercum
Deperit; baud alia doluit sic pellice. Juno.
Lemniacum temerant vestigia nulla Cubile,
Nic Veneris Mavors meminit si Fraxinus adsit.
Formosae pressit Daphnes vestigia Phaebus
Ut fieret Laurus; sed nil quaesiverat ultra.
Capripes & peteret quod Pan Syringa fugacem,
Hoc erat ut Calamum posset reperire Sonorum.
Note: Desunt multa. Nec tu, Opisex horti, grato sine carmine abibis:
Qui brevibus plantis, & laeto flore, notasti
Crescentes horas, atque intervalla diei.
Sol ibi candidior fragrantia Signa pererrat;
Proque truci Tauro, stricto pro forcipe Cancri,
Securis violaeque rosaeque allabitur umbris.
Sedula quin & Apis, mellito intenta labori,
Horologo sua pensa thymo Signare videtur.
Temporis O suaves lapsus! O Otia sana!
O Herbis dignae numerari & Floribus Horae!
~ Andrew Marvell,#NFDB
15:Fragmentary Scenes From The Road To Avernus
Scene I
'Discontent'
LAURENCE RABY.
Laurence:
I said to young Allan M'Ilveray,
Beside the swift swirls of the North,
When, in lilac shot through with a silver ray,
We haul'd the strong salmon fish forth
Said only, 'He gave us some trouble
To land him, and what does he weigh?
Our friend has caught one that weighs double,
The game for the candle won't pay
Us to-day,
We may tie up our rods and away.'
I said to old Norman M'Gregor,
Three leagues to the west of Glen Dhu
I had drawn, with a touch of the trigger,
The best BEAD that ever I drew
Said merely, 'For birds in the stubble
I once had an eye-I could swear
He's down-but he's not worth the trouble
Of seeking. You once shot a bear
In his lair'Tis only a buck that lies there.'
I said to Lord Charles only last year,
The time that we topp'd the oak rail
Between Wharton's plough and Whynne's pasture,
And clear'd the big brook in Blakesvale
We only-at Warburton's double
He fell, then I finish'd the run
And kill'd clean-said, 'So bursts a bubble
That shone half an hour in the sun
What is won?
Your sire clear'd and captured a gun.'
159
I said to myself, in true sorrow,
I said yestere'en, 'A fair prize
Is won, and it may be to-morrow
'Twill not seem so fair in thine eyes
Real life is a race through sore trouble,
That gains not an inch on the goal,
And bliss an intangible bubble
That cheats an unsatisfied soul,
And the whole
Of the rest an illegible scroll.'
Scene VII
'Two Exhortations'
A Shooting-box in the West of Ireland. A Bedchamber.
LAURENCE RABY and MELCHIOR. Night.
Melchior:
Surely in the great beginning God made all things good, and still
That soul-sickness men call sinning entered not without His will.
Nay, our wisest have asserted that, as shade enhances light,
Evil is but good perverted, wrong is but the foil of right.
Banish sickness, then you banish joy for health to all that live;
Slay all sin, all good must vanish, good being but comparative.
Sophistry, you say-yet listen: look you skyward, there 'tis known
Worlds on worlds in myriads glisten-larger, lovelier than our own
This has been, and this still shall be, here as there, in sun or star;
These things are to be and will be, those things were to be and are.
Man in man's imperfect nature is by imperfection taught:
Add one cubit to your stature if you can by taking thought.
Laurence:
Thus you would not teach that peasant, though he calls you 'father'.
Melchior: True,
I should magnify this present, mystify that future, too
We adapt our conversation always to our hearer's light.
Laurence:
160
I am not of your persuasion.
Melchior: Yet the difference is but slight.
Laurence:
I, EVEN I, say, 'He who barters worldly weal for heavenly worth
He does well'-your saints and martyrs were examples here on earth.
Melchior:
Aye, in earlier Christian ages, while the heathen empire stood,
When the war 'twixt saints and sages cried aloud for saintly blood,
Christ was then their model truly. Now, if all were meek and pure,
Save the ungodly and the unruly, would the Christian Church endure?
Shall the toiler or the fighter dream by day and watch by night,
Turn the left cheek to the smiter, smitten rudely on the right?
Strong men must encounter bad men-so-called saints of latter days
Have been mostly pious madmen, lusting after righteous praise
Or the thralls of superstition, doubtless worthy some reward,
Since they came by their condition hardly of their free accord.
'Tis but madness, sad and solemn, that these fakir-Christians feel
Saint Stylites on his column gratified a morbid zeal.
Laurence:
By your showing, good is really on a par (of worth) with ill.
Melchior:
Nay, I said not so; I merely tell you both some ends fulfil
Priestly vows were my vocation, fast and vigil wait for me.
You must work and face temptation. Never should the strong man flee,
Though God wills the inclination with the soul at war to be. (Pauses.)
In the strife 'twixt flesh and spirit, while you can the spirit aid.
Should you fall not less your merit, be not for a fall afraid.
Whatsoe'er most right, most fit is you shall do. When all is done
Chaunt the noble Nunc Dimittis-Benedicimur, my son.
[Exit MELCHIOR.]
Laurence (alone):
Why do I provoke these wrangles? Melchior talks (as well he may)
With the tongues of men and angels.
(Takes up a pamphlet.) What has this man got to say?
(Reads.) Sic sacerdos fatur (ejus nomen quondam erat Burgo.)
Mala mens est, caro pejus, anima infirma, ergo
161
I nunc, ora, sine mora-orat etiam Sancta Virgo.
(Thinks.)
(Speaks.) So it seems they mean to make her wed the usurer, Nathan Lee.
Poor Estelle! her friends forsake her; what has this to do with me?
Glad I am, at least, that Helen still refuses to discard
Her, through tales false gossips tell
in spite or heedlessness.-'Tis hard!
Lee, the Levite!-some few years back Herbert horsewhipp'd him-the cur
Show'd his teeth and laid his ears back. Now his wealth has purchased her.
Must his baseness mar her brightness? Shall the callous, cunning churl
Revel in the rosy whiteness of that golden-headed girl?
(Thinks and smokes.)
(Reads.) Cito certe venit vitae finis (sic sacerdos fatur),
Nunc audite omnes, ite, vobis fabula narratur
Nunc orate et laudate, laudat etiam Alma Mater.
(Muses.) Such has been, and such shall still be,
here as there, in sun or star;
These things are to be and will be, those things were to be and are.
If I thought that speech worth heeding I should-Nay, it seems to me
More like Satan's special pleading than like Gloria Domine.
(Lies down on his couch.)
(Reads.) Et tuquoque frater meus facta mala quod fecisti
Denique confundit Deus omnes res quas tetegisti.
Nunc si unquam, nunc aut nunquam, sanguine adjuro Christi.
Scene IX
'In the Garden'
Aylmer's Garden, near the Lake. LAURENCE RABY and ESTELLE.
He:
Come to the bank where the boat is moor'd to the willow-tree low;
Bertha, the baby, won't notice, Brian, the blockhead, won't know.
She:
Bertha is not such a baby, sir, as you seem to suppose;
Brian, a blockhead he may be, more than you think for he knows.
He:
This much, at least, of your brother, from the beginning he knew
Somewhat concerning that other made such a fool of by you.
162
She:
Firmer those bonds were and faster, Frank was my spaniel, my slave.
You! you would fain be my master; mark you! the difference is grave.
He:
Call me your spaniel, your starling, take me and treat me as these,
I would be anything, darling! aye, whatsoever you please.
Brian and Basil are 'punting', leave them their dice and their wine,
Bertha is butterfly hunting, surely one hour shall be mine.
See, I have done with all duty; see, I can dare all disgrace,
Only to look at your beauty, feasting my eyes on your face.
She:
Look at me, aye, till your eyes ache! How, let me ask, will it end?
Neither for your sake, nor my sake, but for the sake of my friend?
He:
Is she your friend then? I own it, this is all wrong, and the rest,
Frustra sed anima monet, caro quod fortius est.
She:
Not quite so close, Laurence Raby, not with your arm round my waist;
Something to look at I may be, nothing to touch or to taste.
He:
Wilful as ever and wayward; why did you tempt me, Estelle?
She:
You misinterpret each stray word, you for each inch take an ell.
Lightly all laws and ties trammel me, I am warn'd for all that.
He (aside):
Perhaps she will swallow her camel when she has strained at her gnat.
She:
Therefore take thought and consider, weigh well, as I do, the whole,
You for mere beauty a bidder, say, would you barter a soul?
He:
Girl! THAT MAY happen, but THIS IS; after this welcome the worst;
Blest for one hour by your kisses, let me be evermore curs'd.
Talk not of ties to me reckless, here every tie I discard
163
Make me your girdle, your necklace
She: Laurence, you kiss me too hard.
He:
Aye, 'tis the road to Avernus, n'est ce pas vrai donc, ma belle?
There let them bind us or burn us, mais le jeu vaut la chandelle.
Am I your lord or your vassal? Are you my sun or my torch?
You, when I look at you, dazzle, yet when I touch you, you scorch.
She:
Yonder are Brian and Basil watching us fools from the porch.
Scene X
'After the Quarrel'
Laurence Raby's Chamber. LAURENCE enters, a little the worse for liquor.
Laurence:
He never gave me a chance to speak,
And he call'd her-worse than a dog
The girl stood up with a crimson cheek,
And I fell'd him there like a log.
I can feel the blow on my knuckles yet
He feels it more on his brow.
In a thousand years we shall all forget
The things that trouble us now.
Scene XI
'Ten Paces Off'
An open country. LAURENCE RABY and FORREST, BRIAN AYLMER and PRESCOT.
Forrest:
I've won the two tosses from Prescot;
Now hear me, and hearken and heed,
And pull that vile flower from your waistcoat,
And throw down that beast of a weed;
I'm going to give you the signal
I gave Harry Hunt at Boulogne,
The morning he met Major Bignell,
And shot him as dead as a stone;
For he must look round on his right hand
To watch the white flutter-that stops
His aim, for it takes off his sight, and
164
I COUGH WHILE THE HANDKERCHIEF DROPS.
And you keep both eyes on his figure,
Old fellow, and don't take them off.
You've got the sawhandled hair trigger
You sight him and shoot when I cough.
Laurence (aside):
Though God will never forgive me,
Though men make light of my name,
Though my sin and my shame outlive me,
I shall not outlast my shame.
The coward, does he mean to miss me?
His right hand shakes like a leaf;
Shall I live for my friends to hiss me,
Of fools and of knaves the chief?
Shall I live for my foes to twit me?
He has master'd his nerve again
He is firm, he will surely hit me
Will he reach the heart or the brain?
One long look eastward and northward
One prayer-'Our Father which art'
And the cough chimes in with the fourth word,
And I shoot skyward-the heart.
Last Scene
'Exeunt'
HELEN RABY.
Where the grave-deeps rot, where the grave-dews rust,
They dug, crying, 'Earth to earth'
Crying, 'Ashes to ashes and dust to dust'
And what are my poor prayers worth?
Upon whom shall I call, or in whom shall I trust,
Though death were indeed new birth.
And they bid me be glad for my baby's sake
That she suffered sinless and young
Would they have me be glad when my breasts still ache
165
Where that small, soft, sweet mouth clung?
I am glad that the heart will so surely break
That has been so bitterly wrung.
He was false, they tell me, and what if he were?
I can only shudder and pray,
Pouring out my soul in a passionate prayer
For the soul that he cast away;
Was there nothing that once was created fair
In the potter's perishing clay?
Is it well for the sinner that souls endure?
For the sinless soul is it well?
Does the pure child lisp to the angels pure?
And where does the strong man dwell,
If the sad assurance of priests be sure,
Or the tale that our preachers tell?
The unclean has follow'd the undefiled,
And the ill MAY regain the good,
And the man MAY be even as the little child!
We are children lost in the wood
Lord! lead us out of this tangled wild,
Where the wise and the prudent have been beguil'd,
And only the babes have stood.
~ Adam Lindsay Gordon,#NFDB
16:Patience
Pacience is a poynt, þa33e,
& quo for þro may no3t þole, þe þikker he sufferes.
&Thorn;en is better to abyde þe bur vmbestoundes
&Thorn;en ay þrow forth my þro, þa33e masse,
How Mathew melede þat his Mayster His meyny con teche.
A3t happes He hem hy3t & vcheon a mede,
Sunderlupes, for hit dissert, vpon a ser wyse:
Thay arn happen þat han in hert pouerte,
For hores is þe heuen-ryche to holde for euer;
&Thorn;ay ar happen also þat haunte mekenesse,
For þay schal welde þis worlde & alle her wylle haue;
Thay ar happen also þat for her harme wepes,
For þay schal comfort encroche in kythes ful mony;
&Thorn;ay ar happen also þat hungeres after ry3t,
For þay schal frely be refete ful of alle gode;
Thay ar happen also þat han in hert rauþe,
For mercy in alle maneres her mede schal worþe;
&Thorn;ay ar happen also þat arn of hert clene,
For þay her Sauyour in sete schal se with her y3en;
Thay ar happen also þat halden her pese,
For þay þe gracious Godes sunes schal godly be called;
&Thorn;ay ar happen also þat con her hert stere,
For hores is þe heuen-ryche, as I er sayde.
These arn þe happes alle a3t þat vus bihy3t weren,
If we þyse ladyes wolde lof in lyknyng of þewes:
Dame Pouert, Dame Pitee, Dame Penaunce þe þrydde,
Dame Mekenesse, Dame Mercy, & miry Clannesse,
& þenne Dame Pes, & Pacyence put in þerafter.
He were happen þat hade one; alle were þe better.
Bot [s]yn I am put to a poynt þat pouerte hatte,
I schal me poruay pacyence & play me with boþe,
For in þe tyxte þere þyse two arn in teme layde,
Hit arn fettled in on forme, þe forme & þe laste,
& by quest of her quoyntyse enquylen on mede.
& als, in myn vpynyoun, hit arn of on kynde:
For þeras pouert hir proferes ho nyl be put vtter,
Bot lenge wheresoeuer hir lyst, lyke oþer greme;
& þereas pouert enpresses, þa33tloker hit lyke & her lotes prayse,
&Thorn;enne wyþer wyth & be wroth & þe wers haue.
225
3if me be dy3t a destyne due to haue,
What dowes me þe dedayn, oþer dispit make?
Oþer 3if my lege lorde lyst on lyue me to bidde
Oþer to ryde oþer to renne to Rome in his ernde,
What grayþed me þe grychchyng bot grame more seche?
Much 3if he me ne made, maugref my chekes,
& þenne þrat moste I þole & vnþonk to mede,
&Thorn;e had bowed to his bode bongre my hyure.
Did not Jonas in Jude suche jape sumwhyle?
To sette hym to sewrte, vnsounde he hym feches.
Wyl 3e tary a lyttel tyne & tent me a whyle,
I schal wysse yow þerwyth as holy wryt telles.
Hit bitydde sumtyme in þe termes of Jude,
Jonas joyned watz þerinne Jentyle prophete;
Goddes glam to hym glod þat hym vnglad made,
With a roghlych rurd rowned in his ere:
'Rys radly,' He says, '& rayke forth euen;
Nym þe way to Nynyue wythouten oþer speche,
& in þat cete My sa3es soghe alle aboute,
&Thorn;at in þat place, at þe poynt, I put in þi hert.
For iwysse hit arn so wykke þat in þat won dowellez
& her malys is so much, I may not abide,
Bot venge Me on her vilanye & venym bilyue;
Now swe3e Me þider swyftly & say Me þis arende.'
When þat steuen watz stynt þat stown[e]d his mynde,
Al he wrathed in his wyt, & wyþerly he þo3t:
'If I bowe to His bode & bryng hem þis tale,
& I be nummen in Nuniue, my nyes begynes:
He telles me þose traytoures arn typped schrewes;
I com wyth þose tyþynges, þay ta me bylyue,
Pynez me in a prysoun, put me in stokkes,
Wryþe me in a warlok, wrast out myn y3en.
&Thorn;is is a meruayl message a man for to preche
Amonge enmyes so mony & mansed fendes,
Bot if my gaynlych God such gref to me wolde,
Fo[r] desert of sum sake þat I slayn were.
At alle peryles,' quoþ þe prophete, 'I aproche hit no nerre.
I wyl me sum oþer waye þat He ne wayte after;
I schal tee into Tarce & tary þere a whyle,
& ly3tly when I am lest He letes me alone.'
&Thorn;enne he ryses radly & raykes bilyue,
Jonas toward port Japh, ay janglande for tene
226
&Thorn;at he nolde þole for noþyng non of þose pynes,
&Thorn;a33e
In His g[lo]wande glorye, & gloumbes ful lyttel
&Thorn;a33t.
Then he tron on þo tres, & þay her tramme ruchen,
Cachen vp þe crossayl, cables þay fasten,
Wi3t at þe wyndas we3en her ankres,
Spende spak to þe sprete þe spare bawelyne,
Gederen to þe gyde-ropes, þe grete cloþ falles,
&Thorn;ay layden in on laddeborde, & þe lofe wynnes,
&Thorn;e blyþe breþe at her bak þe bosum he fyndes;
He swenges me þys swete schip swefte fro þe hauen.
Watz neuer so joyful a Jue as Jonas watz þenne,
&Thorn;at þe daunger of Dry3tyn so derfly ascaped;
He wende wel þat þat Wy33t in þat mere no man for to
greue.
Lo, þe wytles wrechche! For he wolde no3t suffer,
Now hatz he put hym in plyt of peril wel more.
Hit watz a wenyng vnwar þat welt in his mynde,
&Thorn;a33t fro Samarye, þat God se33ise, He blusched ful brode:
þat burde hym by sure;
&Thorn;at ofte kyd hym þe carpe þat kyng sayde,
Dyngne Dauid on des þat demed þis speche
In a psalme þat he set þe sauter withinne:
'O folez in folk, felez oþerwhyle
& vnderstondes vmbestounde, þa33e þat He heres not þat
eres alle made?
Hit may not be þat He is blynde þat bigged vche y3e.'
Bot he dredes no dynt þat dotes for elde.
For he watz fer in þe flod foundande to Tarce,
Bot I trow ful tyd ouertan þat he were,
So þat schomely to schort he schote of his ame.
For þe Welder of wyt þat wot alle þynges,
&Thorn;at ay wakes & waytes, at wylle hatz He sly3tes.
He calde on þat ilk crafte He carf with His hondes;
&Thorn;ay wakened wel þe wroþeloker for wroþely He
cleped:
'Ewrus & Aquiloun þat on est sittes
Blowes boþe at My bode vpon blo watteres.'
&Thorn;enne watz no tom þer bytwene His tale & her dede,
So bayn wer þay boþe two His bone for to wyrk.
227
Anon out of þe norþ-est þe noys bigynes,
When boþe breþes con blowe vpon blo watteres.
Ro33ed ful sore, gret selly to here;
&Thorn;e wyndes on þe wonne water so wrastel togeder
&Thorn;at þe wawes ful wode waltered so hi3e
& efte busched to þe abyme, þat breed fysches
Durst nowhere for ro33e yþes.
&Thorn;e bur ber to hit baft, þat braste alle her gere,
&Thorn;en hurled on a hepe þe helme & þe sterne;
Furst tomurte mony rop & þe mast after;
&Thorn;e sayl sweyed on þe see, þenne suppe bihoued
&Thorn;e coge of þe [co]lde water, & þenne þe cry ryses.
3et coruen þay þe cordes & kest al þeroute;
Mony ladde þer forth lep to laue & to kest,
Scopen out þe scaþel water þat fayn scape wolde,
For be monnes lode neuer so luþer, þe lyf is ay swete.
&Thorn;er watz busy ouer borde bale to kest,
Her bagges & her feþer-beddes & her bry3t wedes,
Her kysttes & her coferes, her caraldes alle,
& al to ly3ten þat lome, 3if leþe wolde schape.
Bot euer watz ilyche loud þe lot of þe wyndes,
& euer wroþer þe water & wodder þe stremes.
&Thorn;en þo wery forwro3t wyst no bote,
Bot vchon glewed on his god þat gayned hym beste:
Summe to Vernagu þer vouched avowes solemne,
Summe to Diana deuout & derf Nepturne,
To Mahoun & to Mergot, þe mone & þe sunne,
& vche lede as he loued & layde had his hert.
&Thorn;enne bispeke þe spakest, dispayred wel nere:
'I leue here be sum losynger, sum lawles wrech,
&Thorn;at hatz greued his god & gotz here amonge vus.
Lo, al synkes in his synne & for his sake marres.
I lovue þat we lay lotes on ledes vchone,
& whoso lympes þe losse, lay hym þeroute;
& quen þe gulty is gon, what may gome trawe
Bot He þat rules þe rak may rwe on þose oþer?'
&Thorn;is watz sette in asent, & sembled þay were,
Her3ed out of vche hyrne to hent þat falles.
A lodesmon ly3tly lep vnder hachches,
For to layte mo ledes & hem to lote bryng.
Bot hym fayled no freke þat he fynde my3t,
Saf Jonas þe Jwe, þat jowked in derne.
228
He watz flowen for ferde of þe flode lotes
Into þe boþem of þe bot, & on a brede lyggede,
Onhelde by þe hurrok, for þe heuen wrache,
Slypped vpon a sloumbe-selepe, & sloberande he routes.
&Thorn;e freke hym frunt with his fot & bede hym ferk vp:
&Thorn;er Ragnel in his rakentes hym rere of his dremes!
Bi þe haspede he hentes hym þenne,
& bro3t hym vp by þe brest & vpon borde sette,
Arayned hym ful runyschly what raysoun he hade
In such sla3tes of sor3e to slepe so faste.
Sone haf þay her sortes sette & serelych deled,
& ay þe lote vpon laste lymped on Jonas.
&Thorn;enne ascryed þay hym sckete & asked ful loude:
'What þe deuel hatz þou don, doted wrech?
What seches þou on see, synful schrewe,
With þy lastes so luþer to lose vus vchone?
Hatz þou, gome, no gouernour ne god on to calle,
&Thorn;at þou þus slydes on slepe when þou slayn
worþes?
Of what londe art þou lent, what laytes þou here,
Whyder in worlde þat þou wylt, & what is þyn arnde?
Lo, þy dom is þe dy3t, for þy dedes ille.
Do gyf glory to þy godde, er þou glyde hens.'
'I am an Ebru,' quoþ he, 'of Israyl borne;
&Thorn;at Wy3e I worchyp, iwysse, þat wro3t alle þynges,
Alle þe worlde with þe welkyn, þe wynde & þe sternes,
& alle þat wonez þer withinne, at a worde one.
Alle þis meschef for me is made at þys tyme,
For I haf greued my God & gulty am founden;
Forþy berez me to þe borde & baþeþes me
þeroute,
Er gete 3e no happe, I hope forsoþe.'
He ossed hym by vnnynges þat þay vndernomen
&Thorn;at he watz flawen fro þe face of frelych Dry3tyn:
&Thorn;enne such a ferde on hem fel & flayed hem withinne
&Thorn;at þay ruyt hym to rowwe, & letten þe rynk one.
Haþeles hy3ed in haste with ores ful longe,
Syn her sayl watz hem aslypped, on sydez to rowe,
Hef & hale vpon hy3t to helpen hymseluen,
Bot al watz nedles note: þat nolde not bityde.
In bluber of þe blo flod bursten her ores.
&Thorn;enne hade þay no3t in her honde þat hem help my3t;
229
&Thorn;enne nas no coumfort to keuer, ne counsel non oþer,
Bot Jonas into his juis jugge bylyue.
Fryst þay prayen to þe Prynce þat prophetes seruen
&Thorn;at He gef hem þe grace to greuen Hym neuer,
&Thorn;at þay in balelez blod þer blenden her handez,
&Thorn;a33e þay luche hym sone.
He watz no tytter outtulde þat tempest ne sessed:
&Thorn;e se sa3tled þerwith as sone as ho mo3t.
&Thorn;enne þa33t hem strayned a whyle,
&Thorn;at drof hem dry3lych adoun þe depe to serue,
Tyl a swetter ful swyþe hem swe3ed to bonk.
&Thorn;er watz louyng on lofte, when þay þe londe wonnen,
To oure mercyable God, on Moyses wyse,
With sacrafyse vpset, & solempne vowes,
& graunted Hym vn to be God & graythly non oþer.
&Thorn;a33et dredes;
&Thorn;a33e fro he in water dipped,
Hit were a wonder to wene, 3if holy wryt nere.
Now is Jonas þe Jwe jugged to drowne;
Of þat schended schyp men schowued hym sone.
A wylde walterande whal, as Wyrde þen schaped,
&Thorn;at watz beten fro þe abyme, bi þat bot flotte,
& watz war of þat wy3e þat þe water so3te,
& swyftely swenged hym to swepe, & his swol33et haldande his fete, þe
fysch hym tyd hentes;
Withouten towche of any tothe he tult in his þrote.
Thenne he swengez & swayues to þe se boþem,
Bi mony rokkez ful ro3e & rydelande strondes,
Wyth þe mon in his mawe malskred in drede,
As lyttel wonder hit watz, 3if he wo dre3ed,
For nade þe hy3e Heuen-Kyng, þur33t,
Warded þis wrech man in warlowes guttez,
What lede mo3t lyue bi lawe of any kynde,
&Thorn;at any lyf my3t be lent so longe hym withinne?
Bot he watz sokored by þat Syre þat syttes so hi3e,
&Thorn;a3333t,
Ay hele ouer hed hourlande aboute,
Til he blunt in a blok as brod as a halle;
& þer he festnes þe fete & fathmez aboute,
& stod vp in his stomak þat stank as þe deuel.
&Thorn;er in saym & in sor3e þat sauoured as helle,
&Thorn;er watz bylded his bour þat wyl no bale suffer.
230
& þenne he lurkkes & laytes where watz le best,
In vche a nok of his nauel, bot nowhere he fyndez
No rest ne recouerer, bot ramel ande myre,
In wych gut so euer he gotz, bot euer is God swete;
& þer he lenged at þe last, & to þe Lede called:
'Now, Prynce, of &Thorn;y prophete pite &Thorn;ou haue.
&Thorn;a3333tly a Lorde in londe & in water.'
With þat he hitte to a hyrne & helde hym þerinne,
&Thorn;er no defoule of no fylþe watz fest hym abute;
&Thorn;er he sete also sounde, saf for merk one,
As in þe bulk of þe bote þer he byfore sleped.
So in a bouel of þat best he bidez on lyue,
&Thorn;re dayes & þ[r]e ny3t, ay þenkande on Dry3tyn,
His my3t & His merci, His mesure þenne.
Now he knawez Hym in care þat couþe not in sele.
Ande euer walteres þis whal bi wyldren depe,
&Thorn;ur33e, þur333et I say as I seet in þe se boþem:
"Careful am I, kest out fro &Thorn;y cler y3en
& deseuered fro &Thorn;y sy3t; 3et surely I hope
Efte to trede on &Thorn;y temple & teme to &Thorn;yseluen."
I am wrapped in water to my wo stoundez;
&Thorn;e abyme byndes þe body þat I byde inne;
&Thorn;e pure poplande hourle playes on my heued;
To laste mere of vche a mount, Man, am I fallen;
&Thorn;e barrez of vche a bonk ful bigly me haldes,
&Thorn;at I may lachche no lont, & &Thorn;ou my lyf weldes.
&Thorn;ou schal releue me, Renk, whil &Thorn;y ry3t slepez,
&Thorn;ur33t of &Thorn;y mercy þat mukel is to tryste.
For when þ'acces of anguych watz hid in my sawle,
&Thorn;enne I remembred me ry3t of my rych Lorde,
Prayande Him for pete His prophete to here,
&Thorn;at into His holy hous myn orisoun mo3t entre.
I haf meled with &Thorn;y maystres mony longe day,
Bot now I wot wyterly þat þose vnwyse ledes
&Thorn;at affyen hym in vanyte & in vayne þynges
For þink þat mountes to no3t her mercy forsaken;
Bot I dewoutly awowe, þat verray betz halden,
Soberly to do &Thorn;e sacrafyse when I schal saue worþe,
& offer &Thorn;e for my hele a ful hol gyfte,
& halde goud þat &Thorn;ou me hetes: haf here my trauthe.'
Thenne oure Fader to þe fysch ferslych biddez
&Thorn;at he hym sput spakly vpon spare drye.
231
&Thorn;er whal wendez at His wylle & a warþe fyndez,
& þer he brakez vp þe buyrne as bede hym oure Lorde.
&Thorn;enne he swepe to þe sonde in sluchched cloþes:
Hit may wel be þat mester were his mantyle to wasche.
&Thorn;e bonk þat he blosched to & bode hym bisyde
Wern of þe regiounes ry3t þat he renayed hade.
&Thorn;enne a wynde of Goddez worde efte þe wy3e bruxlez:
'Nylt þou neuer to Nuniue bi no kynnez wayez?'
'3isse, Lorde,' quoþ þe lede, 'lene me &Thorn;y grace
For to go at &Thorn;i gre: me gaynez [n]on oþer.'
'Ris, aproche þen to prech, lo, þe place here.
Lo, My lore is in þe loke, lauce hit þerinne.'
&Thorn;enne þe renk radly ros as he my3t,
& to Niniue þat na3t he ne3ed ful euen;
Hit watz a cete ful syde & selly of brede;
On to þrenge þerþur3e watz þre dayes dede.
&Thorn;at on journay ful joynt Jonas hym 3ede,
Er euer he warpped any worde to wy3e þat he mette,
& þenne he cryed so cler þat kenne my3t alle
&Thorn;e trwe tenor of his teme; he tolde on þis wyse:
'3et schal forty dayez fully fare to an ende,
& þenne schal Niniue be nomen & to no3t worþe;
Truly þis ilk toun schal tylte to grounde;
Vp-so-doun schal 3e dumpe depe to þe abyme,
To be swol3ed swyftly wyth þe swart erþe,
& alle þat lyuyes hereinne lose þe swete.'
&Thorn;is speche sprang in þat space & spradde alle aboute,
To borges & to bacheleres þat in þat bur33et, bot sayde euer
ilyche:
'&Thorn;e verray vengaunce of God schal voyde þis place!'
&Thorn;enne þe peple pitosly pleyned ful stylle,
& for þe drede of Dry3tyn doured in hert;
Heter hayrez þay hent þat asperly bited,
& þose þay bounden to her bak & to her bare sydez,
Dropped dust on her hede, & dymly biso3ten
&Thorn;at þat penaunce plesed Him þat playnez on her wronge.
& ay he cryes in þat kyth tyl þe kyng herde,
& he radly vpros & ran fro his chayer,
His ryche robe he torof of his rigge naked,
& of a hep of askes he hitte in þe myddez.
He askez heterly a hayre & hasped hym vmbe,
Sewed a sekke þerabof, & syked ful colde;
232
&Thorn;er he dased in þat duste, with droppande teres,
Wepande ful wonderly alle his wrange dedes.
&Thorn;enne sayde he to his serjauntes: 'Samnes yow bilyue;
Do dryue out a decre, demed of myseluen,
&Thorn;at alle þe bodyes þat ben withinne þis bor33if
þe Wy3e lykes,
&Thorn;at is hende in þe hy3t of His gentryse?
I wot His my3t is so much, þa33e He sty3tlez Hymseluen,
He wyl wende of His wodschip & His wrath leue,
& forgif vus þis gult, 3if we Hym God leuen.'
&Thorn;enne al leued on His lawe & laften her synnes,
Parformed alle þe penaunce þat þe prynce radde;
& God þur333t, withhelde His vengaunce.
Muche sor3e þenne satteled vpon segge Jonas;
He wex as wroth as þe wynde towarde oure Lorde.
So hatz anger onhit his hert, [h]e callez
A prayer to þe hy3e Prynce, for pyne, on þys wyse:
'I biseche &Thorn;e, Syre, now &Thorn;ou self jugge;
Watz not þis ilk my worde þat worþen is nouþe,
&Thorn;at I kest in my cuntre, when &Thorn;ou &Thorn;y carp sendez
&Thorn;at I schulde tee to þys toun &Thorn;i talent to preche?
Wel knew I &Thorn;i cortaysye, &Thorn;y quoynt soffraunce,
&Thorn;y bounte of debonerte & &Thorn;y bene grace,
&Thorn;y longe abydyng wyth lur, &Thorn;y late vengaunce;
& ay &Thorn;y mercy is mete, be mysse neuer so huge.
I wyst wel, when I hade worded quatsoeuer I cowþe
To manace alle þise mody men þat in þis mote dowellez,
Wyth a prayer & a pyne þay my3t her pese gete,
& þerfore I wolde haf flowen fer into Tarce.
Now, Lorde, lach out my lyf, hit lastes to longe.
Bed me bilyue my bale-stour & bryng me on ende,
For me were swetter to swelt as swyþe, as me þynk,
&Thorn;en lede lenger &Thorn;i lore þat þus me les makez.'
&Thorn;e soun of oure Souerayn þen swey in his ere,
&Thorn;at vpbraydes þis burne vpon a breme wyse:
'Herk, renk, is þis ry3t so ronkly to wrath
For any dede þat I haf don oþer demed þe 3et?'
Jonas al joyles & janglande vpryses,
& haldez out on est half of þe hy3e place,
& farandely on a felde he fettelez hym to bide,
For to wayte on þat won what schulde worþe after.
&Thorn;er he busked hym a bour, þe best þat he my3t,
233
Of hay & of euer-ferne & erbez a fewe,
For hit watz playn in þat place for plyande greuez,
For to schylde fro þe schene oþer any schade keste.
He bowed vnder his lyttel boþe, his bak to þe sunne,
& þer he swowed & slept sadly al ny3t,
&Thorn;e whyle God of His grace ded growe of þat soyle
&Thorn;e fayrest bynde hym abof þat euer burne wyste.
When þe dawande day Dry3tyn con sende,
&Thorn;enne wakened þe wy33ted on lofte,
Happed vpon ayþer half, a hous as hit were,
A nos on þe norþ syde & nowhere non ellez,
Bot al schet in a scha3e þat schaded ful cole.
&Thorn;e gome gly3t on þe grene graciouse leues,
&Thorn;at euer wayued a wynde so wyþe & so cole;
&Thorn;e schyre sunne hit vmbeschon, þa33t
&Thorn;e mountaunce of a lyttel mote vpon þat man schyne.
&Thorn;enne watz þe gome so glad of his gay logge,
Lys loltrande þerinne lokande to toune;
So blyþe of his wodbynde he balteres þervnde[r],
&Thorn;at of no diete þat day þe deuel haf he ro3t.
& euer he la3ed as he loked þe loge alle aboute,
& wysched hit were in his kyth þer he wony schulde,
On he3e vpon Effraym oþer Ermonnes hillez:
'Iwysse, a worþloker won to welde I neuer keped.'
& quen hit ne3ed to na3t nappe hym bihoued;
He slydez on a sloumbe-slep sloghe vnder leues,
Whil God wayned a worme þat wrot vpe þe rote,
& wyddered watz þe wodbynde bi þat þe wy3e wakned;
& syþen He warnez þe west to waken ful softe,
& sayez vnte Zeferus þat he syfle warme,
&Thorn;at þer quikken no cloude bifore þe cler sunne,
& ho schal busch vp ful brode & brenne as a candel.
&Thorn;en wakened þe wy3e of his wyl dremes,
& blusched to his wodbynde þat broþely watz marred,
Al welwed & wasted þo worþelych leues;
&Thorn;e schyre sunne hade hem schent er euer þe schalk wyst.
& þen hef vp þe hete & heterly brenned;
&Thorn;e warm wynde of þe weste, wertes he swyþez.
&Thorn;e man marred on þe molde þat mo3t hym not hyde
His wodbynde watz away, he weped for sor3e;
With hatel anger & hot, heterly he callez:
'A, &Thorn;ou Maker of man, what maystery &Thorn;e þynkez
234
&Thorn;us &Thorn;y freke to forfare forbi alle oþer?
With alle meschef þat &Thorn;ou may, neuer &Thorn;ou me sparez;
I keuered me a cumfort þat now is ca3t fro me,
My wodbynde so wlonk þat wered my heued.
Bot now I se &Thorn;ou art sette my solace to reue;
Why ne dy3ttez &Thorn;ou me to di3e? I dure to longe.'
3et oure Lorde to þe lede laused a speche:
'Is þis ry3twys, þou renk, alle þy ronk noyse,
So wroth for a wodbynde to wax so sone?
Why art þou so waymot, wy3e, for so lyttel?'
'Hit is not lyttel,' quoþ þe lede, 'bot lykker to ry3t;
I wolde I were of þis worlde wrapped in moldez.'
'&Thorn;enne byþenk þe, mon, if þe forþynk sore,
If I wolde help My hondewerk, haf þou no wonder;
&Thorn;ou art waxen so wroth for þy wodbynde,
& trauayledez neuer to tent hit þe tyme of an howre,
Bot at a wap hit here wax & away at anoþer,
& 3et lykez þe so luþer, þi lyf woldez þou tyne.
&Thorn;enne wyte not Me for þe werk, þat I hit wolde help,
& rwe on þo redles þat remen for synne;
Fyrst I made hem Myself of materes Myn one,
& syþen I loked hem ful longe & hem on lode hade.
& if I My trauayl schulde tyne of termes so longe,
& type doun 3onder toun when hit turned were,
&Thorn;e sor of such a swete place burde synk to My hert,
So mony malicious mon as mournez þerinne.
& of þat soumme 3et arn summe, such sottez formadde,
As lyttel barnez on barme þat neuer bale wro3t,
& wymmen vnwytte þat wale ne couþe
&Thorn;at on hande fro þat oþer, fo[r] alle þis hy3e worlde.
Bitwene þe stele & þe stayre disserne no3t cunen,
What rule renes in roun bitwene þe ry3t hande
& his lyfte, þa333ez wyl torne,
& cum & cnawe Me for Kyng & My carpe leue?
Wer I as hastif a[s] þou heere, were harme lumpen;
Couþe I not þole bot as þou, þer þryued ful
fewe.
I may not be so mal[i]cious & mylde be halden,
For malyse is no3[t] to mayntyne boute mercy withinne.'
Be no3t so gryndel, godman, bot go forth þy wayes,
Be preue & be pacient in payne & in joye;
For he þat is to rakel to renden his cloþez
235
Mot efte sitte with more vnsounde to sewe hem togeder.
Forþy when pouerte me enprecez & paynez inno3e
Ful softly with suffraunce sa3ttel me bihouez;
Forþy penaunce & payne topreue hit in sy3t
&Thorn;at pacience is a nobel poynt, þa3
~ Anonymous Americas,#NFDB
17:1052
The Tale Of Gamelyn
Fitt 1
Lithes and listneth and harkeneth aright,
And ye shul here of a doughty knyght;
Sire John of Boundes was his name,
He coude of norture and of mochel game.
Thre sones the knyght had and with his body he wan,
The eldest was a moche schrewe and sone bygan.
His brether loved wel her fader and of hym were agast,
The eldest deserved his faders curs and had it atte last.
The good knight his fadere lyved so yore,
That deth was comen hym to and handled hym ful sore.
The good knyght cared sore sik ther he lay,
How his children shuld lyven after his day.
He had bene wide where but non husbonde he was,
Al the londe that he had it was purchas.
Fayn he wold it were dressed amonge hem alle,
That eche of hem had his parte as it myght falle.
Thoo sente he in to contrey after wise knyghtes
To helpen delen his londes and dressen hem to-rightes.
He sent hem word by letters thei shul hie blyve,
If thei wolle speke with hym whilst he was alyve.
Whan the knyghtes harden sik that he lay,
Had thei no rest neither nyght ne day,
Til thei come to hym ther he lay stille
On his dethes bedde to abide goddys wille.
Than seide the good knyght seke ther he lay,
'Lordes, I you warne for soth, without nay,
I may no lenger lyven here in this stounde;
For thorgh goddis wille deth droueth me to grounde.'
Ther nas noon of hem alle that herd hym aright,
That thei ne had routh of that ilk knyght,
And seide, 'Sir, for goddes love dismay you nought;
God may don boote of bale that is now ywrought.'
Than speke the good knyght sik ther he lay,
'Boote of bale God may sende I wote it is no nay;
But I beseche you knyghtes for the love of me,
Goth and dresseth my londes amonge my sones thre.
1053
And for the love of God deleth not amyss,
And forgeteth not Gamelyne my yonge sone that is.
Taketh hede to that oon as wel as to that other;
Seelde ye seen eny hier helpen his brother.'
Thoo lete thei the knyght lyen that was not in hele,
And wenten into counselle his londes for to dele;
For to delen hem alle to on that was her thought.
And for Gamelyn was yongest he shuld have nought.
All the londe that ther was thei dalten it in two,
And lete Gamelyne the yonge without londe goo,
And eche of hem seide to other ful loude,
His bretheren myght yeve him londe whan he good cowde.
And whan thei had deled the londe at her wille,
They commen to the knyght ther he lay stille,
And tolde him anoon how thei had wrought;
And the knight ther he lay liked it right nought.
Than seide the knyght, 'Be Seint Martyne,
For al that ye han done yit is the londe myne;
For Goddis love, neighbours stondeth alle stille,
And I wil delen my londe after myn owne wille.
John, myne eldest sone shal have plowes fyve,
That was my faders heritage whan he was alyve;
And my myddelest sone fyve plowes of londe,
That I halpe forto gete with my right honde;
And al myn other purchace of londes and ledes
That I biquethe Gamelyne and alle my good stedes.
And I biseche you, good men that lawe conne of londe,
For Gamelynes love that my quest stonde.'
Thus dalt the knyght his londe by his day,
Right on his deth bed sik ther he lay;
And sone afterward he lay stoon stille,
And deide whan tyme come as it was Cristes wille.
Anoon as he was dede and under gras grave,
Sone the elder brother giled the yonge knave;
He toke into his honde his londe and his lede,
And Gamelyne him selven to clothe and to fede.
He clothed him and fedde him evell and eke wroth,
And lete his londes forfare and his houses bothe,
His parkes and his wodes and did no thing welle;
1054
And sithen he it abought on his owne felle.
So longe was Gamelyne in his brothers halle,
For the strengest, of good will they douted hym alle;
Ther was noon therinne neither yonge ne olde,
That wolde wroth Gamelyne were he never so bolde.
Gamelyne stood on a day in his brotheres yerde,
And byganne with his hond to handel his berde;
He thought on his landes that lay unsowe,
And his fare okes that doune were ydrawe;
His parkes were broken and his deer reved;
Of alle his good stedes noon was hym byleved;
His hous were unhilled and ful evell dight;
Tho thought Gamelyne it went not aright.
Afterward come his brother walking thare,
And seide to Gamelyne, 'Is our mete yare?'
Tho wrathed him Gamelyne and swore by Goddys boke,
'Thow schalt go bake thi self I wil not be thi coke!'
'What? brother Gamelyne howe answerst thou nowe?
Thou spekest nevere such a worde as thou dost nowe.'
'By feithe,' seide Gamelyne 'now me thenketh nede;
Of al the harmes that I have I toke never yit hede.
My parkes bene broken and my dere reved,
Of myn armes ne my stedes nought is byleved;
Alle that my fader me byquathe al goth to shame,
And therfor have thou Goddes curs brother be thi name!'
Than spake his brother that rape was and rees,
'Stond stille, gadlynge and holde thi pees;
Thou shalt be fayn to have thi mete and thi wede;
What spekest thow, gadelinge of londe or of lede?'
Than seide Gamelyne the child so yinge,
'Cristes curs mote he have that me clepeth gadelinge!
I am no wors gadeling ne no wors wight,
But born of a lady and gete of a knyght.'
Ne dorst he not to Gamelyn never a foot goo,
But cleped to hym his men and seide to hem thoo,
'Goth and beteth this boye and reveth hym his witte,
And lat him lerne another tyme to answere me bette.'
Than seide the childe yonge Gamelyne,
1055
'Cristes curs mote thou have brother art thou myne!
And if I shal algates be beten anoon,
Cristes curs mote thou have but thou be that oon!'
And anon his brother in that grete hete
Made his men to fette staves Gamelyn to bete.
Whan every of hem had a staf ynomen,
Gamelyn was werre whan he segh hem comen;
Whan Gamelyne segh hem comen he loked overall,
And was ware of a pestel stode under the wall;
Gamelyn was light and thider gan he lepe,
And droof alle his brotheres men right sone on an hepe
And loked as a wilde lyon and leide on good wone;
And whan his brother segh that he byganne to gon;
He fley up into a loft and shette the door fast;
Thus Gamelyn with his pestel made hem al agast.
Some for Gamelyns love and some for eye,
Alle they droughen hem to halves whan he gan to pleye.
'What now!' seyde Gamelyne 'evel mot ye the!
Wil ye bygynne contecte and so sone flee?'
Gamelyn sought his brother whider he was flowe,
And seghe where he loked out a wyndowe.
'Brother,' sayde Gamelyne 'com a litel nere,
And I wil teche thee a play at the bokelere.'
His brother him answerde and seide by Seint Richere,
'The while that pestel is in thine honde I wil come no nere;
Brother, I will make thi pees I swer by Cristes oore;
Cast away the pestel and wrethe the no more.'
'I most nede,' seide Gamelyn, 'wreth me at onys,
For thou wold make thi men to breke my bonys,
Ne had I hadde mayn and myght in myn armes,
To han hem fro me thei wold have done me harmes.'
'Gamelyn,' seide his brother, 'be thou not wroth,
For to sene the han harme me were right loth;
I ne did it not, brother, but for a fondinge,
For to loken wher thou art stronge and art so yenge.'
'Come adoune than to me and graunt me my bone
Of oon thing I wil the axe and we shal saught sone.'
Doune than come his brother that fikel was and felle,
And was swith sore afeerd of the pestelle.
He seide, 'Brother Gamelyn axe me thi bone,
1056
And loke thou me blame but I it graunte sone.'
Than seide Gamelyn 'Brother, iwys,
And we shul be at one thou most graunte me this:
Alle that my fader me byquath whilst he was alyve,
Thow most do me it have if we shul not strive.'
'That shalt thou have, Gamelyn I swere be Cristes oore!
Al that thi fadere the byquathe, though thou wolde have more;
Thy londe that lith ley wel it shal be sawe,
And thine houses reised up that bene leide ful lawe.'
Thus seide the knyght to Gamelyn with mouthe,
And thought on falsnes as he wel couthe.
The knyght thought on tresoun and Gamelyn on noon,
And wente and kissed his brother and whan thei were at oon
Alas, yonge Gamelyne no thinge he ne wist
With such false tresoun his brother him kist!
Fitt 2
Lytheneth, and listeneth, and holdeth your tonge,
And ye shul here talking of Gamelyn the yonge.
Ther was there bisiden cride a wrastelinge,
And therfore ther was sette a ramme and a ringe;
And Gamelyn was in wille to wende therto,
Forto preven his myght what he coude doo.
'Brothere,' seide Gamelyn, 'by Seint Richere,
Thow most lene me tonyght a litel coursere
That is fresshe for the spore on forto ride;
I moste on an erande a litel here beside.'
'By god!' seide his brothere 'of stedes in my stalle
Goo and chese the the best spare noon of hem alle
Of stedes and of coursers that stoden hem byside;
And telle me, good brother, whider thou wilt ride.'
'Here beside, brother is cried a wrastelinge,
And therfore shal be sette a ram and a ringe;
Moche worschip it were brother to us alle,
Might I the ram and the ringe bringe home to this halle.'
A stede ther was sadeled smertly and skete;
Gamelyn did a peire spores fast on his fete.
He sette his foote in the stirop the stede he bistrode,
And towardes the wrastelinge the yonge childe rode.
1057
Whan Gamelyn the yonge was riden out atte gate,
The fals knyght his brother loked yit after thate,
And bysought Jesu Crist that is hevene kinge,
He myghte breke his necke in the wrestelinge.
As sone as Gamelyn come ther the place was,
He lighte doune of his stede and stood on the gras,
And ther he herde a frankeleyn 'weiloway' singe,
And bygonne bitterly his hondes forto wringe.
'Good man,' seide Gamelyn, 'whi mast thou this fare?
Is ther no man that may you helpen out of care?'
'Allas!' seide this frankeleyn, 'that ever was I bore!
For twey stalworth sones I wene that I have lore;
A champion is in the place that hath wrought me sorowe,
For he hath sclayn my two sones but if God hem borowe.
I will yeve ten pound by Jesu Christ! and more,
With the nones I fonde a man wolde handel hym sore.'
'Good man,' seide Gamelyn, 'wilt thou wele doon,
Holde my hors the whiles my man drowe of my shoon,
And helpe my man to kepe my clothes and my stede,
And I wil to place gon to loke if I may spede.'
'By God!' seide the frankleyn, 'it shal be doon;
I wil myself be thi man to drowe of thi shoon,
And wende thou into place, Jesu Crist the spede,
And drede not of thi clothes ne of thi good stede.'
Barefoot and ungirt Gamelyn inne came,
Alle that were in the place hede of him nam,
Howe he durst aventure him to doon his myght
That was so doghty a champion in wrasteling and in fight.
Up stert the champioun rapely anon,
And toward yonge Gamelyn byganne to gon,
And seide, 'Who is thi fadere and who is thi sire?
For sothe thou art a grete fool that thou come hire!'
Gamelyn answerde the champioun tho,
'Thowe knewe wel my fadere while he myght goo,
The whiles he was alyve, by seynt Martyn!
Sir John of Boundes was his name, and I am Gamelyne.'
'Felawe,' sayde the champion, 'so mot I thrive,
I knewe wel thi fadere the whiles he was alyve;
And thi silf, Gamelyn, I wil that thou it here,
While thou were a yonge boy a moche shrewe thou were.'
1058
Than seide Gamelyn and swore by Cristes ore,
'Now I am older wexe thou shalt finde me a more!'
'By God!' seide the champion 'welcome mote thou be!
Come thow onys in myn honde thou shalt nevere the.'
It was wel within the nyght and the mone shone,
Whan Gamelyn and the champioun togider gon gone.
The champion cast turnes to Gamelyne that was prest,
And Gamelyn stode and bad hym doon his best.
Than seide Gamelyn to the champioun,
'Thowe art fast aboute to bringe me adoun;
Now I have proved mony tornes of thine,
Thow most,' he seide, 'oon or two of myne.'
Gamelyn to the champioun yede smertely anoon,
Of all the turnes that he couthe he shewed him but oon,
And cast him on the lift side that thre ribbes to-brake,
And therto his owne arme that yaf a grete crake.
Than seide Gamelyn smertly anon,
'Shal it bi hold for a cast or ellis for non?'
'By God!' seide the champion, 'whedere it be,
He that cometh ones in thi honde shal he never the!'
Than seide the frankeleyn that had the sones there,
'Blessed be thou, Gamelyn, that ever thou bore were!'
The frankleyn seide to the champioun on hym stode hym noon eye,
'This is yonge Gamelyne that taught the this pleye.'
Agein answerd the champioun that liketh no thing wel,
'He is alther maister and his pley is right felle;
Sithen I wrasteled first it is goon yore,
But I was nevere in my lif handeled so sore.'
Gamelyn stode in the place anon without serk,
And seide, 'Yif ther be moo lat hem come to werk;
The champion that pyned him to worch sore,
It semeth by his countenance that he wil no more.'
Gamelyn in the place stode stille as stone,
For to abide wrastelinge but ther come none;
Ther was noon with Gamelyn that wold wrastel more,
For he handeled the champioun so wonderly sore.
Two gentile men that yemed the place,
Come to Gamelyn -- God yeve him goode grace! --
1059
And seide to him, 'Do on thi hosen and thi shoon,
For soth at this tyme this fare is doon.'
And than seide Gamelyn, 'So mot I wel fare,
I have not yete halvendele sold my ware.'
Thoo seide the champioun, 'So broke I my swere,
He is a fool that therof bieth thou selleth it so dere.'
Tho seide the frankeleyne that was in moche care,
'Felawe,' he saide 'whi lackest thou this ware?
By seynt Jame of Gales that mony man hath sought,
Yit is it to good chepe that thou hast bought.'
Thoo that wardeynes were of that wrastelinge
Come and brought Gamelyn the ramme and the rynge,
And Gamelyn bithought him it was a faire thinge,
And wente with moche joye home in the mornynge.
His brother see wher he came with the grete route,
And bad shitt the gate and holde hym withoute.
The porter of his lord was soor agaast,
And stert anoon to the gate and lokked it fast.
Fitt 3
Now lithenes and listneth both yonge and olde,
And ye schul here gamen of Gamelyn the bolde.
Gamelyn come to the gate forto have come inne,
And it was shette faste with a stronge pynne;
Than seide Gamelyn, 'Porter, undo the yate,
For good menys sones stonden ther ate.'
Than answerd the porter and swore by Goddys berd,
'Thow ne shalt, Gamelyne, come into this yerde.'
'Thow lixt,' seide Gamelyne 'so broke I my chyne!'
He smote the wikett with his foote and breke awaie the pyne.
The porter seie thoo it myght no better be,
He sette foote on erth and bygan to flee.
'By my feye,' seide Gamelyn 'that travaile is ylore,
For I am of fote as light as thou if thou haddest it swore.' 1
Gamelyn overtoke the porter and his tene wrake,
And girt him in the nek that the boon to-brake,
And toke hym by that oon arme and threwe hym in a welle,
Seven fadme it was depe as I have herde telle.
1060
Whan Gamelyn the yonge thus had plaied his playe,
Alle that in the yerde were drowen hem awaye;
Thei dredden him ful sore for werk that he wrought,
And for the faire company that he thider brought.
Gamelyn yede to the gate and lete it up wide;
He lete inne alle that gone wolde or ride,
And seide, 'Ye be welcome without eny greve,
For we wil be maisters here and axe no man leve.
Yusterday I lefte,' seide yonge Gamelyne,
'In my brothers seler fyve tonne of wyne;
I wil not this company partyn atwynne,
And ye wil done after me while sope is therinne;
And if my brother gruche or make foule chere,
Either for spence of mete and drink that we spende here,
I am oure catour and bere oure alther purs,
He shal have for his grucchinge Seint Maries curs.
My brother is a nigon, I swere be Cristes oore,
And we wil spende largely that he hath spared yore;
And who that make grucchinge that we here dwelle,
He shal to the porter into the drowe-welle.'
Seven daies and seven nyghtes Gamelyn helde his feest,
With moche solace was ther noon cheest;
In a litel torret his brother lay steke,
And see hem waast his good and dorst no worde speke.
Erly on a mornynge on the eight day,
The gestes come to Gamelyn and wolde gone her way.
'Lordes,' seide Gamelyn, 'will ye so hie?
Al the wyne is not yit dronke so brouke I myn ye.'
Gamelyn in his herte was ful woo,
Whan his gestes toke her leve fro hym for to go;
He wolde thei had dwelled lenger and thei seide nay,
But bytaught Gamelyn, 'God and good day.'
Thus made Gamelyn his feest and brought wel to ende,
And after his gestes toke leve to wende.
Fitt 4
Lithen and listen and holde your tunge,
And ye shal here game of Gamelyn the yonge;
Harkeneth, lordingges and listeneth aright,
1061
Whan alle gestis were goon how Gamelyn was dight.
Alle the while that Gamelyn heeld his mangerye,
His brothere thought on hym be wroke with his trecherye.
Whan Gamylyns gestes were riden and goon,
Gamelyn stood anon allone frend had he noon;
Tho aftere felle sone within a litel stounde,
Gamelyn was taken and ful hard ybounde.
Forth come the fals knyght out of the solere,
To Gamelyn his brother he yede ful nere,
And saide to Gamelyn, 'Who made the so bold
For to stroien the stoor of myn household?'
'Brother,' seide Gamelyn, 'wreth the right nought,
For it is many day gon sith it was bought;
For, brother, thou hast had by Seint Richere,
Of fiftene plowes of londe this sixtene yere,
And of alle the beestes thou hast forth bredde,
That my fader me byquath on his dethes bedde;
Of al this sixtene yere I yeve the the prowe,
For the mete and the drink that we han spended nowe.'
Than seide the fals knyght (evel mote he thee!)
'Harken, brothere Gamelyn what I wil yeve the;
For of my body, brother here geten have I none,
I wil make the myn here I swere by Seint John.'
'Par fay!' seide Gamelyn 'and if it so be,
And thou thenk as thou seist God yeelde it the!'
Nothinge wiste Gamelyn of his brother gile;
Therfore he hym bygiled in a litel while.
'Gamelyn,' seyde he, 'oon thing I the telle;
Thoo thou threwe my porter in the drowe-welle,
I swore in that wrethe and in that grete moote,
That thou shuldest be bounde bothe honde and fote;
This most be fulfilled my men to dote,
For to holden myn avowe as I the bihote.'
'Brother,' seide Gamelyn, 'as mote I thee!
Thou shalt not be forswore for the love of me.'
Tho maden thei Gamelyn to sitte and not stonde,
To thei had hym bounde both fote and honde.
The fals knyght his brother of Gamelyn was agast,
And sente efter fetters to fetter hym fast.
His brother made lesingges on him ther he stode,
1062
And tolde hem that commen inne that Gamelyn was wode.
Gamelyn stode to a post bounden in the halle,
Thoo that commen inne loked on hym alle.
Ever stode Gamelyn even upright!
But mete and drink had he noon neither day ne nyght.
Than seide Gamelyn, 'Brother, be myn hals,
Now have I aspied thou art a party fals;
Had I wist the tresoun that thou hast yfounde,
I wold have yeve strokes or I had be bounde!'
Gamelyn stode bounde stille as eny stone;
Two daies and two nyghtes mete had he none.
Than seide Gamelyn that stood ybounde stronge,
'Adam Spencere me thenketh I faste to longe;
Adam Spencere now I biseche the,
For the moche love my fadere loved the,
If thou may come to the keys lese me out of bonde,
And I wil part with the of my free londe.'
Than seide Adam that was the spencere,
'I have served thi brother this sixtene yere,
Yif I lete the gone out of his boure,
He wold saye afterwardes I were a traitour.'
'Adam,' seide Gamelyn, 'so brouke I myn hals!
Thow schalt finde my brother at the last fals;
Therfore brother Adam lose me out of bondes,
And I wil parte with the of my free londes.'
'Up such forward,' seide Adam, 'ywis,
I wil do therto al that in me is.'
'Adam,' seide Gamelyn 'as mote I the,
I wil holde the covenaunt and thou wil me.'
Anoon as Adams lord to bed was goon,
Adam toke the kayes and lete Gamelyn out anoon;
He unlocked Gamelyn both hondes and fete,
In hope of avauncement that he hym byhete.
Than seide Gamelyn, 'Thonked be Goddis sonde!
Nowe I am lose both fote and honde;
Had I nowe eten and dronken aright,
Ther is noon in this hous shuld bynde me this nyght.'
Adam toke Gamelyn as stille as eny stone,
And ladde him into the spence raply anon,
And sette him to sopere right in a privey styde,
1063
He bad him do gladly and so he dide.
Anoon as Gamelyn had eten wel and fyne,
And therto y-dronken wel of the rede wyne,
'Adam,' seide Gamelyn, 'what is nowe thi rede?
Or I go to my brother and gerd of his heed?'
'Gamelyn,' seide Adam, 'it shal not be so.
I can teche the a rede that is worth the twoo.
I wote wel for soth that this is no nay,
We shul have a mangerye right on Sonday;
Abbotes and priours mony here shul be,
And other men of holy chirch as I telle the;
Thou shal stonde up by the post as thou were bounde fast,
And I shal leve hem unloke that away thou may hem cast.
Whan that thei han eten and wasshen her handes,
Thow shalt biseche hem alle to bringe the oute of bondes;
And if thei willen borowe the that were good game,
Than were thou out of prisoun and out of blame;
And if ecche of hem saye to us nay,
I shal do another I swere by this day!
Thow shalt have a good staf and I wil have another,
And Cristes curs haf that on that failleth that other!'
'Ye for God,' seide Gamelyn 'I say it for me,
If I faille on my side evel mot I thee!
If we shul algate assoile hem of her synne,
Warne me, brother Adam, whan we shul bygynne.'
'Gamelyn,' seid Adam, 'by Seinte Charité,
I wil warne the biforn whan it shal be;
Whan I winke on the loke for to gone,
And caste away thi fetters and come to me anone.'
'Adam,' seide Gamelyn, 'blessed be thi bonys!
That is a good counseill yeven for the nonys;
Yif thei warne the me to bringe out of bendes,
I wil sette good strokes right on her lendes.'
Whan the Sonday was comen and folk to the feest,
Faire thei were welcomed both leest and mest;
And ever as thei at the haldore come inne,
They casten her yen on yonge Gamelyn.
The fals knyght his brother ful of trecherye,
Al the gestes that ther were at the mangerye,
1064
Of Gamelyn his brother he tolde hem with mouthe
Al the harme and the shame that he telle couthe.
Whan they were yserved of messes two or thre,
Than seide Gamelyn, 'How serve ye me?
It is not wel served by God that alle made!
That I sitte fastinge and other men make glade.'
The fals knyght his brother ther as he stode,
Told to all the gestes that Gamelyn was wode;
And Gamelyn stode stille and answerde nought,
But Adames wordes he helde in his thought.
Thoo Gamelyn gan speke doolfully withalle
To the grete lordes that seton in the halle:
'Lordes,' he seide 'for Cristes passioun,
Helpe to bringe Gamelyn out of prisoun.'
Than seide an abbot, sorowe on his cheke,
'He shal have Cristes curs and Seinte Maries eke,
That the out of prison beggeth or borowe,
And ever worth him wel that doth the moche sorowe.'
After that abbot than speke another,
'I wold thine hede were of though thou were my brother!
Alle that the borowe foule mot hem falle!'
Thus thei seiden alle that were in the halle.
Than seide a priour, evel mote he threve!
'It is grete sorwe and care boy that thou art alyve.'
'Ow!' seide Gamelyn, 'so brouke I my bone!
Now have I spied that frendes have I none
Cursed mote he worth both flesshe and blood,
That ever doth priour or abbot eny good!'
Adam the spencere took up the clothe,
And loked on Gamelyn and segh that he was wrothe;
Adam on the pantry litel he thought,
And two good staves to the halle door he brought,
Adam loked on Gamelyn and he was warre anoon,
And cast away the fetters and bygan to goon;
Whan he come to Adam he took that on staf,
And bygan to worch and good strokes yaf.
Gamelyn come into the halle and the spencer bothe,
And loked hem aboute as thei hadden be wrothe;
Gamelyn spreyeth holy watere with an oken spire,
1065
That some that stode upright felle in the fire.
Ther was no lewe man that in the halle stode,
That wolde do Gamelyn enything but goode,
But stoden bisides and lete hem both wirche,
For thei had no rewthe of men of holy chirche;
Abbot or priour, monk or chanoun,
That Gamelyn overtoke anoon they yeden doun
Ther was noon of alle that with his staf mette,
That he ne made hem overthrowe to quyte hem his dette.
'Gamelyn,' seide Adam, 'for Seinte Charité,
Pay good lyveré for the love of me,
And I wil kepe the door so ever here I masse!
Er they bene assoilled ther shal non passe.'
'Doute the not,' seide Gamelyn 'whil we ben ifere,
Kepe thow wel the door and I wil wirche here;
Bystere the, good Adam, and lete none fle,
And we shul telle largely how mony that ther be.'
'Gamelyn,' seide Adam, 'do hem but goode;
Thei bene men of holy churche drowe of hem no blode
Save wel the crownes and do hem no harmes,
But breke both her legges and sithen her armes.'
Thus Gamelyn and Adam wroughte ryght faste,
And pleide with the monkes and made hem agaste.
Thidere thei come ridinge joly with swaynes,
And home ayein thei were ladde in cartes and waynes.
Tho thei hadden al ydo than seide a grey frere,
'Allas! sire abbot what did we nowe here?
Whan that we comen hidere it was a colde rede,
Us had be bet at home with water and breed.'
While Gamelyn made orders of monke and frere,
Evere stood his brother and made foule chere;
Gamelyn up with his staf that he wel knewe,
And girt him in the nek that he overthrewe;
A litel above the girdel the rigge-boon he barst;
And sette him in the fetters theras he sat arst.
'Sitte ther, brother,' seide Gamelyn,
'For to colen thi body as I did myn.'
As swith as thei had wroken hem on her foon,
Thei asked water and wasshen anon,
What some for her love and some for her awe,
1066
Alle the servantes served hem on the beste lawe.
The sherreve was thennes but fyve myle,
And alle was tolde him in a lytel while,
Howe Gamelyn and Adam had ydo a sorye rees,
Boundon and wounded men ayeinst the kingges pees;
Tho bygan sone strif for to wake,
And the shereff about Gamelyn forto take.
Fitt 5
Now lithen and listen so God geve you good fyne!
And ye shul here good game of yonge Gamelyne.
Four and twenty yonge men that helde hem ful bolde,
Come to the shiref and seide that thei wolde
Gamelyn and Adam fette by her fay;
The sheref gave hem leve soth for to say;
Thei hiden fast wold thei not lynne,
To thei come to the gate there Gamelyn was inne.
They knocked on the gate the porter was nyghe,
And loked out atte an hool as man that was scleghe.
The porter hadde bihold hem a litel while,
He loved wel Gamelyn and was dradde of gyle,
And lete the wikett stonde ful stille,
And asked hem without what was her wille.
For all the grete company speke but oon,
'Undo the gate, porter and lat us in goon.'
Than seide the porter 'So brouke I my chyn,
Ye shul saie youre erand er ye come inne.'
'Sey to Gamelyn and Adam if theire wil be,
We wil speke with hem two wordes or thre.'
'Felawe,' seide the porter 'stonde ther stille,
And I wil wende to Gamelyn to wete his wille.'
Inne went the porter to Gamelyn anoon,
And saide, 'Sir, I warne you here ben comen youre foon;
The shireves men bene at the gate,
Forto take you both ye shul not scape.'
'Porter,' seide Gamelyn, 'so mote I the!
I wil alowe thi wordes whan I my tyme se.
Go ageyn to the gate and dwelle with hem a while,
And thou shalt se right sone porter, a gile.'
1067
'Adam,' seide Gamelyn, 'hast the to goon;
We han foo men mony and frendes never oon;
It bene the shireves men that hider bene comen,
Thei ben swore togidere that we shal be nomen.'
'Gamelyn,' seide Adam, 'hye the right blyve,
And if I faile the this day evel mot I thrive!
And we shul so welcome the shyreves men,
That some of hem shal make her beddes in the fenne.'
At a postern gate Gamelyn out went,
And a good cartstaf in his hondes hent;
Adam hent sone another grete staff
For to helpen Gamelyne and good strokes yaf.
Adam felled tweyn and Gamelyn thre,
The other sette fete on erthe and bygan to flee.
'What' seide Adam, 'so evere here I masse!
I have right good wyne drynk er ye passe!'
'Nay, by God!' seide thei, 'thi drink is not goode,
It wolde make a mannys brayn to lyen on his hode.'
Gamelyn stode stille and loked hym aboute,
And seide 'The shyref cometh with a grete route.'
'Adam,' seyde Gamelyn 'what bene now thi redes?
Here cometh the sheref and wil have our hedes.'
Adam seide to Gamelyn 'My rede is now this,
Abide we no lenger lest we fare amys:
I rede we to wode gon er we be founde,
Better is ther louse than in the toune bounde.'
Adam toke by the honde yonge Gamelyn;
And every of hem dronk a draught of wyn,
And after token her cours and wenten her way;
Tho fonde the scherreve nyst but non aye.
The shirrive light doune and went into halle,
And fonde the lord fetred faste withalle.
The shirreve unfetred hym right sone anoon,
And sente aftere a leche to hele his rigge boon.
Lat we now the fals knyght lye in hys care,
And talke we of Gamelyn and of his fare.
Gamelyn into the wode stalked stille,
And Adam Spensere liked right ille;
Adam swore to Gamelyn, 'By Seint Richere,
1068
Now I see it is mery to be a spencere,
Yit lever me were kayes to bere,
Than walken in this wilde wode my clothes to tere.'
'Adam,' seide Gamelyn, 'dismay the right nought;
Mony good mannys child in care is brought.'
As thei stode talkinge bothen in fere,
Adam herd talking of men and right nyghe hem thei were.
Tho Gamelyn under wode loked aright,
Sevene score of yonge men he seye wel ydight;
Alle satte at the mete compas aboute.
'Adam,' seide Gamelyn, 'now have I no doute,
Aftere bale cometh bote thorgh Goddis myght;
Me think of mete and drynk I have a sight.'
Adam loked thoo under wode bough,
And whan he segh mete was glad ynogh;
For he hoped to God to have his dele,
And he was sore alonged after a mele.
As he seide that worde the mayster outlawe
Saugh Adam and Gamelyn under the wode shawe.
'Yonge men,' seide the maistere 'by the good Rode,
I am ware of gestes God send us goode;
Yond ben twoo yonge men wel ydight,
And parenture ther ben mo whoso loked right.
Ariseth up, yonge men and fette hem to me;
It is good that we weten what men thei be.'
Up ther sterten sevene from the dynere,
And metten with Gamelyn and Adam Spencere.
Whan thei were nyghe hem than seide that oon,
'Yeeldeth up, yonge men your bowes and your floon.'
Than seide Gamelyn that yong was of elde,
'Moche sorwe mote thei have that to you hem yelde!
I curs noon other but right mysilve;
Thoo ye fette to you fyve than be ye twelve!'
Whan they harde by his word that myght was in his arme,
Ther was noon of hem that wolde do hym harme,
But seide to Gamelyn myldely and stille,
'Cometh afore our maister and seith to hym your wille.'
'Yong men,' seide Gamelyn, 'be your lewté,
What man is youre maister that ye with be?'
Alle thei answerd without lesing,
'Our maister is crowned of outlawe king.'
1069
'Adam,' seide Gamelyn, 'go we in Cristes name;
He may neither mete ne drink warne us for shame.
If that he be hende and come of gentil blood,
He wil yeve us mete and drink and do us som gode.'
'By Seint Jame!' seide Adam, 'what harme that I gete,
I wil aventure me that I had mete.'
Gamelyn and Adam went forth in fere,
And thei grette the maister that thei fond there.
Than seide the maister king of outlawes,
'What seche ye, yonge men, under the wode shawes?'
Gamelyn answerde the king with his croune,
'He most nedes walk in feeld that may not in toune.
Sire, we walk not here no harme to doo,
But yif we mete a deer to shete therto,
As men that bene hungry and mow no mete fynde,
And bene harde bystad under wode lynde.'
Of Gamelyns wordes the maister had reuthe,
And seide, 'Ye shul have ynow have God my trouth!'
He bad hem sitte doun for to take rest;
And bad hem ete and drink and that of the best.
As they eten and dronken wel and fyne,
Than seide on to another, 'This is Gamelyne.'
Tho was the maistere outlaw into counseile nome,
And tolde howe it was Gamelyn that thider was come.
Anon as he herd how it was byfalle,
He made him maister under hym over hem alle.
Withinne the thridde weke hym come tydinge,
To the maistere outlawe that was her kinge,
That he shuld come home his pees was made;
And of that good tydinge he was ful glade.
Thoo seide he to his yonge men soth forto telle,
'Me bene comen tydinges I may no lenger dwelle.'
Tho was Gamelyn anoon withoute taryinge,
Made maister outlawe and crowned her kinge.
Whan Gamelyn was crowned king of outlawes,
And walked had a while under the wode shawes,
The fals knyght his brother was sherif and sire,
And lete his brother endite for hate and for ire.
Thoo were his boond men sory and no thing glade,
Whan Gamelyn her lord wolfeshede was made;
1070
And sente out of his men wher thei might hym fynde,
For to go seke Gamelyne under the wode lynde,
To telle hym tydinge the wynde was wente,
And al his good reved and al his men shente.
Whan thei had hym founden on knees thei hem setten,
And adoune with here hodes and her lord gretten;
'Sire, wreth you not for the good Rode,
For we han brought you tyddyngges but thei be not gode.
Now is thi brother sherreve and hath the bayly,
And hath endited the and wolfesheed doth the crye.'
'Allas!' seide Gamelyn, 'that ever I was so sclak
That I ne had broke his nek whan I his rigge brak!
Goth, greteth wel myn husbondes and wif,
I wil be at the nexte shyre have God my lif!'
Gamelyn come redy to the nexte shire,
And ther was his brother both lord and sire.
Gamelyn boldely come into the mote halle,
And putte adoun his hode amonge tho lordes alle;
'God save you, lordinggs that here be!
But broke bak sherreve evel mote thou thee!
Whi hast thou don me that shame and vilenye,
For to lat endite me and wolfeshede do me crye?'
Thoo thoghte the fals knyght forto bene awreke,
And lette Gamelyn most he no thinge speke;
Might ther be no grace but Gamelyn atte last
Was cast in prison and fettred faste.
Gamelyn hath a brothere that highte Sir Ote,
Als good an knyght and hende as might gon on foote.
Anoon yede a massager to that good knyght
And tolde him altogidere how Gamelyn was dight.
Anoon whan Sire Ote herd howe Gamelyn was dight,
He was right sory and no thing light,
And lete sadel a stede and the way name,
And to his tweyne bretheren right sone he came.
'Sire,' seide Sire Ote to the sherreve thoo,
'We bene but three bretheren shul we never be mo;
And thou hast prisoned the best of us alle;
Such another brother evel mote hym byfalle!'
'Sire Ote,' seide the fals knyght, 'lat be thi cors;
By God, for thi wordes he shal fare the wors;
To the kingges prisoun he is ynome,
1071
And ther he shal abide to the justice come.'
'Par de!' seide Sir Ote, 'better it shal be;
I bid hym to maynprise that thou graunte me
To the next sitting of delyveraunce,
And lat than Gamelyn stonde to his chaunce.'
'Brother, in such a forward I take him to the;
And by thine fader soule that the bigate and me,
But he be redy whan the justice sitte,
Thou shalt bere the juggement for al thi grete witte.'
'I graunte wel,' seide Sir Ote, 'that it so be.
Lat delyver him anoon and take hym to me.'
Tho was Gamelyn delyvered to Sire Ote, his brother;
And that nyght dwelled the oon with the other.
On the morowe seide Gamelyn to Sire Ote the hende,
'Brother,' he seide, 'I mote forsoth from you wende
To loke howe my yonge men leden her liff,
Whedere thei lyven in joie or ellis in striff.'
'By God' seyde Sire Ote, 'that is a colde rede,
Nowe I se that alle the carke schal fal on my hede;
For whan the justice sitte and thou be not yfounde,
I shal anoon be take and in thi stede ibounde.'
'Brother,' seide Gamelyn, 'dismay you nought,
For by saint Jame in Gales that mony men hath sought,
Yif that God almyghty holde my lif and witte,
I wil be redy whan the justice sitte.'
Than seide Sir Ote to Gamelyn, 'God shilde the fro shame;
Come whan thou seest tyme and bringe us out of blame.'
Fitt 6
Litheneth, and listeneth and holde you stille,
And ye shul here how Gamelyn had al his wille.
Gamelyn went under the wode-ris,
And fonde ther pleying yenge men of pris.
Tho was yonge Gamelyn right glad ynoughe,
Whan he fonde his men under wode boughe.
Gamelyn and his men talkeden in fere,
And thei hadde good game her maister to here;
His men tolde him of aventures that they had founde,
And Gamelyn tolde hem agein howe he was fast bounde.
1072
While Gamelyn was outlawe had he no cors;
There was no man that for him ferde the wors,
But abbots and priours, monk and chanoun;
On hem left he nought whan he myghte hem nome.
While Gamelyn and his men made merthes ryve,
The fals knyght his brother evel mot he thryve!
For he was fast aboute both day and other,
For to hiren the quest to hongen his brother.
Gamelyn stode on a day and byheeld
The wodes and the shawes and the wild feeld,
He thoughte on his brothere how he hym byhette
That he wolde be redy whan the justice sette;
He thought wel he wold without delay,
Come tofore the justice to kepen his day,
And saide to his yonge men, 'Dighteth you yare,
For whan the justice sitte we most be thare,
For I am under borowe til that I come,
And my brother for me to prison shal be nome.'
'By Seint Jame!' seide his yonge men, 'and thou rede therto,
Ordeyn how it shal be and it shal be do.'
While Gamelyn was comyng ther the justice satte,
The fals knyght his brother forgate he not that,
To hire the men of the quest to hangen his brother;
Thoughe thei had not that oon thei wolde have that other
Tho come Gamelyn from under the wode-ris,
And brought with hym yonge men of pris
'I see wel,' seide Gamelyn, 'the justice is sette;
Go aforn, Adam, and loke how it spette.'
Adam went into the halle and loked al aboute,
He segh there stonde lordes grete and stoute,
And Sir Ote his brother fetred ful fast;
Thoo went Adam out of halle as he were agast.
Adam seide to Gamelyn and to his felawes alle,
'Sir Ote stont fetered in the mote halle.'
'Yonge men,' seide Gamelyn, 'this ye heeren alle:
Sir Ote stont fetered in the mote halle.
If God geve us grace well forto doo,
He shal it abigge that it broughte therto.'
Than seide Adam that lockes had hore,
'Cristes curs mote he have that hym bonde so sore!
1073
And thou wilt, Gamelyn, do after my rede,
Ther is noon in the halle shal bere awey his hede.'
'Adam,' seide Gamelyn, 'we wil not do soo,
We wil slee the giltif and lat the other go.
I wil into the halle and with the justice speke;
Of hem that bene giltif I wil ben awreke.
Lat no skape at the door take, yonge men, yeme;
For I wil be justice this day domes to deme.
God spede me this day at my newe werk!
Adam, com with me for thou shalt be my clerk.'
His men answereden hym and bad don his best,
'And if thou to us have nede thou shalt finde us prest;
We wil stonde with the while that we may dure;
And but we worchen manly pay us none hure.'
'Yonge men,' seid Gamelyn, 'so mot I wel the!
A trusty maister ye shal fynde me.'
Right there the justice satte in the halle,
Inne went Gamelyn amonges hem alle.
Gamelyn lete unfetter his brother out of bende.
Than seide Sire Ote his brother that was hende,
'Thow haddest almost, Gamelyn, dwelled to longe,
For the quest is out on me that I shulde honge.'
'Brother,' seide Gamelyn, 'so God yeve me good rest!
This day shul thei be honged that ben on the quest;
And the justice both that is the juge man,
And the sherreve also thorgh hym it bigan.
Than seide Gamelyn to the justise,
'Now is thi power don, the most nedes rise;
Thow hast yeven domes that bene evel dight,
I will sitten in thi sete and dressen hem aright.'
The justice satte stille and roos not anon;
And Gamelyn cleved his chekebon;
Gamelyn toke him in his armes and no more spake,
But threwe hym over the barre and his arme brake.
Dorst noon to Gamelyn seie but goode,
Forfeerd of the company that without stoode.
Gamelyn sette him doun in the justise sete,
And Sire Ote his brother by him and Adam at his fete.
Whan Gamelyn was sette in the justise stede,
Herken of a bourde that Gamelyn dede.
1074
He lete fetter the justise and his fals brother,
And did hem com to the barre that on with that other.
Whan Gamelyn had thus ydon had he no rest,
Til he had enquered who was on his quest
Forto demen his brother Sir Ote for to honge;
Er he wist what thei were hym thought ful longe.
But as sone as Gamelyn wist where thei were,
He did hem everechon fetter in fere,
And bringgen hem to the barre and setten in rewe;
'By my feith!' seide the justise, 'the sherrive is a shrewe!'
Than seide Gamelyn to the justise,
'Thou hast yove domes of the worst assise;
And the twelve sesoures that weren on the quest,
Thei shul be honged this day so have I good rest!'
Than seide the sheref to yonge Gamelyn,
'Lord, I crie thee mercie brother art thou myn.'
'Therfor,' seide Gamelyn, 'have thou Cristes curs,
For and thow were maister I shuld have wors.'
For to make shorte tale and not to longe,
He ordeyned hym a quest of his men stronge;
The justice and the shirreve both honged hie,
To weyven with the ropes and the winde drye;
And the twelve sisours (sorwe have that rekke!)
Alle thei were honged fast by the nekke.
Thus endeth the fals knyght with his trecherye,
That ever had lad his lif in falsenesse and folye.
He was honged by the nek and not by the purs,
That was the mede that he had for his faders curs.
Sire Ote was eldest and Gamelyn was yenge,
Wenten to her frendes and passed to the kinge;
Thei maden pees with the king of the best sise.
The king loved wel Sir Ote and made hym justise.
And after, the king made Gamelyn in est and in west,
The cheef justice of his free forest;
Alle his wight yonge men the king foryaf her gilt,
And sithen in good office the king hath hem pilt,
Thus wane Gamelyn his land and his lede,
And wreke him on his enemyes and quytte hem her mede;
And Sire Ote his brother made him his heire,
And sithen wedded Gamelyn a wif good and faire;
1075
They lyved togidere the while that Crist wolde,
And sithen was Gamelyn graven under molde.
And so shull we alle may ther no man fle:
God bring us to that joye that ever shal be!
~ Anonymous Olde English,#NFDB
18:Cleanness
Clannesse who so kyndly cowþe comende
& rekken vp alle þe resounz þat ho by ri3t askez,
Fayre formez my3t he fynde in for[þ]ering his speche
& in þe contrare kark & combraunce huge.
For wonder wroth is þe Wy3þat wro3t alle þinges
Wyth þe freke þat in fylþe fol3es Hym after,
As renkez of relygioun þat reden & syngen
& aprochen to hys presens & prestez arn called;
Thay teen vnto his temmple & temen to hym seluen,
Reken with reuerence þay rychen His auter;
Þay hondel þer his aune body & vsen hit boþe.
If þay in clannes be clos þay cleche gret mede;
Bot if þay conterfete crafte & cortaysye wont,
As be honest vtwyth & inwith alle fylþez,
Þen ar þay synful hemself & sulped altogeder
Boþe God & His gere, & hym to greme cachen.
He is so clene in His courte, þe Kyng þat al weldez,
& honeste in His housholde & hagherlych serued
With angelez enourled in alle þat is clene,
Boþ withine & withouten in wedez ful bry3t;
Nif he nere scoymus & skyg & non scaþe louied,
Hit were a meruayl to much, hit mo3t not falle.
Kryst kydde hit Hymself in a carp onez,
Þeras He heuened a3t happez & hy3t hem her medez.
Me mynez on one amonge oþer, as Maþew recordez,
Þat þus clanness vnclosez a ful cler speche:
Þe haþel clene of his hert hapenez ful fayre,
For he schal loke on oure Lorde with a bone chere';
As so saytz, to þat sy3t seche schal he neuer
Þat any vnclannesse hatz on, auwhere abowte;
For He þat flemus vch fylþe fer fro His hert
May not byde þat burre þat hit His body ne3en.
Forþy hy3not to heuen in haterez totorne,
Ne in þe harlatez hod, & handez vnwaschen.
For what vrþly haþel þat hy3honour haldez
Wolde lyke if a ladde com lyþerly attyred,
When he were sette solempnely in a sete ryche,
Abof dukez on dece, with dayntys serued?
Þen þe harlot with haste helded to þe table,
55
With rent cokrez at þe kne & his clutte traschez,
& his tabarde totorne, & his totez oute,
Oþer ani on of alle þyse, he schulde be halden vtter,
With mony blame ful bygge, a boffet peraunter,
Hurled to þe halle dore & harde þeroute schowued,
& be forboden þat bor3e to bowe þider neuer,
On payne of enprysonment & puttyng in stokkez;
& þus schal he be schent for his schrowde feble,
Þa3neuer in talle ne in tuch he trespas more.
& if vnwelcum he were to a worþlych prynce,
3et hym is þe hy3e Kyng harder in her euen;
As Maþew melez in his masse of þat man ryche,
Þat made þe mukel mangerye to marie his here dere,
& sende his sonde þen to say þat þay samne schulde,
& in comly quoyntis to com to his feste:
'For my boles & my borez arn bayted & slayne,
& my fedde foulez fatted with scla3t,
My polyle þat is penne-fed & partrykez boþe,
Wyth scheldez of wylde swyn, swanez & cronez,
Al is roþeled & rosted ry3t to þe sete;
Comez cof to my corte, er hit colde worþe.'
When þay knewen his cal þat þider com schulde,
Alle excused hem by þe skyly he scape by mo3t.
On hade bo3t hym a bor3, he sayde, by hys trawþe:
'Now turne I þeder als tyd þe toun to byholde.'
Anoþer nayed also & nurned þis cawse:
'I haf 3erned & 3at 3okkez of oxen,
& for my hy3ez hem bo3t; to bowe haf I mester,
To see hem pulle in þe plow aproche me byhouez.'
'& I haf wedded a wyf,' so wer hym þe þryd;
'Excuse me at þe court, I may not com þere.'
Þus þay dro3hem adre3with daunger vchone,
Þat non passed to þe plate þa3he prayed were.
Thenne þe ludych lorde lyked ful ille,
& hade dedayn of þat dede; ful dry3ly he carpez.
He saytz: 'Now for her owne sor3e þay forsaken habbez;
More to wyte is her wrange þen any wylle gentyl.
Þenne gotz forth, my gomez, þe grete streetez,
& forsettz on vche a syde þe cete aboute;
Þe wayferande frekez, on fote & on hors,
Boþe burnez & burdez, þe better & þe wers,
Laþez hem alle luflyly to lenge at my fest,
56
& bryngez hem blyþly to bor3e as barounez þay were,
So þat my palays plat ful be py3t al aboute;
Þise oþer wrechez iwysse worþy no3t wern.'
Þen þay cayred & com þat þe cost waked,
Bro3ten bachlerez hem wyth þat þay by bonkez metten,
Swyerez þat swyftly swyed on blonkez,
& als fele vpon fote, of fre & of bonde.
When þay com to þe courte keppte weren þay fayre,
Sty3tled with þe stewarde, stad in þe halle,
Ful manerly with marchal mad for to sitte,
As he watz dere of degre dressed his seete.
Þenne seggez to þe souerayn sayden þerafter:
'Lo! Lorde, with your leue, at your lege heste
& at þi banne we haf bro3t, as þou beden habbez,
Mony renischsche renkez, & 3et is roum more.'
Sayde þe lorde to þo ledez, 'Laytez 3et ferre,
Ferre out in þe felde, & fechez mo gestez;
Waytez gorstez & greuez, if ani gomez lyggez;
Whatkyn folk so þer fare, fechez hem hider;
Be þay fers, be þay feble, forlotez none,
Be þay hol, be þay halt, be þay ony3ed,
& þa3þay ben boþe blynde & balterande cruppelez,
Þat my hous may holly by halkez by fylled.
For, certez, þyse ilk renkez þat me renayed habbe,
& denounced me no3t now at þis tyme,
Schul neuer sitte in my sale my soper to fele,
Ne suppe on sope of my seve, þa3þa3þay swelt schulde.'
Thenne þe sergauntez, at þat sawe, swengen þeroute,
& diden þe dede þat [watz] demed, as he deuised hade,
& with peple of alle plytez þe palays þay fyllen;
Hit weren not alle on wyuez sunez, wonen with on fader.
Wheþer þay wern worþy oþer wers, wel wern
þay stowed,
Ay þe best byfore & bry3test atyred,
Þe derrest at þe hy3e dese, þat dubbed wer fayrest,
& syþen on lenþe bilooghe ledez inogh.
& ay a[s] segge[s] [serly] semed by her wedez,
So with marschal at her mete mensked þay were.
Clene men in compaynye forknowen wern lyte,
& 3et þe symplest in þat sale watz serued to þe fulle,
Boþe with menske & with mete & mynstrasy noble,
& alle þe laykez þat a lorde a3t in londe schewe.
57
& þay bigonne to be glad þat god drink haden.
& vch mon with his mach made hym at ese.
Now inmyddez þe mete þe mayster hym biþo3t
Þat he wolde se þe semble þat samned was þere,
& rehayte rekenly þe riche & þe pou[eren],
& cherisch hem alle with his cher, & chaufen her joye.
Þen he bowez fro his bour into þe brode halle
& to þe best on þe bench, & bede hym be myry,
Solased hem with semblaunt & syled fyrre,
Tron fro table to table & talkede ay myrþe.
Bot as he ferked ouer þe flor, he fande with his y3e,
Hit watz not for a halyday honestly arayed,
A þral þry3t in þe þrong vnþryuandely
cloþed,
Ne no festiual frok, bot fyled with werkkez;
Þe gome watz vngarnyst with god men to dele.
& gremed þerwith þe grete lorde, & greue hym he þo3t.
'Say me, frende,' quoþ þe freke with a felle chere,
'Hov wan þou into þis won in wedez so fowle?
Þe abyt þat þou hatz vpon, no halyday hit menskez;
Þou, burne, for no brydale art busked in wedez.
How watz þou hardy þis hous for þyn vnhap [to] ne3e
In on so ratted a robe & rent at þe sydez?
Þow art a gome vngoderly in þat goun febele;
Þou praysed me & my place ful pouer & ful [g]nede,
Þat watz so prest to aproche my presens hereinne.
Hopez þou I be a harlot þi erigaut to prayse?'
Þat oper burne watz abayst of his broþe wordez,
& hurkelez doun with his hede, þe vrþe he biholdez;
He watz so scoumfit of his scylle, lest he skaþe hent,
Þat he ne wyst on worde what he warp schulde.
Þen þe lorde wonder loude laled & cryed,
& talkez to his tormenttourez: 'Takez hym,' he biddez,
'Byndez byhynde, at his bak, boþe two his handez,
& felle fetterez to his fete festenez bylyue;
Stik hym stifly in stokez, & stekez hym þerafter
Depe in my doungoun þer doel euer dwellez,
Greuing & gretyng & gryspyng harde
Of teþe tenfully togeder, to teche hym be quoynt.'
Thus comparisunez Kryst þe kyndom of heuen
To þis frelych feste þat fele arn to called;
For alle arn laþed luflyly, þe luþer & þe better,
58
Þat euer wern ful3ed in font, þat fest to haue.
Bot war þe wel, if þou wylt, þy wedez ben clene
& honest for þe halyday, lest þou harme lache,
For aproch þou to þat Prynce of parage noble,
He hates helle no more þen hem þat ar sowle.
Wich arn þenne þy wedez þou wrappez þe inne,
Þat schal schewe hem so schene schrowde of þe best?
Hit arn þy werkez, wyterly, þat þou wro3t hauez,
& lyued with þe lykyng þat ly3e in þyn hert;
Þat þo be frely & fresch fonde in þy lyue,
& fetyse of a fayr forme to fote & to honde,
& syþen alle þyn oþer lymez lapped ful clene;
Þenne may þou se þy Sauior & His sete ryche.
For fele[r] fautez may a freke forfete his blysse,
Þat he þe Souerayn ne se, þen for slauþe one;
As for bobaunce & bost & bolnande priyde
Þroly into þe deuelez þrote man þryngez bylyue.
For couetyse & colwarde & croked dedez,
For monsworne & menscla3t & to much drynk,
For þefte & for þrepyng, vnþonk may mon haue;
For roborrye & riboudrye & resounez vntrwe,
& dsyheriete & depryue dowrie of wydoez,
For marryng of maryagez & mayntnaunce of schrewez,
For traysoun & trichcherye & tyrauntyre boþe,
& for fals famacions & fayned lawez;
Man may mysse þe myrþe þat much is to prayse
For such vnþewez as þise, & þole much payne,
& in þe Creatores cort com neuermore,
Ne neuer see Hym with sy3t for such sour tournez.
Bot I haue herkned & herde of mony hy3e clerkez,
& als in resounez of ry3t red hit myseluen,
Þat þat ilk proper Prynce þat paradys weldez
Is displesed at vch a poynt þat plyes to scaþe;
Bot neuer 3et in no boke breued I herde
Þat euer He wrek so wyþerly on werk þat He made,
Ne venged for no vilte of vice ne synne,
Ne so hastyfly watz hot for hatel of His wylle,
Ne neuer so sodenly so3t vnsoundely to weng,
As for fylþe of þe flesch þat foles han vsed;
For, as I fynde, þer He for3et alle His fre þewez,
& wex wod to þe wrache for wrath at His hert.
For þe fyrste felonye þe falce fende wro3t
59
Whyl he watz hy3e in þe heuen houen vpon lofte,
Of alle þyse aþel aungelez attled þe fayrest:
& he vnkyndely, as a karle, kydde a reward.
He se3no3t bot hymself how semly he were,
Bot his Souerayn he forsoke & sade þyse wordez:
`I schal telde vp my trone in þe tramountayne,
& by lyke to þat Lorde þat þe lyft made.'
With þis worde þat he warp, þe wrake on hym ly3t:
Dry3tyn with His dere dom hym drof to þe abyme,
In þe mesure of His mode, His metz neuer þe lasse.
Bot þer He tynt þe tyþe dool of His tour ryche:
Þa3þe feloun were so fers for his fayre wedez
& his glorious glem þat glent so bry3t,
As sone as Dry3tynez dome drof to hymseluen,
Þikke þowsandez þro þrwen þeroute,
Fellen fro þe frymament fendez ful blake,
Sweued at þe fryst swap as þe snaw þikke,
Hurled into helle-hole as þe hyue swarmez.
Fylter fenden folk forty dayez lencþe,
Er þat styngande storme stynt ne my3t;
Bot as smylt mele vnder smal siue smokez forþikke.
So fro heuen to helle þat hatel schor laste,
On vche syde of þe worlde aywhere ilyche.
3is, hit watz a brem brest & a byge wrache,
& 3et wrathed not þe Wy3; ne þe wrech sa3tled,
Ne neuer wolde, for wyl[fulnes], his worþy God knawe,
Ne pray Hym for no pite, so proud watz his wylle.
Forþy þa3þe rape were rank, þe rawþe watz
lytt[el];
Þa3he be kest into kare, he kepes no better.
Bot þat oper wrake þat wex, on wy3ez hit ly3t
Þur3þe faut of a freke þat fayled in trawþe,
Adam inobedyent, ordaynt to blysse.
Þer pryuely in paradys his place watz devised,
To lyue þer in lykyng þe lenþe of a terme,
& þenne enherite þat home þat aungelez forgart;
Bot þur3þe eggyng of Eue he ete of an apple
Þat enpoysened alle peplez þat parted fro hem boþe,
For a defence þat watz dy3t of Dry3tyn Seluen,
& a payne þeron put & pertly halden.
Þe defence watz þe fryt þat þe freke towched,
& þe dom is þe deþe þat drepez vus alle;
60
Al in mesure & meþe watz mad þe vengiaunce,
& efte amended with a mayden þat make had neuer.
Bot in þe þryd watz forþrast al þat þryue schuld:
Þer watz malys mercyles & mawgre much scheued,
Þat watz for fylþe vpon folde þat þe folk vsed,
Þat þen wonyed in þe worlde withouten any maysterz.
Hit wern þe fayrest of forme & of face als,
Þe most & þe myriest þat maked wern euer,
Þe styfest, þe stalworþest þat stod euer on fete,
& lengest lyf in hem lent of ledez alle oþer.
For hit was þe forme foster þat þe folde bred,
Þe aþel aunceterez sunez pat Adam watz called,
To wham God hade geuen alle þat gayn were,
Alle þe blysse boute blame þat bodi my3t haue;
& þose lykkest to þe lede, þat lyued next after;
Forþy so semly to see syþen wern none.
Þer watz no law to hem layd bot loke to kynde,
& kepe to hit, & alle hit cors clanly fulfylle.
& þenne founden þay fylþe in fleschlych dedez,
& controeued agayn kynde contrare werkez,
& vsed hem vnþryftyly vchon on oþer,
& als with oþer, wylsfully, upon a wrange wyse:
So ferly fowled her flesch þat þe fende loked
How þe de3ter of þe douþe wern derelych fayre,
& fallen in fela3schyp with hem on folken wyse,
& engendered on hem jeauntez with her japez ille.
Þose wern men meþelez & ma3ty on vrþe,
Þat for her lodlych laykez alosed þay were;
He watz famed for fre þat fe3t loued best,
& ay þe bigest in bale þe best watz halden.
& þenne euelez on erþe ernestly grewen
& multyplyed monyfolde inmongez mankynde,
For þat þe ma3ty on molde so marre þise oþer
Þat þe Wy3e þat al wro3t ful wroþly bygynnez.
When He knew vche contre coruppte in hitseluen,
& vch freke forloyned fro þe ry3t wayez,
Felle temptande tene towched His hert.
As wy3e wo hym withinne, werp to Hymseluen:
'Me forþynkez ful much þat euer I mon made,
Bot I schal delyuer & do away þat doten on þis molde,
& fleme out of þe folde al þat flesch werez,
Fro þe burne to þe best, fro bryddez to fyschez;
61
Al schal doun & be ded & dryuen out of erþe
Þat euer I sette saule inne; & sore hit Me rwez
Þat euer I made hem Myself; bot if I may herafter,
I schal wayte to be war her wrenchez to kepe.'
Þenne in worlde watz a wy3e wonyande on lyue,
Ful redy & ful ry3twys, & rewled hym fayre,
In þe drede of Dry3tyn his dayez he vsez,
& ay glydande wyth his God, his grace watz þe more.
Hym watz þe nome Noe, as is innoghe knawen.
He had þre þryuen sunez, & þay þre wyuez:
Sem soþly þat on, þat oþer hy3t Cam,
& þe jolef Japheth watz gendered þe þryd.
Now God in nwy to Noe con speke
Wylde wrakful wordez, in His wylle greued:
'Þe ende of alle kynez flesch þat on vrþe meuez
Is fallen forþwyth My face, & forþer hit I þenk.
With her vnworþelych werk Me wlatez withinne;
Þe gore þerof Me hatz greued & þe glette nwyed.
I schal strenkle My distresse, & strye al togeder,
Boþe ledez & londe & alle þat lyf habbez.
Bot make to þe a mancioun, & þat is My wylle,
A cofer closed of tres, clanlych planed.
Wyrk wonez þerinne for wylde & for tame,
& þenne cleme hit with clay comly within[n]e,
& alle þe endentur dryuen daube withouten.
& þus of lenþe & of large þat lome þou make:
Þre hundred of cupydez þou holde to þe lenþe,
Of fyfty fayre ouerþwert forme þe brede;
& loke euen þat þyn ark haue of he3þe þrette,
& a wyndow wyd vpon[ande] wro3t vpon lo[f]te,
In þe compas of a cubit kyndely sware;
A wel dutande dor, don on þe syde;
Haf hallez þerinne & halkez ful mony,
Boþe boske[n]z & bourez & wel bounden penez.
For I schal waken vp a water to wasch alle þe worlde,
& quelle alle þat is quik with quauende flodez,
Alle þat glydez & gotz & gost of lyf habbez;
I schal wast with My wrath þat wons vpon vrþe.
Bot My forwarde with þe I festen on þis wyse,
For þou in reysoun hatz rengned & ry3twys ben euer:
Þou schal enter þis ark with þyn aþel barnez
& þy wedded wyf; with þe þou take
62
Þe makez of þy myry sunez; þis meyny of a3te
I schal saue of monnez saulez, & swelt þose oþer.
Of vche best þat berez lyf busk þe a cupple,
Of vche clene comly kynde enclose seuen makez,
Of vche horwed in ark halde bot a payre,
For to saue Me þe sede of alle ser kyndez.
& ay þou meng with þe malez þe mete ho-bestez,
Vche payre by payre to plese ayþer oþer;
With alle þe fode þat may be founde frette þy cofer,
For sustnaunce to yowself & also þose oþer.'
Ful grayþely gotz þis god man & dos Godez hestes,
In dry3dred & daunger þat durst do non oþer.
Wen hit watz fettled & forged & to þe fulle grayþed,
Þenn con Dry3ttyn hym dele dry3ly þyse wordez.
'Now Noe,' quoþ oure Lorde, 'art þou al redy?
Hatz þou closed þy kyst with clay alle aboute?'
'3e, Lorde, with þy leue,' sayde þe lede þenne,
Al is wro3t at Þi worde, as Þou me wyt lantez.'
'Enter in, þenn,' quoþ He, & haf þi wyf with þe,
Þy þre sunez, withouten þrep, & her þre wyuez;
Bestez, as I bedene haue, bosk þerinne als,
& when 3e arn staued, styfly stekez yow þerinne.
Fro seuen dayez ben seyed I sende out bylyue
Such a rowtande ryge þat rayne schal swyþe
Þat schal wasch alle þe worlde of werkez of fylþe;
Schal no flesch vpon folde by fonden onlyue,
Outtaken yow a3t in þis ark staued
& sed þat I wyl saue of þyse ser bestez.'
Now Noe neuer sty[n]tez, þat niy3[t] he bygynnez,
Er al wer stawed & stoken as þe steuen wolde.
Thenne sone com þe seuenþe day, when samned wern alle,
& alle woned in þe whichche, þe wylde & þe tame.
Þen bolned þe abyme, & bonkez con ryse,
Waltes out vch walle-heued in ful wode stremez;
Watz no brymme þat abod vnbrosten bylyue;
Þe mukel lauande loghe to þe lyfte rered.
Mony clustered clowde clef alle in clowtez;
Torent vch a rayn-ryfte & rusched to þe vrþe,
Fon neuer in forty dayez. & þen þe flod ryses,
Ouerwaltez vche a wod & þe wyde feldez.
For when þe water of þe welkyn with þe worlde mette,
Alle þat deth mo3t dry3e drowned þerinne.
63
Þer watz moon for to make when meschef was cnowen,
Þat no3t dowed bot þe deth in þe depe stremez;
Water wylger ay wax, wonez þat stryede,
Hurled into vch hous, hent þat þer dowelled.
Fryst feng to þe fly3t alle þat fle my3t;
Vuche burde with her barne þe byggyng þay leuez
& bowed to þe hy3bonk þer brentest hit wern,
& heterly to þe hy3e hyllez þay [h]aled on faste.
Bot al watz nedlez her note, for neuer cowþe stynt
Þe ro3e raynande ryg, þe raykande wawez,
Er vch boþom watz brurdful to þe bonkez eggez,
& vche a dale so depe þat demmed at þe brynkez.
Þe moste mountaynez on mor þenne watz no more dry3e,
& þeron flokked þe folke, for ferde of þe wrake.
Syþen þe wylde of þe wode on þe water flette;
Summe swymmed þeron þat saue hemself trawed,
Summe sty3e to a stud & stared to þe heuen,
Rwly wyth a loud rurd rored for drede.
Harez, herttez also, to þe hy3e runnen;
Bukkez, bausenez, & bulez to þe bonkkez hy3ed;
& alle cryed for care to þe Kyng of heuen,
Recouerer of þe Creator þay cryed vchone,
Þat amounted þe masse, þe mase His mercy watz passed,
& alle His pyte departed fro peple þat He hated.
Bi þat þe flod to her fete flo3ed & waxed,
Þen vche a segge se3wel þat synk hym byhoued.
Frendez fellen in fere & faþmed togeder,
To dry3her delful deystyne & dy3en alle samen;
Luf lokez to luf & his leue takez,
For to ende alle at onez & for euer twynne.
By forty dayez wern faren, on folde no flesch styryed
Þat þe flod nade al freten with fe3tande wa3ez;
For hit clam vche a clyffe, cubites fyftene
Ouer þe hy3est hylle þat hurkled on erþe.
Þenne mourkne in þe mudde most ful nede
Alle þat spyrakle inspranc, no sprawlyng awayled,
Saue þe haþel vnder hach & his here straunge,
Noe þat ofte neuened þe name of oure Lorde,
Hym a3tsum in þat ark, as aþel God lyked,
Þer alle ledez in lome lenged druye.
Þe arc houen watz on hy3e with hurlande gotez,
Kest to kythez vncouþe þe clowdez ful nere.
64
Hit waltered on þe wylde flod, went as hit lyste,
Drof vpon þe depe dam, in daunger hit semed,
Withouten mast, oþer myke, oþer myry bawelyne,
Kable, oþer capstan to clyppe to her ankrez,
Hurrok, oþer hande-helme hasped on roþer,
Oþer any sweande sayl to seche after hauen,
Bot flote forthe with þe flyt of þe felle wyndez.
Whederwarde so þe water wafte, hit rebounde;
Ofte hit roled on rounde & rered on ende;
Nyf oure Lorde hade ben her lodezmon hem had lumpen harde.
Of þe lenþe of Noe lyf to lay a lel date,
Þe sex hundreth of his age & none odde 3erez,
Of secounde monyth þe seuen[ten]þe day ry3tez,
Towalten alle þyse welle-hedez & þe water flowed;
& þryez fyfty þe flod of folwande dayez;
Vche hille watz þer hidde with y[þ]ez ful graye.
Al watz wasted þat þer wonyed þe worlde withinne,
Þ[at] euer flote, oþer flwe, oþer on fote 3ede,
That ro3ly watz þe remnaunt þat þe rac dryuez
Þat alle gendrez so joyst wern joyned wythinne
Bot quen þe Lorde of þe lyfte lyked Hymseluen
For to mynne on His mon His meth þat abydez,
Þen He wakened a wynde on watterez to blowe;
Þenne lasned þe llak þat large watz are.
Þen He stac vp þe stangez, stoped þe wellez,
Bed blynne of þe rayn: hit batede as faste;
Þenne lasned þe lo3lowkande togeder.
After harde dayez wern out an hundreth & fyfte,
As þat lyftande lome luged aboute.
Where þe wynde & þe weder warpen hit wolde,
Hit sa3tled on a softe day, synkande to grounde;
On a rasse of a rok hit rest at þe laste,
On þe mounte of Mararach of Armene hilles.
Þat oþerwayez on Ebrv hit hat þe Thanes.
Bot þa3þe kyste in þe cragez wern closed to byde,
3et fyned not þe flod ne fel to þe boþemez,
Bot þe hy3est of þe eggez vnhuled weren a lyttel,
Þat þe burne bynne borde byhelde þe bare erþe.
Þenne wafte he vpon his wyndowe, & wysed þeroute
A message fro þat meyny hem moldez to seche:
Þat watz þe rauen so ronk, þat rebel watz euer;
He watz colored as þe cole, corbyal vntrwe.
65
& he fongez to þe fly3t & fannez on þe wyndez,
Halez hy3e vpon hy3t to herken tyþyngez.
He croukez for comfort when carayne he fyndez
Kast vp on a clyffe þer costese lay drye;
He hade þe smelle of þe smach & smoltes þeder sone,
Fallez on þe foule flesch & fyllez his wombe,
& sone 3ederly for3ete 3isterday steuen,
How þe cheuetayn hym charged þat þe kyst 3emed.
Þe rauen raykez hym forth, þat reches ful lyttel
How alle fodez þer fare, ellez he fynde mete;
Bot þe burne bynne borde þat bod to hys come
Banned hym ful bytterly with bestes alle samen.
He sechez anoþer sondezmon, & settez on þe dou[u]e,
Bryngez þat bry3t vpon borde, blessed, & sayde:
'Wende, worþelych wy3t, vus wonez to seche;
Dryf ouer þis dymme water; if þou druye fyndez
Bryng bodworde to bot blysse to vus alle.
Þa3þat fowle be false, fre be þou euer.'
Ho wyrle out on þe weder on wyngez ful scharpe,
Dre3ly alle alonge day þat dorst neuer ly3t;
& when ho fyndez no folde her fote on to pyche,
Ho vmbekestez þe coste & þe kyst sechez.
Ho hittez on þe euentyde & on þe ark sittez;
Noe nymmes hir anon & naytly hir stauez.
Noe on anoþer day nymmez efte þe doveue,
& byddez hir bowe ouer þe borne efte bonkez to seche;
& ho skyrmez vnder skwe & skowtez aboute,
Tyl hit watz ny3e at þe na3t, & Noe þen sechez.
On ark on an euentyde houez þe dowue;
On stamyn ho stod & stylle hym abydez.
What! ho bro3t in hir beke a bronch of olyue,
Gracyously vmbegrouen al with grene leuez;
Þat watz þe syngne of sauyte þat sende hem oure Lorde,
& þe sa3tlyng of Hymself with þo sely bestez.
Þen watz þer joy on þat gyn where jumpred er dry3ed,
& much comfort in þat cofer þat watz clay-daubed.
Myryly on a fayr morn, monyth þe fyrst,
Þat fallez formast in þe 3er, & þe fyrst day,
Ledez lo3en in þat lome & loked þeroute,
How þat watterez wern woned & þe worlde dryed.
Vchon loued oure Lorde, bot lenged ay stylle
Tyl þay had tyþyng fro þe Tolke þat tyned hem
66
þerinne.
Þen Godez glam to hem glod þat gladed hem alle,
Bede hem drawe to þe dor: delyuer hem He wolde.
Þen went þay to þe wykket, hit walt vpon sone;
Boþe þe burne & his barnez bowed þeroute,
Her wyuez walkez hem wyth & þe wylde after,
Þroly þrublande in þronge, þrowen ful þykke.
Bot Noe of vche honest kynde nem out an odde,
& heuened vp an auter & hal3ed hit fayre,
& sette a sakerfyse þeron of vch a ser kynde
Þat watz comly & clene: God kepez non oþer.
When bremly brened þose bestez, & þe breþe rysed,
Þe sauour of his sacrafyse so3t to Hym euen
Þat al spedez & spyllez; He spekes with þat ilke
In comly comfort ful clos & cortays wordez:
'Now, Noe, no more nel I neuer wary
Alle þe mukel mayny [on] molde for no mannez synnez,
For I se wel þat hit is sothe þat alle mannez wyttez
To vnþryfte arn alle þrawen with þo3t of her herttez,
& ay hatz ben, & wyl be 3et; fro her barnage
Al is þe mynde of þe man to malyce enclyned.
Forþy schal I neuer schende so schortly at ones
As dysstrye al for manez synne, dayez of þis erþe.
Bot waxez now & wendez forth & worþez to monye,
Multyplyez on þis molde, & menske yow bytyde.
Sesounez schal yow neuer sese of sede ne of heruest,
Ne hete, ne no harde forst, vmbre ne dro3þe,
Ne þe swetnesse of somer, ne þe sadde wynter,
Ne þe ny3t, ne þe day, ne þe newe 3erez,
Bot euer renne restlez: rengnez 3e þerinne.'
Þerwyth He blessez vch a best, & byta3t hem þis erþe.
Þen watz a skylly skyualde, quen scaped alle þe wylde,
Vche fowle to þe fly3t þat fyþerez my3t serue,
Vche fysch to þe flod þat fynne couþe nayte.
Vche beste to þe bent þat þat bytes on erbez;
Wylde wormez to her won wryþez in þe erþe,
Þe fox & þe folmarde to þe fryth wyndez,
Herttes to hy3e heþe, harez to gorstez,
& lyounez & lebardez to þe lake-ryftes:
Hernez & hauekez to þe hy3e rochez,
Þe hole-foted fowle to þe flod hy3ez,
& vche best at a brayde þer hym best lykez;
67
Þe fowre frekez of þe folde fongez þe empyre.
Lo! suche a wrakful wo for wlatsum dedez
Parformed þe hy3e Fader on folke þat He made;
Þat He chysly hade cherisched He chastysed ful hardee,
In devoydynge þe vylanye þat venkquyst His þewez.
Forþy war þe now, wy3e þat worschyp desyres
In His comlych courte þat Kyng is of blysse,
In þe fylþe of þe flesch þat þou be founden
neuer,
Tyl any water in þe worlde to wasche þe fayly.
For is no segge vnder sunne so seme of his craftez,
If he be sulped in synne, þat syttez vnclene;
On spec of spote may spede to mysse
Of þe sy3te of þe Souerayn þat syttez so hy3e;
For þat schewe me schale in þo schyre howsez,
As þe beryl bornyst byhouez be clene.
Þat is sounde on vche a syde & no sem habes,
Withouten maskle oþer mote, as margerye-perle.
Syþen þe Souerayn in sete so sore forþo3t
Þat euer He man vpon molde merked to lyuy,
For he in fylþe watz fallen, felly He uenged,
Quen fourferde alle þe flesch þat He formed hade.
Hym rwed þat He hem vprerde & ra3t hem lyflode;
& efte þat He hem vndyd, hard hit Hym þo3t.
For quen þe swemande sor3e so3t to His hert,
He knyt a couenaunde cortaysly with monkynde þere,
In þe mesure of His mode & meþe of His wylle,
Þat He schulde neuer for no syt smyte al at onez,
As to quelle alle quykez for qued þat my3t falle,
Whyl of þe lenþe of þe londe lastez þe terme.
Þat ilke skyl for no scaþe ascaped Hym neuer.
Wheder wonderly He wrak on wykked men after,
Ful felly for þat ilk faute forferde a kyth ryche,
In þe anger of His ire, þat ar3ed mony;
& al watz for þis ilk euel, þat vnhappen glette,
Þe venym & þe vylanye & þe vycios fylþe
Þat bysulpez mannez saule in vnsounde hert,
Þat he his Saueour ne see with sy3t of his y3en.
Alle illez He hates as helle þat alle stynkkez;
Bot non nuyez Hym on na3t ne neuer vpon dayez
As harlottrye vnhonest, heþyng of seluen:
Þat schamez for no schrewedschyp, schent mot he worþe.
68
Bot sauyour, mon, in þyself, þa3þou a sotte lyuie,
Þa3þou bere þyself babel, byþenk þe sumtyme
Wheþer He þat stykked vche a stare in vche steppe y3e,
3if Hymsel[f] be bore blynde hit is a brod wonder;
& He þat fetly in face fettled alle eres,
If he hatz losed þe lysten hit lyftez meruayle:
Trave þou neuer þat tale, vntrwe þou hit fyndez.
Þer is no dede so derne þat dittez His y3en;
Þer is no wy3e in his werk so war ne so stylle
Þat hit ne þrawez to Hym þr[o] er he hit þo3t haue.
For He is þe gropande God, þe grounde of alle dedez,
Rypande of vche a ring þe reynyez & hert.
& þere He fyndez al fayre a freke wythinne,
Þat hert honest & hol, þat haþel He honourez,
Sendez hym a sad sy3t: to se His auen face,
& harde honysez þise oþer, & of His erde flemez.
Bot of þe dome of þe douþe for dedez of schame,
He is so skoymos of þat skaþe, He scarrez bylyue;
He may not dry3e to draw allyt, bot drepez in hast:
& þat watz schewed schortly by a scaþe onez.
Olde Abraham in erde onez he syttez
Euen byfore his hous-dore, vnder an oke grene;
Bry3t blykked þe bem of þe brode heuen;
In þe hy3e hete þerof Abraham bidez:
He watz schunt to þe schadow vnder schyre leuez.
Þenne watz he war on þe waye of wlonk Wy3ez þrynne;
If þay wer farande & fre & fayre to beholde
Hit is eþe to leue by þe last ende.
For þe lede þat þer laye þe leuez anvnder,
When he hade of Hem sy3t he hy3ez bylyue,
& as to God þe goodmon gos Hem agaynez
& haylsed Hem in onhede, & sayde: 'Hende Lorde,
3if euer Þy mon vpon molde merit disserued,
Lenge a lyttel with Þy lede, I lo3ly biseche;
Passe neuer fro Þi pouere, 3if I hit pray durst,
Er Þou haf biden with Þi burne & vnder bo3e restted,
& I schal wynne Yow wy3t of water a lyttel,
& fast aboute schal I fare Your fette wer waschene.
Resttez here on þis rote & I schal rachche after
& brynge a morsel of bred to banne Your hertte.'
'Fare forthe,' quoþ þe Frekez, '& fech as þou seggez;
By bole of þis brode tre We byde þe here.'
69
Þenne orppedly into his hous he hy3ed to Sare,
Commaunded hir to be cof & quyk at þis onez:
'Þre mettez of mele menge & ma kakez;
Vnder askez ful hote happe hem byliue;
Quyl I fete sumquat fat, þou þe fyr bete,
Prestly at þis ilke poynte sum polment to make.'
He cached to his covhous & a calf bryngez,
Þat watz tender & not to3e, bed tyrue of þe hyde,
& sayde to his seruaunt þat hit seþe faste;
& he deruely at his dome dy3t hit bylyue.
Þe burne to be bare-heued buskez hym þenne,
Clechez to a clene cloþe & kestez on þe grene,
Þrwe þryftyly þeron þo þre þerue kakez,
& bryngez butter wythal & by þe bred settez;
Mete messez of mylke he merkkez bytwene,
Syþen potage & polment in plater honest.
As sewer in a god assyse he serued Hem fayre,
Wyth sadde semblaunt & swete of such as he hade;
& God as a glad gest mad god chere
Þat watz fayn of his frende, & his fest praysed.
Abraham, al hodlez, with armez vp-folden,
Mynystred mete byfore þo Men þat my3tes al weldez.
Þenne Þay sayden as Þay sete samen alle
þrynne,
When þe mete watz remued & Þay of mensk speken,
'I schal efte hereaway, Abram,' Þay sayden,
'3et er þy lyuez ly3t leþe vpon erþe,
& þenne schal Sare consayue & a sun bere,
Þat schal be Abrahamez ayre & after hym wynne
With wele & wyth worschyp þe worþely peple
Þat schal halde in heritage þat I haf men 3ark[ed].'
Þenne þe burde byhynde þe dor for busmar la3ed;
& sayde sothly to hirself Sare þe madde:
'May þou traw for tykle þat þou tonne mo3tez,
& I so hy3e out of age, & also my lorde?'
For soþely, as says þe wryt, he wern of sadde elde,
Boþe þe wy3e & his wyf, such werk watz hem fayled
Fro mony a brod day byfore; ho barayn ay byene,
Þat selue Sare, withouten sede into þat same tyme.
Þenne sayde oure Syre þer He sete: 'Se! so Sare la3es,
Not trawande þe tale þat I þe to schewed.
Hopez ho o3t may be harde My hondez to work?
70
& 3et I avow verayly þe avaunt þat I made;
I schal 3eply a3ayn & 3elde þat I hy3t,
& sothely send to Sare a soun & an hayre.'
Þenne swenged forth Sare & swer by hir trawþe
Þat for lot þat Þay laused ho la3ed neuer.
'Now innoghe: hit is not so,' þenne nurned þe Dry3tyn,
'For þou la3ed alo3, bot let we hit one.'
With þat Þay ros vp radly, as Þay rayke schulde,
& setten toward Sodamas Her sy3t alle at onez;
For þat cite þerbysyde watz sette in a vale,
No mylez fro Mambre mo þen tweyne,
Whereso wonyed þis ilke wy3, þat wendez with oure Lorde
For to tent Hym with tale & teche Hym þe gate.
Þen glydez forth God; þe godmon Hym fol3ez;
Abraham heldez Hem wyth, Hem to conueye
In towarde þe cety of Sodamas þat synned had þenne
In þe faute of þis fylþe. Þe Fader hem þretes,
& sayde þus to þe segg þat sued Hym after:
'How my3t I hyde Myn hert fro Habraham þe trwe,
Þat I ne dyscouered to his corse My counsayl so dere,
Syþen he is chosen to be chef chyldryn fader,
Þat so folk schal falle fro to flete alle þe worlde,
& vche blod in þat burne blessed schal worþe?
Me bos telle to þat tolk þe tene of My wylle,
& alle Myn atlyng to Abraham vnhaspe bilyue.
The grete soun of Sodamas synkkez in Myn erez,
& þe gult of Gomorre garez Me to wrath.
I schal ly3t into þat led & loke Myseluen
[If] þay haf don as þe dyne dryuez on lofte.
Þay han lerned a lyst þat lykez me ille,
Þat þay han founden in her flesch of fautez þe werst:
Vch male matz his mach a man as hymseluen,
& fylter folyly in fere on femmalez wyse.
I compast hem a kynde crafte & kende hit hem derne,
& amed hit in Myn ordenaunce oddely dere,
& dy3t drwry þerinne, doole alþer-swettest,
& þe play of paramorez I portrayed Myseluen,
& made þerto a maner myriest of oþer:
When two true togeder had ty3ed hemseluen,
Bytwene a male & his make such merþe schulde conne,
Welny3e pure paradys mo3t preue no better;
Ellez þay mo3t honestly ayþer oþer welde,
71
At a stylle stollen steuen, vnstered wyth sy3t,
Luf-lowe hem bytwene lasched so hote
Þat alle þe meschefez on mold mo3t hit not sleke.
Now haf þay skyfted My skyl & scorned natwre,
& henttez hem in heþyng an vsage vnclene.
Hem to smyte for þat smod smartly I þenk,
Þat wy3ez schal be by hem war, worlde withouten ende.'
Þenne ar3ed Abraham & alle his mod chaunge[d],
For hope of þe harde hate þat hy3t hatz oure Lorde.
Al sykande he sayde: 'Sir, with Yor leue,
Schal synful & saklez suffer al on payne?
Weþer euer hit lyke my Lorde to lyfte such domez
Þat þe wykked & þe worþy schal on wrake suffer,
& weye vpon þe worre half þat wrathed Þe neuer?
Þat watz neuer Þy won þat wro3tez vus alle.
Now fyfty fyn frendez wer founde in 3onde toune,
In þe cety of Sodamas & also Gomorre,
Þat neuer lakked Þy laue, bot loued ay trauþe,
& re3tful wern & resounable & redy Þe to serue,
Schal þay falle in þe faute þat oþer frekez wro3t,
& joyne to her juggement, her juise to haue?
Þat nas neuer Þyn note, vnneuened hit worþe,
Þat art so gaynly a God & of goste mylde.'
'Nay, for fyfty,' quoþ þe Fader, '& þy fayre speche,
& þay be founden in þat folk of her fylþe clene,
I schal forgyue alle þe gylt þur3My grace one,
& let hem smolt al unsmyten smoþely at onez.'
'Aa! blessed be Þow,' quoþ þe burne, 'so boner &
þewed,
& al haldez in Þy honde, þe heuen & þe erþe;
Bot, for I haf þis talke tatz to non ille
3if I mele a lyttel more þat mul am & askez.
What if fyue faylen of fyfty þe noumbre,
& þe remnaunt be reken, how restes Þy wylle?'
'And fyue wont of fyfty,' quoþ God, 'I schal for3ete alle
& wythhalde My honde for hortyng on lede.'
'& quat if faurty be fre & fauty þyse oþer:
Schalt Þow schortly al schende & schape non oþer?'
'Nay, þa3faurty forfete, 3et fryst I a whyle,
& voyde away My vengaunce, þa3Me vyl þynk.'
Þen Abraham obeched Hym & lo3ly Him þonkkez:
'Now sayned be Þou, Sauiour, so symple in Þy wrath!
72
I am bot erþe ful euel & vsle so blake,
For to mele wyth such a Mayster as my3tez hatz alle.
Bot I haue bygonnen wyth my God, & He hit gayn þynkez;
3if I forloyne as a fol Þy fraunchyse may serue.
What if þretty þryuande be þrad in 3on tounez,
What schal I leue of my Lorde, [i]f He hem leþe wolde?'
Þenne þe godlych God gef hym onsware:
'3et for þretty in þrong I schal My þro steke,
& spare spakly of spyt in space of My þewez,
& My rankor refrayne four þy reken wordez.'
'What for twenty,' quoþ þe tolke, 'vntwynez Þou hem
þenne?'
'Nay, 3if þou 3ernez hit 3et, 3ark I hem grace;
If þat twenty be trwe, I tene hem no more,
Bot relece alle þat regioun of her ronk werkkez.'
'Now, aþel Lorde,' quoþ Abraham, 'onez a speche,
& I schal schape no more þo schalkkez to helpe.
If ten trysty in toune be tan in Þi werkkez,
Wylt Þou mese Þy mode & menddyng abyde?'
'I graunt,' quoþ þe grete God, 'Graunt mercy,' þat
oþer;
& þenne arest þe renk & ra3t no fyrre.
& Godde glydez His gate by þose grene wayez,
& he conueyen Hym con with cast of his y3e;
& als he loked along þereas oure Lorde passed,
3et he cryed Hym after with careful steuen:
'Meke Mayster, on Þy mon to mynne if Þe lyked,
Loth lengez in 3on leede þat is my lef broþer;
He syttez þer in Sodomis, þy seruaunt so pouere,
Among þo mansed men þat han Þe much greued.
3if Þou tynez þat toun, tempre Þyn yre,
As Þy mersy may malte, Þy meke to spare.'
Þen he wendez, wendez his way, wepande for care,
Towarde þe mere of Mambre, wepande for sorewe;
& þere in longyng al ny3t he lengez in wones,
Whyl þe Souerayn to Sodamas sende to spye.
His sondes into Sodamas watz sende in þat tyme,
In þat ilk euentyde, by aungels tweyne,
Meuand meuande mekely togeder as myry men 3onge,
As Loot in a loge dor lened hym alone,
In a porche of þat place py3t to þe 3ates,
Þat watz ryal & ryche so watz þe renkes seluen.
73
As he stared into þe strete þer stout men played,
He sy3e þer swey in asent swete men tweyne;
Bolde burnez wer þay boþe with berdles chynnez,
Ryol rollande fax to raw sylk lyke,
Of ble as þe brere-flour whereso þe bare scheweed.
Ful clene watz þe countenaunce of her cler y3en;
Wlonk whit watz her wede & wel hit hem semed.
Of alle feturez ful fyn & fautlez boþe;
Watz non autly in ouþer, for aungels hit wern,
& þat þe 3ep vnder3ede þat in þe 3ate syttez;
He ros vp ful radly & ran hem to mete,
& lo3e he loutez hem to, Loth, to þe grounde,
& syþen soberly: 'Syrez, I yow byseche
Þat 3e wolde ly3t at my loge & lenge þerinne.
Comez to your knaues kote, I craue at þis onez;
I schal fette yow a fatte your fette for to wasche;
I norne yow bot for on ny3t ne3e me to lenge,
& in þe myry mornyng 3e may your waye take.'
& þay nay þat þay nolde ne3no howsez,
Bot stylly þer in þe strete as þay stadde wern
Þay wolde lenge þe long na3t & logge þeroute:
Hit watz hous inno3e to hem þe heuen vpon lofte.
Loth laþed so longe wyth luflych wordez
Þat þay hym graunted to go & gru3t no lenger.
Þe bolde to his byggyng bryngez hem bylyue,
Þat [watz] ryally arayed, for he watz ryche euer.
Þe wy3ez wern welcom as þe wyf couþe;
His two dere do3terez deuoutly hem haylsed,
Þat wer maydenez ful meke, maryed not 3et,
& þay wer semly & swete, & swyþe wel arayed.
Loth þenne ful ly3tly lokez hym aboute,
& his men amonestes mete for to dy3t:
'Bot þenkkez on hit be þrefte what þynk so 3e make,
For wyth no sour no no salt seruez hym neuer.'
Bot 3et I wene þat þe wyf hit wroth to dyspyt,
& sayde softely to hirself: 'Þis vn[s]auere hyne
Louez no salt in her sauce; 3et hit no skyl were
Þat oþer burne be boute, þa3boþe be nyse.'
Þenne ho sauerez with salt her seuez vchone,
Agayne þe bone of þe burne þat hit forboden hade,
& als ho scelt hem in scorne þat wel her skyl knewen.
Why watz ho, wrech, so wod? Ho wrathed oure Lorde.
74
Þenne seten þay at þe soper, wern serued bylyue,
Þe gestes gay & ful glad, of glam debonere,
Welawynnely wlonk, tyl þay waschen hade,
Þe trestes tylt to þe wo3e & þe table boþe.
Fro þe seggez haden souped & seten bot a whyle,
Er euer þay bosked to bedde, þe bor3watz al vp,
Alle þat weppen my3t welde, þe wakker & þe stronger,
To vmbely3e Lothez hous þe ledez to take.
In grete flokkez of folk þay fallen to his 3atez;
As a scowte-wach scarred so þe asscry rysed;
With kene clobbez of þat clos þay clatz on þe wowez,
& wyth a schrylle scarp schout þay schewe þyse worde[z]:
'If þou louyez þy lyf, Loth, in þyse wones,
3ete vus out þose 3ong men þat 3ore-whyle here entred,
Þat we may lere hym of lof, as oure lyst biddez,
As is þe asyse of Sodomas to seggez þat passen.'
Whatt! þay sputen & speken of so spitous fylþe,
What! þay 3e3ed & 3olped of 3estande sor3e,
Þat 3et þe wynd & þe weder & þe worlde stynkes
Of þe brych þat vpbraydez þose broþelych wordez.
Þe godman glyfte with þat glam & gloped for noyse;
So scharpe schame to hym schot, he schrank at þe hert.
For he knew þe costoum þat kyþed þose wrechez,
He doted neuer for no doel so depe in his mynde.
'Allas!' sayd hym þenne Loth, & ly3tly he rysez,
& bowez forth fro þe bench into þe brode 3ates.
What! he wonded no woþe of wekked knauez,
Þat he ne passed þe port þe p[er]il to abide.
He went forthe at þe wyket & waft hit hym after,
Þat a clyket hit cle3t clos hym byhynde.
Þenne he meled to þo men mesurable wordez,
For harlotez with his hendelayk he hoped to chast:
'Oo, my frendez so fre, your fare is to strange;
Dotz away your derf dyn & derez neuer my gestes.
Avoy! hit is your vylaynye, 3e vylen yourseluen;
& 3e are jolyf gentylmen, your japez ar ille
Bot I schal kenne yow by kynde a crafte þat is better:
I haf a tresor in my telde of tow my fayre de3ter,
Þat ar maydenez vnmard for alle men 3ette;
In Sodamas, þa3I hit say, non semloker burdes;
Hit arn ronk, hit arn rype, & redy to manne;
To samen wyth þo semly þe solace is better.
75
I schal biteche yow þo two þat tayt arn & quoynt,
& laykez wyth hem as yow lyst, & letez my gestes one.'
Þenne þe rebaudez so ronk rerd such a noyse
Þat a3ly hurled in his erez her harlotez speche:
'Wost þou not wel þat þou wonez here a wy3e strange,
An outcomlyng, a carle? We kylle of þyn heued!
Who joyned þe be jostyse oure japez to blame,
Þat com a boy to þis bor3, þa3þou be burne ryche?'
Þus þay þrobled & þrong & þrwe vmbe his
erez,
& distresed hym wonder strayt with strenkþe in þe prece,
Bot þat þe 3onge men, so 3epe, 3ornen þeroute,
Wapped vpon þe wyket & wonnen hem tylle,
& by þe hondez hym hent & horyed hym withinne,
& steken þe 3ates ston-harde wyth stalworth barrez.
Þay blwe a boffet inblande þat banned peple,
Þat þay blustered, as blynde as Bayard watz euer;
Þay lest of Lotez logging any lysoun to fynde,
Bot nyteled þer alle þe ny3t for no3t at þe last.
Þenne vch tolke ty3t hem, þat hade of tayt fayled,
& vchon roþeled to þe rest þat he reche mo3t;
Bot þay wern wakned al wrank þat þer in won lenged,
Of on þe vglokest vnhap þat euer on erd suffred.
Ruddon of þe day-rawe ros vpon v3ten,
When merk of þe mydny3t mo3t no more last.
Ful erly þose aungelez þis haþel þay ruþen,
& glopnedly on Godez halue gart hym vpryse;
Fast þe freke ferkez vp ful ferd at his hert;
Þay comaunded hym cof to cach þat he hade,
'Wyth þy wyf & þy wy3ez & þy wlonc de3tters,
For we laþe þe, sir Loth, þat þou þy lyf haue.
Cayre tid of þis kythe er combred þou worþe,
With alle þi here vpon haste, tyl þou a hil fynde;
Foundez faste on your fete; bifore your face lokes,
Bot bes neuer so bolde to blusch yow bihynde,
& loke 3e stemme no stepe, bot strechez on faste;
Til 3e reche to a reset, rest 3e neuer.
For we schal tyne þis toun & trayþely disstrye,
Wyth alle þise wy3ez so wykke wy3tly devoyde,
& alle þe londe with þise ledez we losen at onez;
Sodomas schal ful sodenly synk into grounde,
& þe grounde of Gomorre gorde into helle,
76
& vche a koste of þis kythe clater vpon hepes.'
Þen laled Loth: 'Lorde, what is best?
If I me fele vpon fote þat I fle mo3t,
Hov schulde I huyde me fro H[y]m þat hatz His hate kynned
In þe brath of His breth þat brennez alle þinkez?
To crepe fro my Creatour & know not wheder,
Ne wheþer His fooschip me fol3ez bifore oþer bihynde.'
Þe freke sayde: 'No foschip oure Fader hatz þe schewed,
Bot hi3ly heuened þi hele fro hem þat arn combred.
Nov wale þe a wonnyng þat þe warisch my3t,
& He schal saue hit for þy sake þat hatz vus sende hider,
For þou art oddely þyn one out of þis fylþe,
& als Abraham þyn eme hit at Himself asked.'
'Lorde, loued He worþe,' quoþ Loth, 'vpon erþe!
Þen is a cite herbisyde þat Segor hit hatte,
Here vtter on a rounde hil hit houez hit one.
I wolde, if His wylle wore, to þat won scape.'
'Þenn fare forth,' quoþ þat fre, '& fyne þou neuer,
With þose ilk þat þow wylt þat þrenge þe
after,
& ay goande on your gate, wythouten agayn-tote,
For alle þis londe schal be lorne longe er þe sonne rise.'
Þe wy3e wakened his wyf & his wlonk de3teres,
& oþer two myri men þo maydenez schulde wedde;
& þay token hit as tyt & tented hit lyttel;
Þa3fast laþed hem Loth, þay le3en ful stylle.
Þe aungelez hasted þise oþer & a3ly hem þratten,
& enforsed alle fawre forth at þe 3atez:
Þo wern Loth & his lef, his luflyche de3ter;
Þer so3t no mo to sauement of cities aþel fyue.
Þise aungelez hade hem by hande out at þe 3atez,
Prechande hem þe perile, & beden hem passe fast:
'Lest 3e be taken in þe teche of tyrauntez here,
Loke 3e bowe now bi bot; bowez fast hence!'
& þay kayre ne con, & kenely flowen.
Erly, er any heuen-glem, þay to a hil comen.
Þe grete God in His greme bygynnez on lofte
To wakan wederez so wylde; þe wyndez He callez,
& þay wroþely vpwafte & wrastled togeder,
Fro fawre half of þe folde flytande loude.
Clowdez clustered bytwene kesten vp torres,
Þat þe þik þunder-þrast þirled hem ofte.
77
Þe rayn rueled adoun, ridlande þikke
Of felle flaunkes of fyr & flakes of soufre,
Al in smolderande smoke smachande ful ille,
Swe aboute Sodamas & hit sydez alle,
Gorde to Gomorra, þat þe grounde laused,
Abdama & Syboym, þise ceteis alle faure
Al birolled wyth þe rayn, rostted & brenned,
& ferly flayed þat folk þat in þose fees lenged.
For when þat þe Helle herde þe houndez of heuen,
He watz ferlyly fayn, vnfolded bylyue;
Þe grete barrez of þe abyme he barst vp at onez,
Þat alle þe regioun torof in riftes ful grete,
& clouen alle in lyttel cloutes þe clyffez aywhere,
As lauce leuez of þe boke þat lepes in twynne.
Þe brethe of þe brynston bi þat hit blende were,
Al þo citees & her sydes sunkken to helle.
Rydelles wern þo grete rowtes of renkkes withinne,
When þay wern war of þe wrake þat no wy3e achaped;
Such a 3omerly 3arm of 3ellyng þer rysed,
Þerof clatered þe cloudes, þat Kryst my3t haf rawþe.
Þe segge herde þat soun to Segor þat 3ede,
& þe wenches hym wyth þat by þe way fol3ed;
Ferly ferde watz her flesch þat flowen ay ilyche,
Trynande ay a hy3e trot, þat torne neuer dorsten.
Loth & þo luly-whit, his lefly two de3ter,
Ay fol3ed here face, bifore her boþe y3en;
Bot þe balleful burde, þat neuer bode keped,
Blusched byhynden her bak þat bale for to herkken.
Hit watz lusty Lothes wyf þat ouer he[r] lyfte schulder
Ones ho bluschet to þe bur3e, bot bod ho no lenger
Þat ho nas stadde a stiffe ston, a stalworth image,
Al so salt as ani se, & so ho 3et standez.
Þay slypped bi & sy3e hir not þat wern hir samen-feres,
Tyl þay in Segor wern sette, & sayned our Lorde;
Wyth ly3t louez vplyfte þay loued Hym swyþe,
Þat so His seruauntes wolde see & saue of such woþe.
Al watz dampped & don & drowned by þenne;
Þe ledez of þat lyttel toun wern lopen out for drede
Into þat malscrande mere, marred bylyue,
Þat no3t saued watz bot Segor, þat sat on a lawe.
Þe þre ledez þerin, Loth & his de3ter;
For his make watz myst, þat on þe mount lenged
78
In a stonen statue þat salt sauor habbes,
For two fautes þat þe fol watz founde in mistrauþe:
On, ho serued at þe soper salt bifore Dry3tyn,
& syþen, ho blusched hir bihynde, þa3hir forboden were;
For on ho standes a ston, & salt for þat oþer,
& alle lyst on hir lik þat arn on launde bestes.
Abraham ful erly watz vp on þe morne,
Þat alle na3t much niye hade no mon in his hert,
Al in longing for Loth leyen in a wache;
Þer he lafte hade oure Lorde he is on lofte wonnen;
He sende toward Sodomas þe sy3t of his y3en,
Þat euer hade ben an erde of erþe þe swettest,
As aparaunt to paradis, þat plantted þe Dry3tyn;
Nov is hit plunged in a pit like of pich fylled.
Suche a roþun of a reche ros fro þe blake,
Askez vpe in þe arye & vsellez þer flowen,
As a fornes ful of flot þat vpon fyr boyles
When bry3t brennande brondez ar bet þeranvnder.
Þis watz a uengaunce violent þat voyded þise places,
Þat foundered hatz so fayr a folk & þe folde sonkken.
Þer þe fyue citees wern set nov is a see called,
Þat ay is drouy & dym, & ded in hit kynde,
Blo, blubrande, & blak, vnblyþe to ne3e;
As a stynkande stanc þat stryed synne,
Þat euer of synne & of smach smart is to fele.
Forþy þe derk Dede See hit is demed euermore,
For hit dedez of deþe duren þere 3et;
For hit is brod & boþemlez, & bitter as þe galle,
& no3t may lenge in þat lake þat any lyf berez,
& alle þe costez of kynde hit combrez vchone.
For lay þeron a lump of led, & hit on loft fletez,
& folde þeron a ly3t fyþer, & hit to founs synkkez;
& þer water may walter to wete any erþe
Schal neuer grene þeron growe, gresse ne wod nawþer.
If any schalke to be schent wer schowued þerinne,
Þa3he bode in þat boþem broþely a monyth,
He most ay lyue in þat lo3e in losyng euermore,
& neuer dry3e no dethe to dayes of ende.
& as hit is corsed of kynde & hit coostez als,
Þe clay þat clenges þerby arn corsyes strong,
As alum & alkaran, þat angre arn boþe,
Soufre sour & saundyuer, & oþer such mony;
79
& þer waltez of þat water in waxlokes grete
Þe spuniande aspaltoun þat spyserez sellen;
& suche is alle þe soyle by þat se halues,
Þat fel fretes þe flesch & festred bones.
& þer ar tres by þat terne of traytoures,
& þay borgounez & beres blomez ful fayre,
& þe fayrest fryt þat may on folde growe,
As orenge & oþer fryt & apple-garnade,
Also red & so ripe & rychely hwed
As any dom my3t deuice of dayntyez oute;
Bot quen hit is brused oþer broken, oþer byten in twynne,
No worldez goud hit wythinne, bot wyndowande askes.
Alle þyse ar teches & tokenes to trow vpon 3et,
& wittnesse of þat wykked werk, & þe wrake after
Þat oure Fader forferde for fylþe of þose ledes.
Þenne vch wy3e may wel wyt þat He þe wlonk louies;
& if He louyes clene layk þat is oure Lorde ryche,
& to be couþe in His courte þou coueytes þenne,
To se þat Semly in sete & His swete face,
Clerrer counseyl, counseyl con I non, bot þat þou clene
worþe.
For Clopyngnel in þe compas of his clene Rose,
Þer he expounez a speche to hym þat spede wolde
Of a lady to be loued: 'Loke to hir sone
Of wich beryng þat ho be, & wych ho best louyes,
& be ry3t such in vch a bor3e of body & of dedes,
& fol3þe fet of þat fere þat þou fre haldes;
& if þou wyrkkes on þis wyse, þa3ho wyk were,
Hir schal lyke þat layk þat lyknes hir tylle.'
If þou wyl dele drwrye wyth Dry3tyn þenne,
& lelly louy þy Lorde & His leef worþe,
Þenne confourme þe to Kryst, & þe clene make,
Þat euer is polyced als playn as þe perle seluen.
For, loke, fro fyrst þat He ly3t withinne þe lel mayden,
By how comly a kest He watz clos þere,
When venkkyst watz no vergynyte, ne vyolence maked,
Bot much clener watz hir corse, God kynned þerinne.
& efte when He borne watz in Beþelen þe ryche,
In wych puryte þay departed; þa3þay pouer were,
Watz neuer so blysful a bour as watz a bos þenne,
Ne no schroude hous so schene as a schepon þare,
Ne non so glad vnder God as ho þat grone schulde.
80
For þer watz seknesse al sounde þat sarrest is halden,
& þer watz rose reflayr where rote hatz ben euer,
& þer watz solace & songe wher sor3hatz ay cryed;
For aungelles with instrumentes of organes & pypes,
& rial ryngande rotes & þe reken fyþel,
& alle hende þat honestly mo3t an hert glade,
Aboutte my lady watz lent quen ho delyuer were.
Þenne watz her blyþe Barne burnyst so clene
Þat boþe þe ox & þe asse Hym hered at ones;
Þay knewe Hym by His clannes for Kyng of nature,
For non so clene of such a clos com neuer er þenne.
& 3if clanly He þenne com, ful cortays þerafter,
Þat alle þat longed to luþer ful lodly He hated,
By nobleye of His norture He nolde neuer towche
O3t þat watz vngoderly oþer ordure watz inne.
3et comen lodly to þat Lede, as lazares monye,
Summe lepre, summe lome, & lomerande blynde,
Poysened, & parlatyk, & pyned in fyres,
Drye folk & ydropike, & dede at þe laste,
Alle called on þat Cortayse & claymed His grace.
He heled hem wyth hynde speche of þat þay ask after,
For whatso He towched also tyd tourned to hele,
Wel clanner þen any crafte cowþe devyse.
So clene watz His hondelyng vche ordure hit schonied,
& þe gropyng so goud of God & Man boþe,
Þat for fetys of His fyngeres fonded He neuer
Nauþer to cout ne to kerue with knyf ne wyth egge;
Forþy brek He þe bred blades wythouten,
For hit ferde freloker in fete in His fayre honde,
Displayed more pryuyly when He hit part schulde,
Þenne alle þe toles of Tolowse mo3t ty3t hit to kerue.
Þus is He kyryous & clene þat þou His cort askes:
Hov schulde þou com to His kyth bot if þou clene were?
Nov ar we sore & synful & sovly vchone;
How schulde we se, þen may we say, þat Syre vpon throne?
3is, þat Mayster is mercyable, þa3þou be man fenny,
& al tomarred in myre whyle þou on molde lyuyes;
Þou may schyne þur3schryfte, þa3þou haf
schome serued,
& pure þe with penaunce tyl þou a perle worþe.
Perle praysed is prys þer perre is schewed,
Þa3hym not derrest be demed to dele for penies.
81
Quat may þe cause be called bot for hir clene hwes,
Þat wynnes worschyp abof alle whyte stones?
For ho schynes so schyr þat is of schap rounde,
Wythouten faut oþer fylþe 3if ho fyn were,
& wax euer in þe worlde in weryng so olde,
3et þe perle payres not whyle ho in pyese lasttes;
& if hit cheue þe chaunce vncheryst ho worþe,
Þat ho blyndes of ble in bour þer ho lygges,
Nobot wasch hir wyth wourchyp in wyn as ho askes,
Ho by kynde schal becom clerer þen are.
So if folk be defowled by vnfre chaunce,
Þat he be sulped in sawle, seche to schryfte,
& he may polyce hym at þe prest, by penaunce taken,
Wel bry3ter þen þe beryl oþer browden perles.
Bot war þe wel, if þou be waschen wyth water of schryfte,
& polysed als playn as parchmen schauen,
Sulp no more þenne in synne þy saule þerafter,
For þenne þou Dry3tyn dyspleses with dedes ful sore,
& entyses Hym to tene more trayþly þen euer,
& wel hatter to hate þen hade þou no waschen.
For when a sawele is sa3tled & sakred to Dry3tyn,
He holly haldes hit His & haue hit He wolde;
Þenne efte lastes hit likkes, He loses hit ille,
As hit were rafte wyth vnry3t & robbed wyth þewes.
War þe þenne for þe wrake: His wrath is achaufed
For þat þat ones watz His schulde efte be vnclene,
Þa3hit be bot a bassyn, a bolle oþer a scole,
A dysche oþer a dobler, þat Dry3tyn onez serued.
To defowle hit euer vpon folde fast He forbedes,
So is He scoymus of scaþe þat scylful is euer.
& þat watz bared in Babyloyn in Baltazar tyme,
Hov harde vnhap þer hym hent & hastyly sone,
For he þe vesselles avyled þat vayled in þe temple
In seruyse of þe Souerayn sumtyme byfore.
3if 3e wolde ty3t me a tom telle hit I wolde,
Hov charged more watz his chaunce þat hem cherych nolde
Þen his fader forloyne þat feched hem wyth strenþe,
& robbed þe relygioun of relykes alle.
Danyel in his dialokez devysed sumtyme,
As 3et is proued expresse in his profecies,
Hov þe gentryse of Juise & Jherusalem þe ryche
Watz disstryed wyth distres, & drawen to þe erþe.
82
For þat folke in her fayth watz founden vntrwe,
Þat haden hy3t þe hy3e God to halde of Hym euer;
& He hem hal3ed for His & help at her nede
In mukel meschefes mony, þat meruayl [is] to here.
& þay forloyne her fayth & fol3ed oþer goddes,
& þat wakned His wrath & wrast hit so hy3e
Þat He fylsened þe faythful in þe falce lawe
To forfare þe falce in þe faythe trwe.
Hit watz sen in þat syþe þat Zedethyas rengned
In Juda, þat justised þe Juyne kynges.
He sete on Salamones solie on solemne wyse,
Bot of leaute he watz lat to his Lorde hende:
He vsed abominaciones of idolatrye,
& lette ly3t bi þe lawe þat he watz lege tylle.
Forþi oure Fader vpon folde a foman hym wakned:
Nabigodenozar nuyed hym swyþe.
He pursued into Palastyn with proude men mony,
& þer he wast wyth with werre þe wones of þorpes;
He her3ed vp alle Israel & hent of þe beste,
& þe gentylest of Judee in Jerusalem biseged,
Vmbewalt alle þe walles wyth wy3es ful stronge,
At vche a dor a do3ty duk, & dutte hem wythinne;
For þe bor3watz so bygge baytayled alofte,
& stoffed wythinne with stout men to stalle hem þeroute.
Þenne watz þe sege sette þe cete aboute,
Skete skarmoch skelt, much skaþe lached;
At vch brugge a berfray on basteles wyse
Þat seuen syþe vch a day asayled þe 3ates;
Trwe tulkkes in toures teueled wythinne,
In bigge brutage of borde bulde on þe walles;
Þay fe3t & þay fende of, & fylter togeder
Til two 3er ouertorned, 3et tok þay hit neuer.
At þe laste, vpon longe, þo ledes wythinne,
Faste fayled hem þe fode, enfannined monie;
Þe hote hunger wythinne hert hem wel sarre
Þen any dunt of þat douthe þat dowelled þeroute.
Þenne wern þo rowtes redles in þo ryche wones;
Fro þat mete watz myst, megre þay wexen,
& þay stoken so strayt þat þay ne stray my3t
A fote fro þat forselet to forray no goudes.
Þenne þe kyng of þe kyth a counsayl hym takes
Wyth þe best of his burnes, a blench for to make;
83
Þay stel out on a stylle ny3t er any steuen rysed,
& harde hurles þur3þe oste er enmies hit wyste.
Bot er þay atwappe ne mo3t þe wach wythoute
Hi3e skelt watz þe askry þe skewes anvnder.
Loude alarom vpon launde lulted watz þenne;
Ryche, ruþed of her rest, ran to here wedes,
Hard hattes þay hent & on hors lepes;
Cler claryoun crak cryed on lofte.
By þat watz alle on a hepe hurlande swyþee,
Fol3ande þat oþer flote, & fonde hem bilyue,
Ouertok hem as tyd, tult hem of sadeles,
Tyl vche prynce hade his per put to þe grounde.
& þer watz þe kyng ka3t wyth Calde prynces,
& alle hise gentyle forjusted on Jerico playnes,
& presented wern as presoneres to þe prynce rychest,
Nabigodenozar, noble in his chayer;
& he þe faynest freke þat he his fo hade,
& speke spitously hem to, & spylt þerafter.
Þe kynges sunnes in his sy3t he slow euervch one,
& holkked out his auen y3en heterly boþe,
& bede þe burne to be bro3t to Babyloyn þe ryche,
& þere in dongoun be don to dre3e þer his wyrdes.
Now se, so þe Soueray[n] set hatz His wrake:
Nas hit not for Nabugo ne his noble nauþer
Þat oþer depryued watz of pryde with paynes stronge,
Bot for his beryng so badde agayn his blyþe Lorde;
For hade þe Fader ben his frende, þat hym bifore keped,
Ne neuer trespast to Him in teche of mysseleue,
To colde wer alle Calde & kythes of Ynde,
3et take Torkye hem wyth, her tene hade ben little.
3et nolde neuer Nabugo þis ilke note leue
Er he hade tuyred þis toun & torne hit to grounde.
He joyned vnto Jerusalem a gentyle duc þenne,
His name watz Nabuzardan, to noye þe Jues;
He watz mayster of his men & my3ty himseluen,
Þe chef of his cheualrye his chekkes to make;
He brek þe bareres as bylyue, & þe bur3after,
& enteres in ful ernestly, in yre of his hert.
What! þe maysterry watz mene: þe men wern away,
Þe best bo3ed wyth þe burne þat þe bor33emed,
& þo þat byden wer [s]o biten with þe bale hunger
Þat on wyf hade ben worþe þe welgest fourre.
84
Nabizardan no3t forþy nolde not spare,
Bot bede al to þe bronde vnder bare egge;
Þay slowen of swettest semlych burdes,
Baþed barnes in blod & her brayn spylled;
Prestes & prelates þay presed to deþe,
Wyues & wenches her wombes tocoruen,
Þat her boweles outborst aboute þe diches,
& al watz carfully kylde þat þay cach my3t.
And alle swypped, vnswol3ed of þe sworde kene,
Þay wer cagged & ka3t on capeles al bare,
Festned fettres to her fete vnder fole wombes,
& broþely bro3t to Babyloyn þer bale to suffer,
To sytte in seruage & syte, þat sumtyme wer gentyle.
Now ar chaunged to chorles & charged wyth werkkes,
Boþe to cayre at þe kart & þe kuy mylke,
Þat sumtyme sete in her sale syres & burdes.
& 3et Nabuzardan nyl neuer stynt
Er he to þe tempple tee wyth his tulkkes alle;
Betes on þe barers, brestes vp þe 3ates,
Slouen alle at a slyp þat serued þerinne,
Pulden prestes bi þe polle & plat of her hedes,
Di3ten dekenes to deþe, dungen doun clerkkes,
& alle þe maydenes of þe munster ma3tyly hokyllen
Wyth þe swayf of þe sworde þat swol3ed hem alle.
Þenne ran þay to þe relykes as robbors wylde,
& pyled alle þe apparement þat pented to þe kyrke,
Þe pure pyleres of bras pourtrayd in golde,
& þe chef chaundeler charged with þe ly3t,
Þat ber þe lamp vpon lofte þat lemed euermore
Bifore þ[e] sancta sanctorumþer
selcouth watz ofte.
Þay ca3t away þat condelstik, & þe crowne als
Þat þe auter hade vpon, of aþel golde ryche,
Þe gredirne & þe goblotes garnyst of syluer,
Þe bases of þe bry3t postes & bassynes so schyre,
Dere disches of golde & dubleres fayre,
Þe vyoles & þe vesselment of vertuous stones.
Now hatz Nabuzardan nomen alle þyse noble þynges,
& pyled þat precious place & pakked þose godes;
Þe golde of þe gazafylace to swyþe gret noumbre,
Wyth alle þe vrnmentes of þat hous, he hamppred togeder;
Alle he spoyled spitously in a sped whyle
85
Þat Salomon so mony a sadde 3er so3t to make.
Wyth alle þe coyntyse þat he cowþe clene to wyrke,
Deuised he þe vesselment, þe vestures clene;
Wyth sly3t of his ciences, his Souerayn to loue,
Þe hous & þe anournementes he hy3tled togedere.
Now hatz Nabuzardan numnend hit al samen,
& syþen bet doun þe bur3& brend hit in askes.
Þenne wyth legiounes of ledes ouer londes he rydes,
Her3ez of Israel þe hyrne aboute;
Wyth charged chariotes þe cheftayn he fynde,
Bikennes þe catel to þe kyng, þat he ca3t hade;
Presented him þe prisoneres in pray þat þay token,
Moni a worþly wy3e whil her worlde laste,
Moni semly syre soun, & swyþe rych maydenes,
Þe pruddest of þe prouince, & prophetes childer,
As Ananie & Azarie & als Mizael,
& dere Daniel also, þat watz deuine noble,
With moni a modey moder-chylde mo þen innoghe.
& Nabugo_de_nozar makes much joye,
Nov he þe kyng hatz conquest & þe kyth wunnen,
& dreped alle þe do3tyest & derrest in armes,
& þe lederes of her lawe layd to þe grounde,
& þe pryce of þe profetie prisoners maked.
Bot þe joy of þe juelrye so gentyle & ryche,
When hit watz schewed hym so schene, scharp watz his wonder;
Of such vessel auayed, þat vayled so huge,
Neuer 3et nas Nabugo_de_nozar er þenne.
He sesed hem with solemnete, þe Souerayn he praysed
Þat watz aþel ouer alle, Israel Dry3tyn:
Such god, such gomes, such gay vesselles,
Comen neuer out of kyth to Caldee reames.
He trussed hem in his tresorye in a tryed place,
Rekenly, wyth reuerens, as he ry3t hade;
& þer he wro3t as þe wyse, as 3e may wyt hereafter,
For hade he let of hem ly3t, hym mo3t haf lumpen worse.
Þat ryche in gret rialte rengned his lyue,
As conquerour of vche a cost he cayser watz hatte,
Emperour of alle þe erþe & also þe saudan,
& als þe god of þe grounde watz grauen his name.
& al þur3dome of Daniel, fro he deuised hade
Þat alle goudes com of God, & gef hit hym bi samples,
Þat he ful clanly bicnv his carp bi þe laste,
86
& ofte hit mekned his mynde, his maysterful werkkes.
Bot al drawes to dy3e with doel vp[o]n ende:
Bi a haþel neuer so hy3e, he heldes to grounde.
& so Nabugo_de_nozar, as he nedes moste,
For alle his empire so hi3e in erþe is he grauen.
Bot þenn þe bolde Baltazar, þat watz his barn aldest,
He watz stalled in his stud, & stabled þe rengne
In þe bur3of Babiloyne, þe biggest he trawed,
Þat nauþer in heuen ne [on] erþe hade no pere;
For he bigan in alle þe glori þat hym þe gome lafte,
Nabugo_de_nozar, þat watz his noble fader.
So kene a kyng in Caldee com neu[er] er þenne;
Bot honoured he not Hym þat in heuen wonies.
Bot fals fantummes of fendes, formed with handes,
Wyth tool out of harde tre, & telded on lofte,
& of stokkes & stones, he stoute goddes callz,
When þay ar gilde al with golde & gered wyth syluer;
& þere he kneles & callez & clepes after help.
& þay reden him ry3t rewarde he hem hetes,
& if þay gruchen him his grace, to gremen his hert,
He cleches to a gret klubbe & knokkes hem to peces.
Þus in pryde & olipraunce his empyre he haldes,
In lust & in lecherye & loþelych werkkes,
& hade a wyf for to welde, a worþelych quene,
& mony a lemman, neuer þe later, þat ladis wer called.
In þe clernes of his concubines & curious wedez,
In notyng of nwe metes & of nice gettes,
Al watz þe mynde of þat man on misschapen þinges,
Til þe Lorde of þe lyfte liste hit abate.
Thenne þis bolde Baltazar biþenkkes hym ones
To vouche on avayment of his vayne g[l]orie;
Hit is not innoghe to þe nice al no3ty þink vse
Bot if alle þe worlde wyt his wykked dedes.
Baltazar þur3Babiloyn his banne gart crye,
& þur3þe cuntre of Caldee his callyng con spryng,
Þat alle þe grete vpon grounde schulde geder hem samen
& assemble at a set day at þe saudans fest.
Such a mangerie to make þe man watz auised,
Þat vche a kythyn kyng schuld com þider,
Vche duk wyth his duthe, & oþer dere lordes,
Schulde com to his court to kyþe hym for lege,
& to reche hym reuerens, & his reuel herkken,
87
To loke on his lemanes & ladis hem calle.
To rose hym in his rialty rych men so3tten,
& mony a baroun ful bolde, to Babyloyn þe noble.
Þer bowed toward Babiloyn burnes so mony,
Kynges, cayseres ful kene, to þe court wonnen,
Mony ludisch lordes þat ladies bro3ten,
Þat to neuen þe noumbre to much nye were.
For þe bour3watz so brod & so bigge alce,
Stalled in þe fayrest stud þe sterrez anvnder,
Prudly on a plat playn, plek alþer-fayrest,
Vmbesweyed on vch a syde with seuen grete wateres,
With a wonder wro3t walle wruxeled ful hi3e,
With koynt carneles aboue, coruen ful clene,
Troched toures bitwene, twenty spere lenþe,
& þiker þrowen vmbeþour with ouerþwert palle.
Þe place þat plyed þe pursaunt wythinne
Watz longe & ful large & euer ilych sware,
& vch a syde vpon soyle helde seuen myle,
& þe saudans sete sette in þe myddes.
Þat watz a palayce of pryde passande alle oþer,
Boþe of werk & of wunder, & walle[d] al aboute;
He3e houses withinne, þe halle to hit med,
So brod bilde in a bay þat blonkkes my3t renne.
When þe terme of þe tyde watz towched of þe feste,
Dere dro3en þerto & vpon des metten,
& Baltazar vpon bench was busked to sete,
Stepe stayred stones of his stoute throne.
Þenne watz alle þe halle flor hiled with kny3tes,
& barounes at þe sidebordes bounet aywhere,
For non watz dressed vpon dece bot þe dere seluen,
& his clere concubynes in cloþes ful bry3t.
When alle segges were þet set þen seruyse bygynnes,
Sturnen trumpen strake steuen in halle,
Aywhere by þe wowes wrasten krakkes,
& brode baneres þerbi blusnande of gold,
Burnes berande þe bredes vpon brode skeles
Þat were of sylueren sy3t, & served þerwyth,
Lyfte logges þerouer & on lofte coruen,
Pared out of paper & poynted of golde,
Broþe baboynes abof, besttes anvnder,
Foles in foler flakerande bitwene,
& al in asure & ynde enaumayld ryche;
88
& al on blonkken bak bere hit on honde.
& ay þe nakeryn noyse, notes of pipes,
Tymbres & tabornes, tulket among,
Symbales & sonetez sware þe noyse,
& bougounz busch batered so þikke.
So watz serued fele syþe þe sale alle aboute,
With solace at þe sere course, bifore þe self lorde,
Þer þe lede & alle his loue lenged at þe table:
So faste þay we3ed to him wyne hit warmed his hert
& breyþed vppe into his brayn & blemyst his mynde,
& al waykned his wyt, & welne3e he foles;
For he waytez on wyde, his wenches he byholdes,
& his bolde baronage aboute bi þe wo3es.
Þenne a dotage ful depe drof to his hert,
& a caytif counsayl he ca3t bi hymseluen;
Maynly his marschal þe mayster vpon calles,
& comaundes hym cofly coferes to lauce,
& fech forþ þe vessel þat his fader bro3t,
Nabugo_de_nozar, noble in his strenþe,
Conquered with his kny3tes & of kyrk rafte
In Jude, in Jerusalem, in gentyle wyse:
'Bryng hem now to my borde, of beuerage hem fylles,
Let þise ladyes of hem lape, I luf hem in hert;
Þat schal I cortaysly kyþe, & þay schin knawe sone,
Þer is no bounte in burne lyk Baltazar þewes.'
Þenne towched to þe tresour þis tale watz sone,
& he with keyes vncloses kystes ful mony;
Mony burþen ful bry3t watz bro3t into halle,
& couered mony a cupborde with cloþes ful quite.
Þe jueles out of Jerusalem with gemmes ful bry3t
Bi þe syde of þe sale were semely arayed;
Þe aþel auter of brasse watz hade into place,
Þe gay coroun of golde gered on lofte.
Þat hade ben blessed bifore wyth bischopes hondes
& wyth besten blod busily anoynted,
In þe solempne sacrefyce þat goud sauor hade
Bifore þe Lorde of þe lyfte in louyng Hymseluen,
Now is sette, for to serue Satanas þe blake,
Bifore þe bolde Baltazar wyth bost & wyth pryde;
Houen vpon þis auter watz aþel vessel
Þat wyth [s]o curious a crafte coruen watz wyly.
Salamon sete him s[eue]n 3ere & a syþe more,
89
With alle þe syence þat hym sende þe souerayn Lorde,
For to compas & kest to haf hem clene wro3t.
For þer wer bassynes ful bry3t of brende golde clere,
Enaumaylde with azer, & eweres of sute,
Couered cowpes foul clene, as casteles arayed,
Enbaned vnder batelment with bantelles quoynt,
& fyled out of fygures of ferlyle schappes.
Þe coperounes of þe canacles þat on þe cuppe reres
Wer fetysely formed out in fylyoles longe;
Pinacles py3t þer apert þat profert bitwene,
& al bolled abof with braunches & leues,
Pyes & papejayes purtrayed withinne,
As þay prudly hade piked of pomgarnades;
For alle þe blomes of þe bo3es wer blyknande perles,
& alle þe fruyt in þo formes of flaumbeande gemmes,
Ande safyres, & sardiners, & semely topace,
Alabaundarynes, & amaraunz, & amaffised stones,
Casydoynes, & crysolytes, & clere rubies,
Penitotes, & pynkardines, ay perles bitwene;
So trayled & tryfled atrauerce wer alle,
Bi vche bekyrande þe bolde, þe brurdes al vmbe;
Þe gobelotes of golde grauen aboute,
& fyoles fretted with flores & fleez of golde;
Vpon þat avter watz al aliche dresset.
Þe candelstik bi a cost watz cayred þider sone,
Vpon þe pyleres apyked, þat praysed hit mony,
Vpon hit basez of brasse þat ber vp þe werkes,
Þe bo3es bry3t þerabof, brayden of golde,
Braunches bredande þeron, & bryddes þer seten
Of mony kyndes, of fele kyn hues,
As þay with wynge vpon wynde hade waged her fyþeres.
Inmong þe leues of þe lampes wer grayþed,
& oþer louflych ly3t þat lemed ful fayre,
As mony morteres of wax merkked withoute
With mony a borlych best al of brende golde.
Hit watz not wonte in þat wone to wast no serges,
Bot in temple of þe trauþe trwly to stonde
Bifore þe sancta sanctorum, soþefast Dry3tyn
Expouned His speche spiritually to special prophetes.
Leue þou wel þat þe Lorde þat þe lyfte 3emes
Displesed much at þat play in þat plyt stronge,
Þat His jueles so gent wyth jaueles wer fouled,
90
Þat presyous in His presens wer proued sumwhyle.
Soberly in His sacrafyce summe wer anoynted,
Þur3þe somones of Himselfe þat syttes so hy3e;
Now a boster on benche bibbes þerof
Tyl he be dronkken as þe deuel, & dotes þer he syttes.
So þe Worcher of þis worlde wlates þerwyth
Þat in þe poynt of her play He poruayes a mynde;
Bot er harme hem He wolde in haste of His yre,
He wayned hem a warnyng þat wonder hem þo3t.
Nov is alle þis guere geten glotounes to serue,
Stad in a ryche stal, & stared ful bry3t[e];
Baltazar in a brayd: 'Bede vus þerof!
We3e wyn in þis won! Wassayl!' he cryes.
Swyfte swaynes ful swyþe swepen þertylle,
Kyppe kowpes in honde kyngez to serue;
In bry3t bollez ful bayn birlen þise oþer,
& vche mon for his mayster machches alone.
Þer watz rynging, on ry3t, of ryche metalles,
Quen renkkes in þat ryche rok rennen hit to cache;
Clatering of couaclez þat kesten þo burdes
As sonet out of sau[t]eray songe als myry.
Þen þe dotel on dece drank þat he my3t;
& þenne arn dressed dukez & prynces,
Concubines & kny3tes, bi cause of þat merthe;
As vchon hade hym inhelde he haled of þe cuppe.
So long likked þise lordes þise lykores swete,
& gloryed on her falce goddes, & her grace calles,
Þat were of stokkes & stones, stille euermore,
Neuer steuen hem astel, so stoken [is] hor tonge.
Alle þe goude golden goddes þe gaulez 3et neuenen,
Belfagor & Belyal, & Belssabub als,
Heyred hem as hy3ly as heuen wer þayres,
Bot Hym þat alle goudes giues, þat God þay for3eten.
For þer a ferly bifel þat fele folk se3en;
Fryst knew hit þe kyng & alle þe cort after:
In þe palays pryncipale, vpon þe playn wowe,
In contrary of þe candelstik, þat clerest hit schyned,
Þer apered a paume, with poyntel in fyngres,
Þat watz grysly & gret, & grymly he wrytes;
Non oþer forme bot a fust faylande þe wryste
Pared on þe parget, purtrayed lettres.
When þat bolde Baltazar blusched to þat neue,
91
Such a dasande drede dusched to his hert
Þat al falewed his face & fayled þe chere;
Þe stronge strok of þe stonde strayned his joyntes,
His cnes cachches toclose, & cluchches his hommes,
& he with plattyng his paumes displayes his ler[e]s,
& romyes as a rad ryth þat rorez for drede,
Ay biholdand þe honde til hit hade al grauen
& rasped on þe ro3wo3e runisch sauez.
When hit þe scrypture hade scraped wyth a strof penne,
As a coltour in clay cerues þo for3es,
Þenne hit vanist verayly & voyded of sy3t,
Bt þe lettres bileued ful large vpon plaster.
Sone so þe kynge for his care carping my3t wynne,
He bede his burnes bo3to þat were bok-lered,
To wayte þe wryt þat hit wolde, & wyter hym to say,
'For al hit frayes my flesche, þe fyngres so grymme.'
Scoleres skelten þeratte þe skyl for to fynde,
Bot þer watz neuer on so wyse couþe on worde rede,
Ne what ledisch lore ne langage nauþer,
What tyþyng ne tale tokened þo dra3tes.
Þenne þe bolde Baltazar bred ner wode,
& ede þe cete to seche segges þur3out
Þat wer wyse of wychecrafte, & warla3es oþer
Þat con dele wyth demerlayk & deuine lettres.
'Calle hem alle to my cort, þo Calde clerkkes,
Vnfolde hem alle þis ferly þat is bifallen here,
& calle wyth a hi3e cry: "He þat þe kyng wysses,
In expounyng of speche þat spredes in þise lettres,
& make þe mater to malt my mynde wythinne,
Þat I may wyterly wyt what þat wryt menes,
He schal be gered ful gaye in gounes of porpre,
& a coler of cler golde clos vmbe his þrote;
He schal be prymate & prynce of pure clergye,
& of my þreuenest lordez þe þrydde he schal,
& of my reme þe rychest to ryde wyth myseluen,
Outtaken bare two, & þenne he þe þrydde."'
Þis cry watz vpcaste, & þer comen mony
Clerkes out of Caldye þat kennest wer knauen,
As þe sage sathrapas þat sorsory couþe,
Wychez & walkyries wonnen to þat sale,
Deuinores of demorlaykes þat dremes cowþe rede,
Sorsers & exorsismus & fele such clerkes;
92
& alle þat loked on þat letter as lewed þay were
As þay had loked in þe leþer of my lyft bote.
Þenne cryes þe kyng & kerues his wedes.
What! he corsed his clerkes & calde hem chorles;
To henge þe harlotes he he3ed ful ofte:
So watz þe wy3e wytles he wed wel ner.
Ho herde hym chyde to þe chambre þat watz þe chef quene.
When ho watz wytered bi wy3es what watz þe cause,
Suche a chaungande chaunce in þe chef halle,
Þe lady, to lauce þat los þat þe lorde hade,
Glydes doun by þe grece & gos to þe kyng.
Ho kneles on þe colde erþe & carpes to hymseluen
Wordes of worchyp wyth a wys speche.
'Kene kyng,' quoþ þe quene, 'kayser of vrþe,
Euer laste þy lyf in lenþe of dayes!
Why hatz þou rended þy robe for redles hereinne,
Þa3þose ledes ben lewed lettres to rede,
& hatz a haþel in þy holde, as I haf herde ofte,
Þat hatz þe gostes of God þat gyes alle soþes?
His sawle is ful of syence, sa3es to schawe,
To open vch a hide þyng of aunteres vncowþe.
Þat is he þat ful ofte hatz heuened þy fader
Of mony anger ful hote with his holy speche.
When Nabugo_de_nozar watz nyed in stoundes,
He devysed his dremes to þe dere trawþe;
He keuered hym with his counsayl of caytyf wyrdes;
Alle þat he spured hym, in space he expowned clene,
Þur3þe sped of þe spyryt, þat sprad hym withinne,
Of þe godelest goddez þat gaynes aywhere.
For his depe diuinite & his dere sawes,
Þy bolde fader Baltazar bede by his name,
Þat now is demed Danyel, of derne coninges,
Þat ca3t watz in þe captyuide in cuntre of Jues;
Nabuzardan hym nome, & now is he here,
A prophete of þat prouince & pryce of þe worlde.
Sende into þe cete to seche hym bylyue,
& wynne hym with þe worchyp to wayne þe bote;
& þa3þe mater be merk þat merked is 3ender,
He schal declar hit also as hit on clay stande.'
Þat gode counseyl at þe quene watz cached as swyþe;
Þe burne byfore Baltazar watz bro3t in a whyle.
When he com bifore þe kyng & clanly had halsed,
93
Baltazar vmbebrayde hym, & 'Leue sir,' he sayde,
'Hit is tolde me bi tulkes þat þou trwe were
Profete of þat prouynce þat prayed my fader,
Ande þat þou hatz in þy hert holy connyng,
Of sapyence þi sawle ful, soþes to schawe;
Goddes gost is þe geuen þat gyes alle þynges,
& þou vnhyles vch hidde þat Heuen-Kyng myntes.
& here is a ferly byfallen, & I fayn wolde
Wyt þe wytte of þe wryt þat on þe wowe clyues,
For alle Calde clerkes han cowwardely fayled.
If þou with quayntyse con quere hit, I quyte þe þy mede:
For if þou redes hit by ry3t & hit to resoun brynges,
Fyrst telle me þe tyxte of þe tede lettres,
& syþen þe mater of þe mode mene me þerafter,
& I schal halde þe þe hest þat I þe hy3t haue,
Apyke þe in porpre cloþe, palle alþer-fynest,
& þe by3e of bry3t golde abowte þyn nekke,
& þe þryd þryuenest þat þrynges me after,
Þou schal be baroun vpon benche, bede I þe no lasse.'
Derfly þenne Danyel deles þyse wordes:
'Ryche kyng of þis rengne, rede þe oure Lorde!
Hit is surely soth þe Souerayn of heuen
Fylsened euer þy fader & vpon folde cheryched,
Gart hym grattest to be of gouernores alle,
& alle þe worlde in his wylle welde as hym lykes.
Whoso wolde wel do, wel hym bityde,
& quos deth so he dezyre, he dreped als fast;
Whoso hym lyked to lyft, on lofte watz he sone,
& quoso hym lyked to lay watz lo3ed bylyue.
So watz noted þe note of Nabugo_de_nozar,
Styfly stabled þe rengne bi þe stronge Dry3tyn,
For of þe Hy3est he hade a hope in his hert,
Þat vche pouer past out of þat Prynce euen.
& whyle þat watz cle3t clos in his hert
Þere watz no mon vpon molde of my3t as hymseluen;
Til hit bitide on a tyme towched hym pryde
For his lordeschyp so large & his lyf ryche;
He hade so huge an insy3t to his aune dedes
Þat þe power of þe hy3e Prynce he purely for3etes.
Þenne blynnes he not of blasfemy on to blame þe Dry3tyn;
His my3t mete to Goddes he made with his wordes:
"I am god of þe grounde, to gye as me lykes.
94
As He þat hy3e is in heuen, His aungeles þat weldes.
If He hatz formed þe folde & folk þervpone,
I haf bigged Babiloyne, bur3alþer-rychest,
Stabled þerinne vche a ston in strenkþe of myn armes;
Mo3t neuer my3t bot myn make such anoþer."
Watz not þis ilke worde wonnen of his mowþe one
Er þenne þe Souerayn sa3e souned in his eres:
"Now Nabugo_de_nozar inno3e hatz spoken,
Now is alle þy pryncipalte past at ones,
& þou, remued fro monnes sunes, on mor most abide
& in wasturne walk & wyth þe wylde dowelle,
As best, byte on þe bent of braken & erbes,
With wroþe wolfes to won & wyth wylde asses."
Inmydde þe poynt of his pryde departed he þere
Fro þe soly of his solempnete; his solace he leues,
& carfully is outkast to contre vnknawen,
Fer into a fyr fryth þere frekes neuer comen.
His hert heldet vnhole; he hoped non oþer
Bot a best þat he be, a bol oþer an oxe.
He fares forth on alle faure, fogge watz his mete,
& ete ay as a horce when erbes were fallen;
Þus he countes hym a kow þat watz a kyng ryche,
Quyle seuen syþez were ouerseyed, someres I trawe.
By þat mony þik thy3e þry3t vmbe his lyre,
Þat alle watz dubbed & dy3t in þe dew of heuen;
Faxe, fyltered & felt, flosed hym vmbe,
Þat schad fro his schulderes to his schyre wykes,
& twenty-folde twynande hit to his tos ra3t,
Þer mony clyuy as clyde hit cly3t togeder.
His berde ibrad alle his brest to þe bare vrþe,
His browes bresed as breres aboute his brode chekes;
Hol3e were his y3en & vnder campe hores,
& al watz gray as þe glede, with ful grymme clawres
Þat were croked & kene as þe kyte paune;
Erne-hwed he watz & al ouerbrawden,
Til he wyst ful wel who wro3t alle my3tes,
& cowþe vche kyndam tokerue & keuer when Hym lyked.
Þenne He wayned hym his wyt, þat hade wo soffered,
Þat he com to knawlach & kenned hymseluen;
Þenne he loued þat Lorde & leued in trawþe
Hit watz non oþer þen He þat hade al in honde.
Þenne sone watz he sende agayn, his sete restored;
95
His barounes bo3ed hym to, blyþe of his come,
Ha3erly in his aune hwe his heued watz couered,
& so 3eply watz 3arked & 3olden his state.
Bot þou, Baltazar, his barne & his bolde ayre,
Se3þese syngnes with sy3t & set hem at lyttel,
Bot ay hatz hofen þy hert agaynes þe hy3e Dry3t[y]n,
With bobaunce & with blasfamye bost at Hym kest,
& now His vessayles avyled in vanyte vnclene,
Þat in His hows Hym to honour were heuened of fyrst;
Bifore þe barounz hatz hom bro3t, & byrled þerinne
Wale wyne to þy wenches in waryed stoundes;
Bifore þy borde hatz þou bro3t beuerage in þede,
Þat blyþely were fyrst blest with bischopes hondes,
Louande þeron lese goddez þat lyf haden neuer,
Made of stokkes & stonez þat neuer styry mo3t.
& for þat froþande fylþe, þe Fader of heuen
Hatz sende into þis sale þise sy3tes vncowþe,
Þe fyste with þe fyngeres þat flayed þi hert,
Þat rasped renyschly þe wo3e with þe ro3penne.
Þise ar þe wordes here wryten, withoute werk more,
By vch fygure, as I fynde, as oure Fader lykes:
Mane, Techal, Phares: merked in þrynne,
Þat þretes þe of þyn vnþryfte vpon þre
wyse.
Now expowne þe þis speche spedly I þenk:
Manemenes als much as "Maynful Gode
Hatz counted þy kyndam bi a clene noumbre,
& fulfylled hit in fayth to þe fyrre ende".
To teche þe of Techal, þat terme þus menes:
"þy wale rengne is walt in we3tes to heng,
& is funde ful fewe of hit fayth-dedes."
& Pharesfol3es for þose fawtes, to frayst þe trawþe;
In Phares fyndeI forsoþe þise felle sa3es:
"Departed is þy pryncipalte, depryued þou worpes,
Þy rengne rafte is þe fro, & ra3t is þe Perses;
Þe Medes schal be maysteres here, & þou of menske schowued."'
Þe kyng comaunded anon to cleþe þat wyse
In frokkes of fyn cloþ, as forward hit asked;
Þenne sone watz Danyel dubbed in ful dere porpor,
& a coler of cler golde kest vmbe his swyre.
Þen watz demed a decre bi þe duk seluen:
Bolde Baltazar bed þat hym bowe schulde
96
Þe comynes al of Calde þat to þe kyng longed,
As to þe prynce pryuyest preued þe þrydde,
He3est of alle oþer saf onelych tweyne,
To bo3after Baltazar in bor3e & in felde.
Þys watz cryed & knawen in cort als fast,
& alle þe folk þerof fayn þat fol3ed hym tylle.
Bot howso Danyel watz dy3t, þat day ouer3ede;
Ny3t ne3ed ry3t now with nyes fol mony,
For da3ed neuer anoþer day, þat ilk derk after,
Er dalt were þat ilk dome þat Danyel deuysed.
Þe solace of þe solempnete in þat sale dured
Of þat farand fest, tyl fayled þe sunne;
Þenne blykned þe ble of þe bry3t skwes,
Mourkenes þe mery weder, & þe myst dryues
Þor3þe lyst of þe lyfte, bi þe lo3medoes.
Vche haþel to his home hy3es ful fast,
Seten at her soper & songen þerafter;
Þen foundez vch a fela3schyp fyrre at forþ na3tes.
Baltazar to his bedd with blysse watz caryed;
Reche þe rest as hym lyst: he ros neuer þerafter.
For his foes in þe felde in flokkes ful grete,
Þat longe hade layted þat lede his londes to strye,
Now ar þay sodenly assembled at þe self tyme.
Of hem wyst no wy3e þat in þat won dowelled.
Hit watz þe dere Daryus, þe duk of þise Medes,
Þe prowde prynce of Perce, & Porros of Ynde,
With mony a legioun ful large, with ledes of armes,
Þat now hatz spyed a space to spoyle Caldeez.
Þay þrongen þeder in þe þester on
þrawen hepes,
Asscaped ouer þe skyre watteres & scaþed þe walles,
Lyfte laddres ful longe & vpon lofte wonen,
Stelen stylly þe toun er any steuen rysed.
Withinne an oure of þe niy3t an entre þay hade,
3et afrayed þay no freke. Fyrre þay passen,
& to þe palays pryncipal þay aproched ful stylle,
Þenne ran þay in on a res on rowtes ful grete;
Blastes out of bry3t brasse brestes so hy3e,
Ascry scarred on þe scue, þat scomfyted mony.
Segges slepande were slayne er þay slyppe my3t;
Vche hous heyred watz withinne a hondewhyle.
Baltazar in his bed watz beten to deþe,
97
Þat boþe his blod & his brayn blende on þe cloþes;
The kyng in his cortyn watz ka3t bi þe heles,
Feryed out bi þe fete & fowle dispysed.
Þat watz so do3ty þat day & drank of þe vessayl
Now is a dogge also dere þat in a dych lygges.
For þe mayster of þyse Medes on þe morne ryses,
Dere Daryous þat day dy3t vpon trone,
Þat cete seses ful sounde, & sa3tlyng makes
Wyth alle þe barounz þeraboute, þat bowed hym after.
& þus watz þat londe lost for þe lordes synne,
& þe fylþe of þe freke þat defowled hade
Þe ornementes of Goddez hous þat holy were maked.
He watz corsed for his vnclannes, & cached þerinne,
Done doun of his dyngnete for dedez vnfayre,
& of þyse worldes worchyp wrast out for euer,
& 3et of lykynges on lofte letted, I trowe:
To loke on oure lofly Lorde late bitydes.
Þus vpon þrynne wyses I haf yow þro schewed
Þat vnclannes tocleues in corage dere
Of þat wynnelych Lorde þat wonyes in heuen,
Entyses Hym to be tene, telled vp His wrake;
Ande clannes is His comfort, & coyntyse He louyes,
& þose þat seme arn & swete schyn se His face.
Þat we gon gay in oure gere þat grace He vus sende,
Þat we may serue in His sy3t, þer solace neuer blynnez.
Amen.
~ Anonymous Americas,#NFDB
5 Philosophy
5 Hinduism
4 Poetry
4 Christianity
2 Occultism
1 Thelema
1 Psychology
1 Integral Yoga
1 Fiction
1 Alchemy
6 Sri Aurobindo
5 Vyasa
4 Carl Jung
3 Plotinus
2 Robert Browning
2 Aleister Crowley
5 Vishnu Purana
4 The Secret Doctrine
3 Aion
3 A Garden of Pomegranates - An Outline of the Qabalah
2 Plotinus - Complete Works Vol 02
2 Browning - Poems
0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
IN UNO PER Nomen SEPTEM IN UNO
ARARITA.
1.01 - Historical Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
most precious, because it has been found to be the most convenient system yet discovered of classifying the phe- Nomena of the Universe and recording their relations, whereof the proof is the limitless possibilities for analytic and synthetic thought which follow the adoption of this schema.
The history of the Qabalah, so far as the publication of early exoteric texts is concerned, is indeterminate and vague. Literary criticism traces the Sepher Yetsirah (sup- posedly by Rabbi Akiba) and the Sepher haZohar (by
1.02 - Prayer of Parashara to Vishnu, #Vishnu Purana, #Vyasa, #Hinduism
ga, a number of synonymes for this term, as, ###. They are also explained, though not very distinctly, to the following purport: "Manas is that which considers the consequences of acts to all creatures, and provides for their happiness. Mahat, the Great principle, is so termed from being the first of the created principles, and from its extension being greater than that of the rest. Mati is that which discriminates and distinguishes objects preparatory to their fruition by Soul. Brahmā implies that which effects the developement and augmentation of created things. Pur p. 15 is that by which the coñcurrence of nature occupies and fills all bodies. Buddhi is that which communicates to soul the knowledge of good and evil. Khyāti is the means of individual fruition, or the faculty of discriminating objects by appropriate designations, and the like. Īśvara is that which knows all things as if they were present. Prajñā is that by which the properties of things are known. Chiti is that by which the consequences of acts and species of knowledge are selected for the use of soul. Smriti is the faculty of recognising all things, past, present, or to come. Samvit is that in which all things are found or known, and which is found or known in all things: and Vipura is that which is free from the effects of contrarieties, as of knowledge and ignorance, and the like. Mahat is also called Īśvara, from its exercising supremacy over all things; Bhāva, from its elementary existence; Eka, or 'the one,' from its singleness; Puruṣa, from its abiding within the body; and from its being ungenerated it is called Swayambhu." Now in this Nomenclature we have chiefly two sets of words; one, as Manas, Buddhi, Mati, signifying mind, intelligence, knowledge, wisdom, design; and the other, as Brahmā, Īśvara, &c., denoting an active creator and ruler of the universe: as the Vāyu adds, 'Mahat, impelled by the desire to create, causes various creation:' and the Mahābhārata has, 'Mahat created Aha
kāra.' The Purāṇas generally employ the same expression, attributing to Mahat or Intelligence the 'act of creating. Mahat is therefore the divine mind in creative operation, the νοῦς ὁ διακόσμων τε καὶ πάντων ἀίτιος of Anaxagoras; an ordering and disposing mind, which was the cause of all things: The word itself suggests some relationship to the Phœnician Mot, which, like Mahat, was the first product of the mixture of spirit and matter, and the first rudiment of creation: "Ex connexione autem ejus spiritus prodiit mot . . . hinc seminium omnis creaturæ et omnium rerum creatio." Brucker, I. 240. Mot, it is true, . appears to be a purely material substance, whilst Mahat is an incorporeal substance; but they agree in their place in the cosmogony, and are something alike in name. How far also the Phœnician system has been accurately described, is matter of uncertainty. See Sā
1.02 - The Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
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.
1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
O NE of the several difficulties encountered in pre- senting a new scheme or a new interpretation of philosophy is the popular prejudice against new terminology. It is conceivable that objections will be raised against the Hebrew Alphabet and the terms utilized by the Qabalah by people who may overlook the fact that in the study of Astronomy, Physics, or Chemistry, for example, a completely new Nomenclature must be mastered.
Even commerce uses a whole system of words and terms meaningless without a knowledge of commercial methods and procedure. The terminology used by the Qabalah is so employed for several reasons.
1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology
non est; sed privatio boni hoc Nomen accepit. Denique bonum potest esse sine
malo, sed malum non potest esse sine bono, nee potest esse malum ubi non fuerit
1.05 - Problems of Modern Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
further increased by a medical and biological Nomenclature which often
strikes us as thoroughly mechanical, and more often than not severely
1.07 - Production of the mind-born sons of Brahma, #Vishnu Purana, #Vyasa, #Hinduism
[13]: The same remark applies here. The Purāṇas that give these details generally coñcur with our text, but the Bhāgavata specifies the progeny of Dharma in a somewhat different manner; or, following the order observed in the list of Dharma's wives, their children are, Rita (truth), Prasāda (favour), Abhaya (fearlessness), Sukha, Muda (pleasure), Smaya (wonder), Yoga (devotion), Darpa, Artha (meaning), Smriti (memory), Kṣema, Prasraya (affection), and the two saints Nara and Nārāyaṇa, the sons of Dharma by Mūrtti. We have occasional varieties of Nomenclature in other authorities; as, instead of Śruta, Sama; Kūrma P.: instead of Dandanaya, Samaya; and instead of Bodha, Apramāda; Li
ga P.: and Siddha in place of Sukha; Kūrma P.
1.08 - Origin of Rudra: his becoming eight Rudras, #Vishnu Purana, #Vyasa, #Hinduism
ga, and Vāyu agree with our text in the Nomenclature of the Rudras, and their types, their wives, and progeny. The types are those which are enumerated in the Nāndī, p. 59 or opening benedictory verse, of Sakuntalā; and the passage of the Viṣṇu P. was found by Mons. Chezy on the envelope of his copy. He has justly corrected Sir Wm. Jones's version of the term ### 'the sacrifice is performed with solemnity;' as the word means, 'Brahmane officiant,' 'the Brāhmaṇ who is qualified by initiation (Dīkṣā) to conduct the rite.' These are considered as the bodies, or visible forms, of those modifications of Rudra which are variously named, and which, being praised in them, severally abstain from harming them: ### Vāyu P. The Bhāgavata, III. 12, has a different scheme, as usual; but it confounds the notion of the eleven Rudras, to whom the text subsequently adverts, with that of the eight here specified. These eleven it terms Manyu, Manu, Mahīnasa, Mahān, Siva, Ritadhwaja, Ugraretas, Bhava, Kāla, Vāmadeva, and Dhritavrata: their wives are, Dhī, Dhriti, Rasalomā, Niyut, Sarpī, Ilā, Ambikā, Irāvatī, Swadhā, Dīkṣā, Rudrānī: and their places are, the heart, senses, breath, ether, air, fire, water, earth, sun, moon, and tapas, or ascetic devotion. The same allegory or mystification characterises both accounts.
[5]: See the story of Dakṣa's sacrifice at the end of the chapter.
1.11 - Woolly Pomposities of the Pious Teacher, #Magick Without Tears, #Aleister Crowley, #Philosophy
Well, now, before going further into this, I must behave like an utter cad, and disgrace my family tree, and blot my 'scutcheon and my copybook by confusing you about "realism." Excuse: not my muddle; it was made centuries ago by a gang of cursd monks, headed by one Duns Scotus so-called because he was Irish or if not by somebody else equally objectionable. They held to the Platonic dogma of archetypes. They maintained that there was an original (divine) idea such as "greenness" or a "pig," and that a green pig, as observed in nature, was just one example of these two ideal essences. They were opposed by the "nominalists," who said, to the contrary, that "greenness" or "a pig" were nothing in themselves; they were mere names (nominalism from Lat. Nomen, a name) invented for convenience of grouping. This doctrine is plain commonsense, and I shall waste no time in demolishing the realists.
All priori thinking, the worst kind of thinking, goes with "realism" in this sense.
1.1.2 - Intellect and the Intellectual, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
All depends on the meaning you attach to words usedit is a matter of Nomenclature. Ordinarily one says a man has intellect if he can think well the nature and process and field of the thought do not matter. If you take intellect in that sense, then you can say that intellect has different strata and Ford belongs to one stratum of intellect, Einstein to anotherFord has a practical and executive business intellect, Einstein a scientific discovering and theorising intellect. But Ford too in his own field theorises, invents, discovers. Yet would you call Ford an intellectual or a man of intellect? I would prefer to use for the general faculty of mind the word intelligence. Ford has a great and forceful practical intelligence, keen, quick, successful, dynamic. He has a brain that can deal with thoughts also, but even there his drive is towards practicality. He believes in rebirth (metempsychosis), for instance, not for any philosophic reason, but because it explains life as a school of experience in which one gathers more and more experience and develops by it. Einstein has on the other hand a great discovering scientific intellect, not like Marconi a powerful practical inventive intelligence for the application of scientific discovery. All men have of course an intellect of a kind, all for instance can discuss and debate (for which you say rightly intellect is needed); but it is only when one rises to the realm of ideas and moves freely in it that you say, This man has an intellect. Address an assembly of peasants, you will find if you give them scope that they can put to you points and questions which may often leave the parliamentary debater panting. But we are content to say that these peasants have much practical intelligence.
The power to discuss and debate is, as I say, a common human faculty and habit. Perhaps it is here that man begins to diverge from the animal; for animals have much intelligencemany animals and even insectseven some rudimentary power of practical reasoning, but so far as we know, they dont meet and put their ideas about things side by side or sling them at each other in a debate,1 as even the most ignorant human can do and very animatedly does. There too is the beginning of intellect for the reasons you allege. Also for the reason that it is a common faculty of the race, it can be specialised, so much so that a man whom it is dangerous to cross in debate in the field of literature or of science or of philosophy may yet make a fool of himself and wallow contentedly in a quagmire of blunders and fallacies if he discusses politics or economy or, let us say, spirituality or Yoga. His only salvation is the blissful depth of his ignorance which prevents him from seeing what a mess he has made. Again a man may be a keen legal or political debater,the two very commonly go together,yet no intellectual. I admit that a man must have some logical intellect to debate well. But after all the object of debate is to win, to make your point and you may do that even if your point is false; success, not truth, is the aim of debate. So I admit what you say, but with reservations.
1.13 - Posterity of Dhruva, #Vishnu Purana, #Vyasa, #Hinduism
[1]: The descent of Puru from Dhruva is similarly traced in the Matsya Purāṇa, but with some variety of Nomenclature: thus the wife of Dhruva is named Dhanyā; and the eldest son of the Manu, Taru. The Vāyu introduces another generation, making the eldest son of Sliṣṭi, or as there termed Puṣṭi, father of Udāradhī; and the latter the father of Ripu, the father of Cakṣuṣa, the father of the Manu. The Bhāgavata has an almost entirely different set of names, having converted the family of Dhruva into personifications of divisions of time and of day and night. The account there given is, Dhruva had, by his wife Bhramī (revolving), the daughter of Śiśumāra (the sphere), Kalpa and Vatsara. The latter married Suvīthi, and had six sons, Puṣpārṇa, Tigmaketu, Iṣa, Urjja, Vasu, Jaya. The first married Prabhā and Doṣā, and had by the former, Prātah (dawn), Madhyadina (noon), and Sāya (evening); and by the latter, Pradoṣa, Niśītha, and Vyuṣṭa, or the beginning, middle, and end of night. The last has, by Puṣkariṇī, Cakṣush, married p. 99 to Ākūti, and the father of Cākṣuṣa Manu. He has twelve sons, Puru, Kritsna, Rita, Dyumna, Satyavat, Dhrita, Vrata, Agniṣṭoma, Atirātra, Pradyumna, Sivi, and Ulmuka. The last is the father of six sons, named as in our text, except the last, who is called Gaya. The eldest, Anga, is the father of Veṇa, the father of Prithu. These additions are evidently the creatures of the author's imagination. The Brāhma Purāṇa and Hari Vaṃśa have the same genealogy as the Viṣṇu, reading, as do the Matsya and Vāyu, Puṣkarini or Vīraṇī, the daughter of Vīraṇā, instead of Varuṇa. They, as well as copies of the text, present several other varieties of Nomenclature. The Padma P. (Bhūmi Khaṇḍa) says Anga was of the family of Atri, in allusion perhaps to the circumstance mentioned in the Brāhma P. of Uttānapāda's adoption by that Ṛṣi.
[2]: With the Dīrghasatra, 'long sacrifice;' a ceremony lasting a thousand years.
1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
the somewhat scurrilous Gnostic Nomenclature. The names are
accidental, whereas the schema itself is universally valid. The
1.15 - Index, #Aion, #Carl Jung, #Psychology
tic Nomenclature, 230
scyphomedusa, 128
1.15 - The world overrun with trees; they are destroyed by the Pracetasas, #Vishnu Purana, #Vyasa, #Hinduism
[12]: This is the usual list of Dharma's wives. The Bhāgavata substitutes Kakud for Arundhaṭī. The Padma P., Matsya P., and Hari Vaṃśa contain two different account of Dakṣa's descendants: the first agrees with our text; the second, which is supposed to occur in the Padma Kalpa, is somewhat varied, particularly as to the wives of Dharma, who are said to be five. The Nomenclature varies, or,
[13]: The Viśvādevas are a class of gods to whom sacrifices should be offered daily. Manu, III. 121. They are named in some of the Purāṇas, as the Vāyu and Matsya: the former specifying ten; the latter, twelve.
1.30 - Describes the importance of understanding what we ask for in prayer. Treats of these words in the Paternoster: Sanctificetur nomen tuum, adveniat regnum tuum. Applies them to the Prayer of Quiet, and begins the explanation of them., #The Way of Perfection, #Saint Teresa of Avila, #Christianity
object:1.30 - Describes the importance of understanding what we ask for in prayer. Treats of these words in the Paternoster: Sanctificetur Nomen tuum, adveniat regnum tuum. Applies them to the Prayer of Quiet, and begins the explanation of them.
author class:Saint Teresa of Avila
1f.lovecraft - Ibid, #Lovecraft - Poems, #unset, #Integral Yoga
Nomenclatureis stated by Von Schweinkopf^3 to have been Caius Anicius
Magnus Furius Camillus milianus Cornelius Valerius Pompeius Julius
1.rb - Bishop Blougram's Apology, #Browning - Poems, #Robert Browning, #Poetry
Their Nomenclature and philosophy:
He said true things, but called them by wrong names.
1.rb - Sordello - Book the Fourth, #Browning - Poems, #Robert Browning, #Poetry
"Not know Crescentius Nomentanus?" Then
He cast about for terms to tell him, when
2.02 - Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga
Our conception of the Infinite is formlessness, but everywhere we see form and forms surrounding us and it can be and is affirmed of the Divine Being that he is at once Form and the Formless. For here too the apparent contradiction does not correspond to a real opposition; the Formless is not a negation of the power of formation, but the condition for the Infinite's free formation: for otherwise there would be a single Form or only a fixity or sum of possible forms in a finite universe. The formlessness is the character of the spiritual essence, the spirit-substance of the Reality; all finite realities are powers, forms, self-shapings of that substance: the Divine is formless and nameless, but by that very reason capable of manifesting all possible names and shapes of being. Forms are manifestations, not arbitrary inventions out of nothing; for line and colour, mass and design which are the essentials of form carry always in them a significance, are, it might be said, secret values and significances of an unseen reality made visible; it is for that reason that figure, line, hue, mass, composition can embody what would be otherwise unseen, can convey what would be otherwise occult to the sense. Form may be said to be the innate body, the inevitable self-revelation of the formless, and this is true not only of external shapes, but of the unseen formations of mind and life which we seize only by our thought and those sensible forms of which only the subtle grasp of the inner consciousness can become aware. Name in its deeper sense is not the word by which we describe the object, but the total of power, quality, character of the reality which a form of things embodies and which we try to sum up by a designating sound, a knowable name, Nomen. Nomen in this sense, we might say, is Numen; the secret Names of the Gods are their power, quality, character of being caught up by the consciousness and made conceivable. The Infinite is nameless, but in that namelessness all possible names, Numens of the gods, the names and forms of all realities, are already envisaged and prefigured, because they are there latent and inherent in the All-Existence.
It becomes clear from these considerations that the coexistence of the Infinite and the finite, which is the very nature of universal being, is not a juxtaposition or mutual inclusion of two opposites, but as natural and inevitable as the relation of the principle of Light and Fire with the suns. The finite is a frontal aspect and a self-determination of the Infinite; no finite can exist in itself and by itself, it exists by the Infinite and because it is of one essence with the Infinite. For by the Infinite we do not mean solely an illimitable self-extension in Space and Time, but something that is also spaceless and timeless, a selfexistent Indefinable and Illimitable which can express itself in the infinitesimal as well as in the vast, in a second of time, in a point of space, in a passing circumstance. The finite is looked upon as a division of the Indivisible, but there is no such thing: for this division is only apparent; there is a demarcation, but no real separation is possible. When we see with the inner vision and sense and not with the physical eye a tree or other object, what we become aware of is an infinite one Reality constituting the tree or object, pervading its every atom and molecule, forming them out of itself, building the whole nature, process of becoming, operation of indwelling energy; all of these are itself, are this infinite, this Reality: we see it extending indivisibly and uniting all objects so that none is really separate from it or quite separate from other objects. "It stands" says the Gita "undivided in beings and yet as if divided." Thus each object is that Infinite and one in essential being with all other objects that are also forms and names - powers, numens - of the Infinite.
2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Integral Yoga
Here it is necessary to enter a caution against possible misunderstandings to which the peculiar Nomenclature used by the
Rishis & the common rendering of tanmatra & bhuta by the
2.3.06 - The Mind, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
It is a little difficult to equate this old Nomenclature with that of this Yoga, for the former takes the mixed action of the surface and tries to analyse it - while in this Yoga what is mixed together on the surface gets separated and seen in the light of the deeper working behind which is hidden from the surface awareness. So we have to adopt a different classification.
The physical mind has first to open to the higher consciousness - its limitations are then removed and it admits what is supraphysical and begins to see things in harmony with the higher knowledge. It becomes an instrument for externalising that knowledge in the pragmatic perceptions and actions of the physical life. It sees things as they are and deals with them according to the larger Truth with an automatic rightness of perception and will and reaction to impacts.
3-5 Full Circle, #unset, #Anonymous, #Various
Periodicity and Stratification ( R ) are displayed, for instance, by "The Material Cultures and Social Institutions of the Simpler Peoples" of Hobhouse, Wheeler and Ginsberg whose Nomenclature has been incorporated into the Periodic Table. This huge classification is developed much further in Murdock's "Ethnographic Atlas". And these two classifications' most famous precursor was Lewis Morgan's classification of human cultures in "Ancient Society", 1877. While less detailed and precise, it went beyond them by including Period 5 (Literates) which Morgan called Civilization. The Periodic Table accommodates this Period, as also Periods 6 (Lower Industrialises), 7 (Higher Industrialists), and as many others as may become necessary.
Grouping ( ) is displayed in small, incipient classifications such as the comparative studies of values by Clyde Kluckhohn and others; and Ruth Benedict in Patterns of Culture among many others. These sets of abstract data were made operationally constant, and thus classifiable, by Ethel Albert's "Theory Construction for the Comparative Study of Values in Five Cultures". At any given time, she pointed out, every culture is what chemists call a mixture: its members display most or all of the theoretically possible values in various proportions. Nonetheless, every culture displays what Albert calls a dominant value premise by which all others, which she calls deviant, tend to be suppressed. Deviant values thus tend to be what physicists call potential. Under certain conditions, however, one or more of these deviant values may become actual or kinetic, and tend to split the society; to generate conflicts within it. If it displaces the previously dominant value-premise in the society's controller, part or all of the culture is transmuted into another Group. By pointing out the role of the dominant values, Albert's theory thus permits qualitative classification of cultures and of their qualitative (Group) transmutations, past and future.
3.7.1.07 - Involution and Evolution, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
And the interest of the question becomes acute, its importance incalculable when we come to the still unexplained phe Nomenon of life and mind. Is life a creation out of inanimate substance or the appearance of a new, a suddenly or slowly resultant power out of the brute material energy, and is conscious mind a creation out of inconscient or subconscient life, or do these powers and godheads appear because they were always there though in a shrouded and by us unrecognizable condition of their hidden or suppressed idea and activity, Nomen and Numen? And what
320
3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
the name of a thing, the defining idea about it, is both its Nomen
& numen, & carries in itself the swabhava of the thing, its nature
5.07 - Beginnings Of Civilization, #Of The Nature Of Things, #Lucretius, #Poetry
Their first Nomenclature, is foolery.
For why could he mark everything by words
5.1.02 - Ahana, #Collected Poems, #Sri Aurobindo, #Integral Yoga
Forms are put round him; his oneness, divided by mind's Nomenclature,
High on the summits of being ponders immobile and single,
Aeneid, #unset, #Anonymous, #Various
and those whose home is in Nomentum or
in Rosean fields near by Velinus or
BOOK II. -- PART I. ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
"jumble" the Nomenclature of these may represent to the profane, there is none, in fact, to him who has
the key.
BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
It may make our position plainer if we state at once that we use Sir C. Lyell's Nomenclature for the
ages and periods, and that when we talk of the Secondary and Tertiary age, of the Eocene, Miocene
BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
habent illi in communi sermonis usu, aliud Nomen quo Lunam, designent praeter IO." The pillar and
Circle (IO), now constituting the first decimal number, and which with Pythagoras was the perfect
--
may help the inquirer to ferret out "the deep significance of ancient Sanskrit Nomenclature in the old
Aryan myths and allegories." Meanwhile, let us see what has been hitherto stated about the
--
Purana furnishes the Nomenclature of the Sons of the fourteen Manus in every Manvantara, and the
Sons of the seven Sages or Rishis. The latter are the progeny [[Continued on next page]]
BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
Esoteric Nomenclature, but simply because they are more familiar to the students in the West. Both are
the perfect equivalents of our one, three, and seven vowelled terms, which stand for the ONE ALL,
--
from its true functions." . . . . . . The Nomenclature of the days of the week is thus faulty. "The SunDay ought to be Uranus-day (Urani dies, Urandi)," adds the learned writer, Ragon.
* Planetary System.
--
terms, are preserved. The real esoteric Nomenclature cannot be given, as it would only confuse the
reader. The Brahmanical doctrine has no equivalent to these. Vach seems, in many an aspect, to
--
to agree upon a Nomenclature before going any further. . . "
Notwithstanding this agreement, many mistakes, owing to this confusion, crept into the earliest
--
-- which rejects the primitive Nomenclature, preferring to subdivide them into constituents. If Nature is
the "Ever-becoming" on the manifested plane, then those Elements are to be regarded in the same
BOOK XIII. - That death is penal, and had its origin in Adam's sin, #City of God, #Saint Augustine of Hippo, #Christianity
[462] Mali enim nulla natura est: sed amissio boni, mali Nomen accepit.
[463] Plutarch (De Plac. Phil. i. 3, and iv. 3) tells us that this opinion was held by Anaximenes of Miletus, the followers of Anaxagoras, and many of the Stoics. Diogenes the Cynic, as well as Diogenes of Apollonia, seems to have adopted the same opinion. See Zeller's Stoics, pp. 121 and 199.
ENNEAD 05.05 - That Intelligible Entities Are Not External to the Intelligence of the Good., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
5. Returning to our former assertion that the First ever remains identical, even though giving birth to other beings, the generation of numbers may be explained by the immanence of Unity, and by the action of another principle which forms them, as images of unity. So much the more must the Principle superior to beings be immanent Unity; but here it is the First himself who begets the beings, and not another principle who produces beings in the image of the First while this First would abide within Himself. Likewise the form of unity, which is the principle of numbers, exists within all in different degrees, because the numbers posterior to unity participate therein unequally. Likewise, the beings inferior to the First contain something of His nature, which something constitutes their form. Numbers derive their quantity from their participation in unity. Likewise here beings owe their being to their containing the trace of the One, so that their being is the trace of the One.258 Not far from the truth would we be in holding that essence, which is the (more common or) plainer Nomenclature of being,259 is derived from the word "hen," which means one. Indeed essence proceeded immediately from the One,273 and has differentiated from Him but very little. Turning towards its own basis, it has settled, and both became and is the "being" of all. When a man pronounces584 essence ("on"), and emphasizes it, he unconsciously approximates the sound meaning one ("hen"), demonstrating that essence proceeds from unity, as indeed is indicated, so far as possible, by the word "on," which means essence. That is why "being" ("ousia") and essence ("einai"260) imitate so far as they can the principle of the Power from which they have emanated. The human mind, observing these similarities, and guided by their contemplation,261 imitated what it grasped by uttering the words "on,"262 "einai,"263 "ousia,"264 and "hestia."265 Indeed, these sounds try to express the nature of what has been begotten by unity, by means of the very effort made by the speaker so as to imitate as well as possible the generation of being.
THE SUPREME NAMED APOLLO.266
ENNEAD 06.01 - Of the Ten Aristotelian and Four Stoic Categories., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
How can all qualities be potentialities? It is easy to see that beauty and health are qualities. But how could ugliness and sickness, weakness and general impotence, be qualities? Is it because they qualify certain things? But what hinders the qualified things from being called such by mere Nomenclature, as homonyms, and not because of a single (all-sufficient) reason? Besides, what would hinder them from being considered not only according to one of the four modes,265 but even after each one of the four, or at least after any two of them? First, the quality does not consist in "acting" and "experiencing";266 so that it is only by placing oneself at different viewpoints that one could call what "acts" and "experiences" a quality, in the same sense as health and sickness, disposition and habitude, force and weakness. Thus power is no longer the common element in these qualities, and we shall have to seek something else possessing this characteristic, and the qualities will no longer all be reasons. How indeed could a sickness, become a habituation, or be a reason?
QUALITY IS NOT A POWER BUT DISPOSITION, FORM AND CHARACTER.
ENNEAD 06.04 - The One Identical Essence is Everywhere Entirely Present., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
2. There exists a genuinely universal (Being). The world that we see is no more than its image. This287 veritably universal (Being) is in nothing; for nothing has proceeded from its existence. What is posterior to this universal (Being) must, to exist, be in it, since it would depend on it, and without it could neither subsist nor move. Do not therefore place our world in this genuinely universal (being) as in a place, if by place you understand the limit of the body containing so far as it contains, or a space which before had, and which still has emptiness for nature. Conceive of the foundation on which our world rests as existing in the (Being) which exists everywhere, and contains it. Conceive their relation exclusively by the mind, setting aside all local Nomenclature. Indeed, when one speaks of place, it is only in relation with our visible world; but the universal (being), being the First, and possessing genuine existence, has no need of being in a place, nor in anything whatever. Being universal, it could not fail to support itself, for it fills itself, equals itself, and is where is the universal because it is this itself. What has been built on the universal, being other than it, participates in it, and approaches it, receives strength from it, not by dividing it, but because it finds it in itself, because it approaches it, since the universal ("being") is not outside of itself; for it is impossible for the essence to be in non-essence; on the contrary, it is non-essence that must subsist in essence, and consequently unite entirely with the whole essence. We repeat, the universal could not separate itself from itself; and if we say that it is everywhere, it is only in this sense that it is in essence, that is, in itself. It is not surprising that what is everywhere is in essence and in itself; for that which is everywhere is in the unity. We, however, positing that the (Being) in question is sense-(existence), believe that it is everywhere here below; and, as the sense-(existence) is great, we wonder how nature (that is, the intelligible essence) can extend in that which has so great a magnitude.288 In reality, the (Being) which is called great is small; the (Being) which is regarded as small is great, since the whole of it penetrates in every part of all; or rather, our world, by its parts everywhere approaching the universal (Being), finds it everywhere entire, and greater than itself. Consequently, as it would receive nothing more by a greater extension (for, if it were possible, it would thereby exclude itself from the universal Being), it circles around this Being. Not being able to embrace it, nor to pierce into its innermost, it contented itself with occupying a place, and with having a place where it might preserve existence while approaching the universal (Being), which in one sense is present to it, and in another, is not present; for the universal (Being) is in itself, even when something else wishes to unite itself to it. Therefore, approaching it, the body of the universe finds the universal "Being"; having no need of going any farther, it turns around the same thing because the thing around which it turns is the veritably universal (Being), so that in all its parts it enjoys the presence of this whole entire Being. If the universal (Being) were in a place, our world should (instead of having a circular motion), rush towards it in a straight line, touching different parts of this Being by different parts of its own, and find itself on one side distant from it, and on the other side near it. But as the universal (Being) is neither near one place, nor distant from, another, it is necessarily entirely present as soon as it is at all present. Consequently, it is entirely present to each of these things from which it is neither near nor far; it is present to the things that are able to receive it.
THE UNIVERSAL BEING IS INDIVISIBLE.
Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI, #unset, #Anonymous, #Various
DE SUA VICTORIA PER Nomen BABALON. (On His Victory Through the Name
Babalon)
Sophist, #unset, #Anonymous, #Various
The Nomenclature of Hegel has been made by himself out of the language of common life. He uses a few words only which are borrowed from his predecessors, or from the Greek philosophy, and these generally in a sense peculiar to himself. The first stage of his philosophy answers to the word 'is,' the second to the word 'has been,' the third to the words 'has been' and 'is' combined. In other words, the first sphere is immediate, the second mediated by reflection, the third or highest returns into the first, and is both mediate and immediate. As Luther's Bible was written in the language of the common people, so Hegel seems to have thought that he gave his philosophy a truly German character by the use of idiomatic German words. But it may be doubted whether the attempt has been successful. First because such words as 'in sich seyn,' 'an sich seyn,' 'an und fur sich seyn,' though the simplest combinations of nouns and verbs, require a difficult and elaborate explanation. The simplicity of the words contrasts with the hardness of their meaning. Secondly, the use of technical phraseology necessarily separates philosophy from general literature; the student has to learn a new language of uncertain meaning which he with difficulty remembers. No former philosopher had ever carried the use of technical terms to the same extent as Hegel. The language of Plato or even of Aristotle is but slightly removed from that of common life, and was introduced naturally by a series of thinkers: the language of the scholastic logic has become technical to us, but in the Middle Ages was the vernacular Latin of priests and students. The higher spirit of philosophy, the spirit of Plato and Socrates, rebels against the Hegelian use of language as mechanical and technical.
Hegel is fond of etymologies and often seems to trifle with words. He gives etymologies which are bad, and never considers that the meaning of a word may have nothing to do with its derivation. He lived before the days of Comparative Philology or of Comparative Mythology and Religion, which would have opened a new world to him. He makes no allowance for the element of chance either in language or thought; and perhaps there is no greater defect in his system than the want of a sound theory of language. He speaks as if thought, instead of being identical with language, was wholly independent of it. It is not the actual growth of the mind, but the imaginary growth of the Hegelian system, which is attractive to him.
The Dwellings of the Philosophers, #unset, #Anonymous, #Various
language and the abundance of ambiguous Nomenclature, we fathom in them this ray of truth,
this profound conviction born from certain facts, duly observed, and which owe nothing to the
--
manuscripts, and which are in certain texts the object of a special Nomenclature, represent
among the Greeks and their medieval successors, the crucible of fusion that potters always
The Logomachy of Zos, #unset, #Anonymous, #Various
The shifting meanings of our intertwisted Nomenclature, inexact
references and ambiguities, have the virtue of spatial span and are
--- Grep of noun nomen
agnomen
cognomen
nomenclature
nomenklatura
praenomen
Wikipedia - 2012 phenomenon -- Range of eschatological beliefs surrounding the date 21 December 2012
Wikipedia - 2018 Indian dust storms -- Lethal weather phenomenon in India, May 2018
Wikipedia - 4-2-1 phenomenon
Wikipedia - Abduction Phenomenon
Wikipedia - Acidinus (cognomen) -- Ancient Roman cognomen
Wikipedia - Aeschynomene aspera
Wikipedia - Agnomen
Wikipedia - Agrippa (praenomen) -- Latin name
Wikipedia - Ahala -- Ancient Roman cognomen
Wikipedia - Ahenobarbus -- Ancient Roman cognomen meaning "red-beard"
Wikipedia - Aion: Researches into the Phenomenology of the Self
Wikipedia - Algorithmic bias -- Technological phenomenon with social implications
Wikipedia - Alignments of random points -- Phenomenon in statistics
Wikipedia - Ambustus -- Ancient Roman cognomen
Wikipedia - Analytic phenomenology
Wikipedia - Annia gens -- Families from Ancient Rome who shared the Annius nomen
Wikipedia - Anti-Catholicism in the United States -- American cultural phenomenon
Wikipedia - Anticyclone -- Weather phenomenon of wind circulating round a high-pressure area
Wikipedia - Aromaticity -- Phenomenon providing chemical stability in resonating hybrids of cyclic organic compounds
Wikipedia - Arria gens -- Families from Ancient Rome who shared the Arrius nomen
Wikipedia - Association for the Scientific Study of Anomalous Phenomena
Wikipedia - Astronomica (Manilius) -- 1st century AD Latin didactic poem about celestial phenomena written by Marcus Manilius
Wikipedia - Astronomy -- Scientific study of celestial objects and phenomena
Wikipedia - Atmospheric convection -- Atmospheric phenomenon
Wikipedia - Auditory brainstem response -- Auditory phenomenon in the brain
Wikipedia - Auger effect -- Physical phenomenon
Wikipedia - Aulus (praenomen) -- Roman personal name
Wikipedia - Ayyavazhi phenomenology
Wikipedia - Azukiarai -- Phenomenom in Japanese folklore
Wikipedia - Begadkefat -- Phenomenon of lenition affecting the non-emphatic stop consonants when preceded by a vowel and not geminated; present in Biblical Hebrew and Aramaic
Wikipedia - Belady's anomaly -- Computer storage phenomenon
Wikipedia - Bellia gens -- Families from Ancient Rome who shared the Bellius nomen
Wikipedia - Bell's phenomenon
Wikipedia - Belt of Venus -- Atmospheric phenomenon
Wikipedia - Beta decay transition -- Physical phenomenom
Wikipedia - Biefeld-Brown effect -- Electrical phenomenon that produces an ionic wind that transfers its momentum to surrounding neutral particles
Wikipedia - Binomial nomenclature -- System of identifying species of organisms using a two-part name
Wikipedia - Biological phenomena
Wikipedia - Birefringence -- Optical phenomenon
Wikipedia - Blaxit -- Sociological phenomenon
Wikipedia - Blue field entoptic phenomenon
Wikipedia - Blue shift (politics) -- Observed phenomenon in US politics
Wikipedia - Blue Whale Challenge -- Social network cyberbullying phenomenon
Wikipedia - Boiling -- Type of vaporization; bulk phenomenon.
Wikipedia - Botanical nomenclature -- Scientific naming of algae, fungi and plants
Wikipedia - Bracketing (phenomenology)
Wikipedia - Breaking the Spell: Religion as a Natural Phenomenon
Wikipedia - Bridgewater Triangle -- An area in southeastern Massachusetts claimed to be the site of paranormal phenomena
Wikipedia - British Society for Phenomenology
Wikipedia - Broken escalator phenomenon -- The sensation of losing balance or dizziness when stepping onto an escalator which is not working
Wikipedia - Bueno-Orovio-Cherry-Fenton model -- Phenomenological ionic model for human ventricular cells
Wikipedia - Burned house horizon -- Phenomenon of presumably intentionally burned settlements
Wikipedia - Buttered toast phenomenon -- Tendency of bread to land butter-side down
Wikipedia - Caeso (praenomen) -- Latin name
Wikipedia - Catatumbo lightning -- Atmospheric phenomenon in Venezuela
Wikipedia - Category:2012 phenomenon believers
Wikipedia - Category:Discoveries by Jaume Nomen
Wikipedia - Category:Evolutionarily significant biological phenomena
Wikipedia - Category:Existentialist and phenomenological psychologists
Wikipedia - Category:Phenomena
Wikipedia - Category:Phenomenologists
Wikipedia - Category:Phenomenology literature
Wikipedia - Category:Phenomenology
Wikipedia - Cellular senescence -- Phenomenon characterized by the cessation of cell division
Wikipedia - Chain fountain -- physical phenomenon
Wikipedia - Cheerios effect -- Phenomenon that occurs when floating objects that do not normally float attract one another
Wikipedia - Chemical nomenclature
Wikipedia - Childhood gender nonconformity -- Phenomenon in which prepubescent children do not conform to norms expected of their assigned gender.
Wikipedia - Circumzenithal arc -- Optical phenomenon arising from refraction of sunlight through ice crystals
Wikipedia - Claim club -- Nineteenth-century phenomenon in the American West
Wikipedia - Clock drift -- Refers to several related phenomena
Wikipedia - Cognomen -- Third name of a citizen of Ancient Rome
Wikipedia - Cold wave -- Weather phenomenon
Wikipedia - Color confinement -- Particle physics phenomenon
Wikipedia - Color phi phenomenon -- Optical illusion
Wikipedia - Color superconductivity -- Predicted phenomenon in quark matter
Wikipedia - Comeback (sports) -- sports phenomenon
Wikipedia - Committee on Small Body Nomenclature
Wikipedia - Communal reinforcement -- Social phenomenon where a meme is repeatedly asserted in a community, regardless of whether it is sufficiently supported by evidence
Wikipedia - Connectionism -- Approach in cognitive science that hopes to explain mental phenomena using artificial neural networks
Wikipedia - Cornell gorge suicides -- Phenomenon of suicides at Cornell University
Wikipedia - Cornering the market -- commerce phenomenon
Wikipedia - Cosmic ray visual phenomena
Wikipedia - Coulomb gap -- Physical phenomenon
Wikipedia - Counterculture of the 1960s -- anti-establishment cultural phenomenon
Wikipedia - Coverage data -- Digital representation of spatio-temporal phenomenon
Wikipedia - Criminal spin -- Phenomenological model in criminology
Wikipedia - Critical phenomena
Wikipedia - Crossover interference -- Phenomenon in genetics
Wikipedia - Crown shyness -- Phenomenon in which the crowns of fully stocked trees do not touch each other
Wikipedia - Cultural bias -- Interpretation and judgement of phenomena by the standards of one's culture
Wikipedia - Dead water -- Nautical term for a phenomenon which can occur when a layer of fresh or brackish water rests on top of denser salt water, without the two layers mixing
Wikipedia - Deathbed phenomena
Wikipedia - Debris flow -- Geological phenomenon in which water-laden masses of soil and fragmented rock rush down mountainsides
Wikipedia - December solstice -- Astronomical phenomenon; solstice that occurs each December, typically between the 20th and the 22nd day of the month according to the Gregorian calendar
Wikipedia - Decline of Christianity in various countries -- Phenomenon of decreasing Christian affiliation in the Western world
Wikipedia - Decoy effect -- Phenomenon in marketing
Wikipedia - De Phenomenis in Orbe Lunae -- Book by Giulio Cesare la Galla
Wikipedia - Dialectical phenomenology
Wikipedia - Diffraction -- Phenomenon of the motion of waves
Wikipedia - Dinomenia -- Genus of molluscs
Wikipedia - Dipole -- Electromagnetic phenomenon
Wikipedia - Directed attention fatigue -- Neuro-psychological phenomenon
Wikipedia - Distributed ray tracing -- Refinement of ray tracing that allows for the rendering of "soft" phenomena
Wikipedia - Divination by Astrological and Meteorological Phenomena -- Ancient Chinese astronomy manuscript
Wikipedia - Domestication syndrome -- Proposed biological phenomenon
Wikipedia - Doppler broadening -- Phenomenon in physics
Wikipedia - Draft:The Phenomenon (film) -- 2020 film
Wikipedia - Drinking culture of Korea -- Cultural phenomenon in South Korea
Wikipedia - Drinking culture of the Philippines -- Cultural phenomenon in The Philippines
Wikipedia - Earthquake light -- Optical phenomenon
Wikipedia - Echophenomenon
Wikipedia - Economic bubble -- Economic phenomenon of very high prices driven by speculation
Wikipedia - Economic sociology -- Study of the social cause and effect of various economic phenomena
Wikipedia - Ecophenomenology
Wikipedia - Edmund Husserl -- German philosopher, known as the father of phenomenology
Wikipedia - Effect size -- Statistical measure of the magnitude of a phenomenon
Wikipedia - Effects of high altitude on humans -- Scientific phenomenon
Wikipedia - Elasto-capillarity -- Physical phenomenon
Wikipedia - Electrical phenomena
Wikipedia - Electricity -- Physical phenomena associated with the presence and flow of electric charge
Wikipedia - Electrocapillarity -- Physical phenomenon
Wikipedia - Electromagnetism -- Branch of science concerned with the phenomena of electricity and magnetism
Wikipedia - Electronic voice phenomenon
Wikipedia - El Fenomeno -- 2008 studio album by Arcangel
Wikipedia - El NiM-CM-1o -- Warm phase of a cyclic climatic phenomenon in the Pacific Ocean
Wikipedia - Emergence -- Phenomenon in complex systems where interactions produce effects not directly predictable from the subsystems
Wikipedia - Emergent phenomenon
Wikipedia - Endynomena -- Genus of beetles
Wikipedia - Entoptic phenomenon -- Visual effect whose source is within the eye itself
Wikipedia - Environmental chemistry -- The scientific study of the chemical and phenomena that occur in natural places
Wikipedia - Epiphenomenal ectoplasm
Wikipedia - Epiphenomenalism
Wikipedia - Epiphenomenal
Wikipedia - Epiphenomena
Wikipedia - Epiphenomenon -- Secondary phenomenon that occurs alongside or in parallel to a primary phenomenon
Wikipedia - Episodic tremor and slip -- Seismological phenomenon observed in some subduction zones
Wikipedia - Epistasis -- Genetic phenomenon in which a gene mutation's effect depends on mutations in other genes
Wikipedia - Erection -- Physiological phenomenon in which penis becomes firm
Wikipedia - Evaporation -- Type of vaporization of a liquid that occurs from its surface; surface phenomenon
Wikipedia - Exclusion of the null hypothesis -- Position that there is no relationship between two phenomena
Wikipedia - Existential phenomenology
Wikipedia - Exploitation of labour -- Economic phenomenon
Wikipedia - Extremely Online -- Phenomenon of believing posts online are important
Wikipedia - Factors of polymer weathering -- Natural phenomenon in inorganic materials
Wikipedia - False memory -- Psychological phenomenon
Wikipedia - Fenomeno (song) -- 1998 song performed by Vasilis Karras
Wikipedia - Ferromagnetism -- Physical phenomenon
Wikipedia - Fin de siecle -- Late 19th century cultural phenomenon in Europe
Wikipedia - Firewall (physics) -- Hypothetical phenomenon where an observer falling into a black hole encounters high-energy quanta at the event horizon
Wikipedia - Fis phenomenon -- Phenomenon in linguistics
Wikipedia - Fitness culture -- A sociocultural phenomenon surrounding exercise and physical fitness.
Wikipedia - Flame cutting (firearms) -- destructive firearms phenomenon
Wikipedia - Flash of unstyled content -- Phenomenon in web browsers
Wikipedia - Flash suppression -- A phenomenon of visual perception
Wikipedia - Flotation of flexible objects -- Phenomenon in which the bending of a flexible material allows an object to displace a greater amount of fluid than if it were completely rigid
Wikipedia - Fogging phenomenon -- Head-scan (CT-scan) pattern
Wikipedia - Fog -- Atmospheric phenomenon
Wikipedia - Form (botany) -- One of the secondary taxonomic ranks, below that of variety, in botanical nomenclature
Wikipedia - Fractional quantum Hall effect -- Physical phenomenon in which the Hall conductance of 2D electrons shows precisely quantized plateaus at fractional values of eM-BM-2/h
Wikipedia - Fujiwhara effect -- Meteorological phenomenon involving two cyclones circling each other
Wikipedia - Gaius (praenomen) -- Latin name
Wikipedia - Gender Empathy Gap -- Psychological phenomenon
Wikipedia - Genomic imprinting -- Phenomenon that causes genes to be expressed in a parent-of-origin-specific manner
Wikipedia - Geography -- The science that studies the lands, the features, the inhabitants and the phenomena of the Earth
Wikipedia - Gibbs phenomenon
Wikipedia - Glacial motion -- Geological phenomenon
Wikipedia - Glaciology -- Scientific study of ice and natural phenomena involving ice
Wikipedia - Gnaeus (praenomen) -- Latin personal name
Wikipedia - Granular convection -- Phenomenon
Wikipedia - Graping -- Phenomenon occurring to unreflowed [[solder]].
Wikipedia - Gravitational memory effect -- Predicted physical phenomenon
Wikipedia - Gravity -- Phenomenon of attraction between objects with mass
Wikipedia - Greenhouse effect -- Atmosopheric phenomenon
Wikipedia - Halloween Problem -- Phenomenon with database updates where a row is updated more than once
Wikipedia - Hauntology -- Phenomenological state
Wikipedia - Hawthorne effect -- Social phenomenon
Wikipedia - Haze -- Atmospheric phenomenon in which dust, smoke, and other dry particulates obscure the clarity of the sky
Wikipedia - Head-of-line blocking -- A performance-limiting phenomenon in computer network data transfer
Wikipedia - Health survival paradox -- Sociological medical phenomenon
Wikipedia - Helmholtz resonance -- Phenomenon of air resonance in a cavity
Wikipedia - Hermeneutic phenomenology
Wikipedia - Hero syndrome -- Phenomenon affecting people who seek heroism or recognition
Wikipedia - Heterophenomenology
Wikipedia - Hiss (electromagnetic) -- An electromagnetic wave phenomenon
Wikipedia - Holmes rebound phenomenon
Wikipedia - Horizontal Falls -- natural phenomenon in Western Australia where spring tides create a waterfall
Wikipedia - Hostus (praenomen) -- Latin name
Wikipedia - Hourglass economy in Silicon Valley -- Economic phenomenon in California
Wikipedia - Hybrid name -- Nomenclature of hybrid species
Wikipedia - Hydraulic jump -- Phenomenon occurring when liquid at high velocity discharges into a zone of lower velocity
Wikipedia - Hygroscopy -- Phenomenon of attracting and holding water molecules
Wikipedia - Hyper-Rayleigh scattering -- optical phenomenon
Wikipedia - Hypothesis -- Proposed explanation for an observation, phenomenon, or scientific problem
Wikipedia - Ice segregation -- Geological phenomenon
Wikipedia - Ideomotor phenomenon
Wikipedia - Imaginary friend -- Psychological and social phenomenon
Wikipedia - Impossible world -- Term used to model certain phenomena that cannot be adequately handled using ordinary possible worlds
Wikipedia - Indexicality -- Phenomenon of a sign pointing to (or indexing) some object in the context in which it occurs
Wikipedia - Insight phenomenology
Wikipedia - Insufficient justification -- Social psychology phenomenon
Wikipedia - Interdecadal Pacific Oscillation -- An oceanographic/meteorological phenomenon similar to the Pacific decadal oscillation (PDO), but occurring in a wider area of the Pacific
Wikipedia - International Code of Nomenclature for algae, fungi, and plants -- Code of scientific nomenclature
Wikipedia - International Code of Nomenclature for Cultivated Plants
Wikipedia - International Code of Zoological Nomenclature -- Code of scientific nomenclature for animals
Wikipedia - Interpretative phenomenological analysis
Wikipedia - Intertropical Convergence Zone -- Meteorological phenomenon
Wikipedia - In vivo supersaturation -- A phenomenon in which a weakly basic drug becomes supersaturated as it travels through the gastrointestinal tract
Wikipedia - Island gigantism -- Evolutionary phenomena leading to an increase of the size of species with insularity
Wikipedia - IUPAC nomenclature of chemistry
Wikipedia - Jaime Nomen
Wikipedia - Jamais vu -- Phenomenon of experiencing a situation that one recognizes in some fashion, but nonetheless seems very unfamiliar
Wikipedia - Jaume Nomen
Wikipedia - Jimmy il Fenomeno -- Italian actor
Wikipedia - John Diakrinomenos
Wikipedia - Josephson effect -- Quantum physical phenomenon
Wikipedia - Julia gens -- Ancient Roman family with the nomen "Julius"
Wikipedia - Just-world phenomenon
Wikipedia - Know Your Meme -- Website and video series documenting Internet memes and online phenomena
Wikipedia - Kondo effect -- Physical phenomenon due to impurities
Wikipedia - Kondratiev wave -- Hypothesized cycle-like phenomena in the modern world economy
Wikipedia - Kozai mechanism -- dynamical phenomenon affecting the orbit of a binary system perturbed by a distant third body
Wikipedia - Lahaina Noon -- A tropical solar phenomenon
Wikipedia - La NiM-CM-1a -- A coupled ocean-atmosphere phenomenon that is the counterpart of El NiM-CM-1o
Wikipedia - Larmor precession -- Physical phenomenon
Wikipedia - Lazarus Phenomenon
Wikipedia - Leidenfrost effect -- Physical phenomenon
Wikipedia - Licinia -- Ancient Roman nomen
Wikipedia - Lightning -- Weather phenomenon involving electrostatic discharge
Wikipedia - Liljequist parhelion -- Atmospheric optical phenomenon
Wikipedia - Lindblad resonance -- Phenomenom in astrophysics
Wikipedia - Linguistic phenomenology
Wikipedia - Link rot -- Phenomenon of URLs tending to cease functioning
Wikipedia - List of archaic technological nomenclature
Wikipedia - List of gear nomenclature -- Wikipedia list article
Wikipedia - List of Internet phenomena
Wikipedia - List of magazines of anomalous phenomena
Wikipedia - List of meteorological phenomena
Wikipedia - List of natural phenomena -- Wikipedia list article
Wikipedia - List of phenomenologists -- Wikipedia list article
Wikipedia - List of Prokaryotic names with Standing in Nomenclature -- Online database of prokaryotes taxonomy
Wikipedia - List of severe weather phenomena -- Wikipedia list article
Wikipedia - Lluvia de Peces -- An alleged phenomenon in Yoro, Honduras
Wikipedia - Low-level injection -- Phenomenon
Wikipedia - Macroscopic quantum phenomena -- Processes showing quantum behavior at the macroscopic scale, rather than at the atomic scale where quantum effects are prevalent; macroscopic scale quantum coherence leads to macroscopic quantum phenomena
Wikipedia - Magnetic refrigeration -- Phenomenon in which a suitable material can be cooled by a changing magnetic field
Wikipedia - Magnetism -- Class of physical phenomena
Wikipedia - Magnus effect -- Observable phenomenon that is commonly associated with a spinning object moving through the air
Wikipedia - Mahnomen County, Minnesota -- County in the United States
Wikipedia - Mahnomen, Minnesota -- City in Minnesota, United States
Wikipedia - Mahnomen, St. Louis County, Minnesota -- Census-designated place in Minnesota, US
Wikipedia - Mains hum -- Electric or electromagnetic phenomenon
Wikipedia - Marangoni effect -- Physical phenomenon between two fluids
Wikipedia - Marine reservoir effect -- Phenomenon affecting radiocarbon dating
Wikipedia - Mass amateurization -- Social phenomenon
Wikipedia - Max q -- Aerodynamic phenomenon
Wikipedia - McCarthyism -- Phenomenon in the US of making accusations of subversion or treason without evidence
Wikipedia - McCollough effect -- Human visual perception phenomenon
Wikipedia - Memmia gens -- Families in ancient Rome who shared the Memmius nomen
Wikipedia - SM-EM-+nyata -- Buddhist theological concept of voidness in ontology, meditation and phenomenology
Wikipedia - Menomen O'Donnell -- American Civil War Medal of Honor recipient
Wikipedia - Midnight sun -- Natural phenomenon when daylight lasts for , occurring only inside or close to the polar circles
Wikipedia - Midway, Mahnomen County, Minnesota -- Census-designated place in Minnesota, US
Wikipedia - Milkshake Duck -- Internet meme describing phenomena that go from being seen as positive to deeply flawed
Wikipedia - Milky seas effect -- A luminous phenomenon in the ocean in which large areas of seawater glow brightly enough at night to be seen by satellites orbiting Earth
Wikipedia - Mind-body dualism -- Philosophical theory that mental phenomena are non-physical and that matter exists independently of mind
Wikipedia - Mirage -- Naturally occurring optical phenomenon
Wikipedia - Mist -- phenomenon caused by small droplets of water suspended in air
Wikipedia - Modulational instability -- A phenomenon whereby deviations from a periodic waveform are reinforced by nonlinearity
Wikipedia - Money Heist: The Phenomenon -- 2020 documentary film
Wikipedia - Monkey tree phenomenon -- Social phenomenon in Singapore
Wikipedia - Monsoon trough -- Weather phenomenon
Wikipedia - Multimodality -- Phenomenon of human communication having different forms that combine
Wikipedia - Multiplicative noise -- Signal processing phenomenon
Wikipedia - Multiplicity (psychology) -- Psychological phenomenon in which a body can display multiple distinct personas
Wikipedia - Munich phenomenology
Wikipedia - My Way killings -- Social phenomenon in the Philippines
Wikipedia - Nanogeoscience -- The study of nanoscale phenomena related to geological systems
Wikipedia - Nanotribology -- Study of friction, wear, adhesion and lubrication phenomena at the nanoscale
Wikipedia - Narcissism of small differences -- Social phenomenon
Wikipedia - National Investigations Committee On Aerial Phenomena -- U.S. based civilian UFO research group
Wikipedia - Natural hazard -- Natural phenomenon, that might have a negative effect on humans or the environment
Wikipedia - Natural phenomena
Wikipedia - Natural phenomenon
Wikipedia - Nature -- Natural, physical, or material world and its phenomena
Wikipedia - Necker cube -- Form of perceptual phenomena
Wikipedia - Netsplit -- phenomenon, particularly on IRC, in which one server becomes disconnected from others
Wikipedia - NeuroNames -- An integrated nomenclature for structures in the brain and spinal cord of the four species most studied by neuroscientists: human, macaque, rat and mouse
Wikipedia - Neurophenomenology
Wikipedia - Noesis (phenomenology)
Wikipedia - Noise (spectral phenomenon) -- Types of noise
Wikipedia - Nomenclature codes -- Rulebooks of taxonomic nomenclature, in biology
Wikipedia - Nomenclature of Organic Chemistry -- Book describing the nomenclature of organic compounds
Wikipedia - Nomenclature of Territorial Units for Statistics -- European Union standard for country subdivisions
Wikipedia - Nomenclature -- System of names or terms in a particular field of arts or sciences
Wikipedia - Nomen dubium -- Term used in taxonomy
Wikipedia - Nomen illegitimum -- Latin term meaning "illegitimate name", used mainly in botany.
Wikipedia - Nomenklatura -- High bureaucrats/ruling class in Eastern Bloc countries
Wikipedia - Nomen nescio
Wikipedia - Nomen novum -- New replacement name used in biological nomenclature
Wikipedia - Nomen nudum -- Term used in nomenclature ("not a name")
Wikipedia - Nomen (Roman name)
Wikipedia - Nomina Anatomica Veterinaria -- Veterinary textbook prepared by the International Committee on Veterinary Gross Anatomical Nomenclature
Wikipedia - North Atlantic oscillation -- A weather phenomenon in the North Atlantic Ocean of fluctuations in the difference of atmospheric pressure at sea level between the Icelandic Low and the Azores High
Wikipedia - Notion (philosophy) -- Reflection in the mind of real objects and phenomena in their essential features and relations
Wikipedia - Novaya Zemlya effect -- atmospheric optical phenomenon
Wikipedia - Numa Numa (video) -- Internet phenomenon based on a video by Gary Brolsma made for the song "Dragostea din tei" as performed by O-Zone
Wikipedia - Numerius (praenomen) -- Latin name
Wikipedia - Object resurrection -- Phenomenon in object-oriented programming
Wikipedia - Octavius (praenomen) -- Latin name
Wikipedia - Open nomenclature -- Vocabulary of taxonomical terms
Wikipedia - Ophiuchus Superbubble -- Astronomical phenomenon
Wikipedia - Opiter (praenomen) -- Latin name
Wikipedia - Optical vortex -- Optical phenomenon
Wikipedia - Out-of-body experience -- A phenomenon in which the soul (astral body) is said to exit the physical body
Wikipedia - Ozone depletion -- Stratospheric phenomena of Earth
Wikipedia - Pandemic fatigue -- Psychological phenomenon
Wikipedia - Paranormal phenomena
Wikipedia - Parapsychology -- Study of paranormal and psychic phenomena
Wikipedia - Parental respect -- Social phenomenon
Wikipedia - Pathological (mathematics) -- Mathematical phenomena whose properties are counterintuitive
Wikipedia - Paullus (praenomen) -- Latin name
Wikipedia - Penn effect -- Observed phenomenon in economics
Wikipedia - Perceptions of religious imagery in natural phenomena
Wikipedia - Persia (gens) -- Families from Ancient Rome who shared the Persius nomen
Wikipedia - Perspectives on the abduction phenomenon -- Views on claims that aliens capture people
Wikipedia - Petrozavodsk phenomenon -- Series of celestial events of a disputed nature that occurred on September 20, 1977
Wikipedia - Phase Transitions and Critical Phenomena -- 20-volume series of books on physics
Wikipedia - Phenomenal concept strategy
Wikipedia - Phenomenal consciousness
Wikipedia - Phenomenal conservatism
Wikipedia - Phenomenal field theory -- Theory in psychology
Wikipedia - Phenomenalism -- Philosophical concept
Wikipedia - Phenomenalistic idealism
Wikipedia - Phenomenalist
Wikipedia - Phenomenal
Wikipedia - Phenomenal Woman: Four Poems Celebrating Women -- Book by Maya Angelou
Wikipedia - Phenomena (philosophy)
Wikipedia - Phenomena
Wikipedia - Phenomenography
Wikipedia - Phenomenological definition of God
Wikipedia - Phenomenological description
Wikipedia - Phenomenological psychology
Wikipedia - Phenomenological quantum gravity
Wikipedia - Phenomenological sociology
Wikipedia - Phenomenological Thomism
Wikipedia - phenomenologist
Wikipedia - Phenomenology (archaeology) -- In archaeology, use of sensory experiences to view and interpret an archaeological site or cultural landscape
Wikipedia - Phenomenology (architecture)
Wikipedia - Phenomenology (disambiguation)
Wikipedia - Phenomenology of Perception -- 1945 book by Maurice Merleau-Ponty
Wikipedia - Phenomenology of religion -- Experiential aspect of religion
Wikipedia - Phenomenology of Spirit
Wikipedia - Phenomenology (particle physics)
Wikipedia - Phenomenology (Peirce)
Wikipedia - Phenomenology (philosophy)
Wikipedia - Phenomenology (physics)
Wikipedia - Phenomenology (psychology) -- Psychological study of subjective experience
Wikipedia - Phenomenology (sociology)
Wikipedia - Phenomenon (film) -- 1996 film
Wikipedia - Phenomenon (LL Cool J song) -- 1997 single by LL Cool J
Wikipedia - Phenomenon (TV program) -- NBC TV series
Wikipedia - Phenomenon -- Philosophical concept
Wikipedia - Philosophical razor -- Principle or rule of thumb that allows one to eliminate unlikely explanations for a phenomenon
Wikipedia - Philosophy and Phenomenological Research
Wikipedia - Phi phenomenon -- Optical illusion of perceiving continuous motion between separate objects viewed rapidly in succession
Wikipedia - Phoenix Lights -- 1997 light phenomenon over Arizona, USA
Wikipedia - Phonological change -- Phenomenon in phonology
Wikipedia - Phylogenetic nomenclature -- Taxonomic nomenclature using phylogenetic definitions for taxon names
Wikipedia - Physical chemistry -- Study of macroscopic, atomic, subatomic, and particulate phenomena in chemical systems in terms of laws and concepts of physics
Wikipedia - Plant evolution -- subset of evolutionary phenomena that concern plants
Wikipedia - Pneumonia front -- Meteorological phenomenon near Lake Michigan, USA
Wikipedia - Polar night -- Natural phenomenon when the night lasts for more than 24 hours, occurring only inside the polar circles
Wikipedia - Pon farr -- Biological phenomenon in the fictional Star Trek universe
Wikipedia - Post-analytic phenomenology
Wikipedia - Post-micturition convulsion syndrome -- Neurological phenomenon associated with urination
Wikipedia - Postumus (praenomen) -- Latin name
Wikipedia - Praenomen -- Personal given name in Ancient Rome
Wikipedia - Prediction in language comprehension -- Phenomenon in psycholinguistics
Wikipedia - Prevalence effect -- The phenomenon that infrequent targets are easily missed
Wikipedia - Proculus (praenomen) -- Latin name
Wikipedia - Property (philosophy) -- Predominant differentiating feature that characterizes a being, a thing, a phenomenon
Wikipedia - Proximity effect (superconductivity) -- Phenomena that occur when a superconductor is in contact with a non-superconductor
Wikipedia - Psionics -- Portmanteau of psychic phenomena and electronics
Wikipedia - Quake (natural phenomenon) -- Surface shaking on interstellar bodies in general
Wikipedia - Quantum cryptography -- Cryptography based on quantum mechanical phenomena
Wikipedia - Quantum reflection -- Physical phenomenon
Wikipedia - Quantum spin tunneling -- Physical phenomenon
Wikipedia - Quantum tunnelling -- Quantum mechanical phenomenon
Wikipedia - Quasiparticle -- Emergent phenomena
Wikipedia - Quintus (praenomen) -- Latin name
Wikipedia - Rabi cycle -- Quantum mechanical phenomenom
Wikipedia - Rainbow -- meteorological phenomenon
Wikipedia - Random variable -- Variable representing a random phenomenon
Wikipedia - Raynaud's phenomenon
Wikipedia - Realistic phenomenology
Wikipedia - Red tide -- A common name for a worldwide phenomenon known as an algal bloom
Wikipedia - Reduplication -- Linguistic phenomenon
Wikipedia - Reflections of signals on conducting lines -- Signal phenomenon
Wikipedia - Relativistic Doppler effect -- Scientific phenomenon
Wikipedia - Repressed memory -- Controversial phenomenon in which memory may be stored in unconscious mind
Wikipedia - Returning soldier effect -- Phenomenon of human reproduction
Wikipedia - Ribosomal frameshift -- Phenomenon that occurs during translation of a messenger RNA into proteins
Wikipedia - Ring expansion and contraction -- Chemical phenomenon within ring systems
Wikipedia - RNA activation -- Biological gene-regulation phenomenon
Wikipedia - Robotic sensors -- Sensors providing analogs to human senses and for phenomena which humans cannot sense
Wikipedia - Rose (EP) -- 2001 EP by Menomena
Wikipedia - Rossiter-McLaughlin effect -- Spectroscopic phenomenon observed when either an eclipsing binary's secondary star or an extrasolar planet is seen to transit across the face of the primary or parent star.
Wikipedia - Routledge Philosophy Guidebook to Hegel and the Phenomenology of Spirit -- 2002 book by Robert Stern
Wikipedia - Runge's phenomenon
Wikipedia - Sachs-Wolfe effect -- Phenomenon of redshift in cosmology
Wikipedia - Sacred mysteries -- Inexplicable or secret religious phenomena
Wikipedia - Sailing stones -- Geological phenomenon where rocks move and inscribe long tracks along a smooth valley floor without human or animal intervention
Wikipedia - Salt tide -- Phenomenon in rivers
Wikipedia - San Francisco fog -- Common weather phenomenon in San Francisco
Wikipedia - Satellite flare -- Visual phenomenon caused by a satellite reflecting sunlight onto the Earth
Wikipedia - Saving the phenomena
Wikipedia - Scharnhorst effect -- Hypothesized phenomenon in quantum field theory
Wikipedia - Scientific phenomena named after people
Wikipedia - Second sound -- Quantum mechanical phenomenon in which heat transfer occurs by wave-like motion
Wikipedia - Second Summer of Love -- 1980s British social phenomenon
Wikipedia - Selective placement -- Phenomenon in adoption studies when childrens' adoptive homes are matched to those of their parents' homes
Wikipedia - Semicircular potential well -- Elementary example of quantum phenomena and the applications of quantum mechanics
Wikipedia - Sensory phenomena
Wikipedia - Sertor (praenomen) -- Latin name
Wikipedia - Sextus (praenomen) -- Latin name
Wikipedia - Shaft voltage -- Phenomenon in electric motors and generators
Wikipedia - Simpson's paradox -- A phenomenon in probability and statistics, in which a trend appears in groups of data but disappears when these groups are combined
Wikipedia - Sleepwalking -- sleeping phenomenon combined with wakefulness
Wikipedia - Small-world phenomenon
Wikipedia - Snell's window -- Underwater phenomenon due to Snell's Law
Wikipedia - Social phenomena
Wikipedia - Social phenomenon
Wikipedia - Society for Phenomenology and Existential Philosophy
Wikipedia - Solar eclipse -- Natural phenomenon wherein the Sun is obscured by the Moon
Wikipedia - Solar particle event -- Solar phenomenon
Wikipedia - Solar phenomena -- Natural phenomena occurring within the magnetically heated outer atmospheres in the Sun
Wikipedia - Sommerfeld effect -- Mechanical phenomenon
Wikipedia - Souperism -- Phenomenon in Ireland
Wikipedia - Space jellyfish -- Rocket launch phenomenon
Wikipedia - Speaking in tongues -- Phenomenon in which people speak words apparently in languages unknown to them
Wikipedia - Spectral line -- Optical phenomenon
Wikipedia - Speech and Phenomena -- 1967 book by Jacques Derrida
Wikipedia - Spherical cow -- A humorous metaphor for highly simplified scientific models of complex real life phenomena
Wikipedia - Stargate Project -- U.S. Army investigations of psychic phenomena
Wikipedia - Stateless society -- anthropological phenomenon of societies where state-like social organisation is not present
Wikipedia - Steve (atmospheric phenomenon) -- Atmospheric optical phenomenon, which appears as a light ribbon in the sky
Wikipedia - Stochastic resonance -- Signal boosting phenomenon using white noise
Wikipedia - Stod -- A phonological phenomenon of most Danish accents.
Wikipedia - Streaming current -- Electrokinetic phenomena produced by an electrolyte solution passing through a porous material with charged walls
Wikipedia - Streisand effect -- phenomenon that attempting to hide information attracts more attention to it
Wikipedia - Stroboscopic effect -- Visual phenomenon
Wikipedia - Studia Phaenomenologica
Wikipedia - Summer solstice -- Astronomical phenomenon when Earth's axial tilt toward the Sun is a maximum (currently 23.44M-BM-0)
Wikipedia - Sun dog -- Atmospheric optical phenomenon
Wikipedia - Sundowning -- neurological phenomenon
Wikipedia - Sunshower -- Meteorological phenomenon in which rain falls while the sun is shining
Wikipedia - Superbloom -- Botanical phenomenon
Wikipedia - Surface science -- Study of physical and chemical phenomena that occur at the interface of two phases
Wikipedia - Synapsis -- Biological phenomenon in meiosis
Wikipedia - Systematized Nomenclature of Medicine -- Systematic, computer-processable collection of medical terms, in human and veterinary medicine
Wikipedia - Taylor column -- A fluid dynamics phenomenon that occurs as a result of the Coriolis effect
Wikipedia - Telepathy -- Fictional/magical phenomenon
Wikipedia - Template talk:Visual phenomena
Wikipedia - Terrorism in Mexico -- Phenomenon of organized violenced against civilians
Wikipedia - Thank You NHS -- Social phenomenon in the United Kingdom
Wikipedia - The Crisis of European Sciences and Transcendental Phenomenology -- 1936 book by Edmund Husserl
Wikipedia - The Hum -- An acoustic possibly psychological phenomenon of humming, rumbling, or droning noise
Wikipedia - The Phenomenauts -- Science band from Oakland, California, USA
Wikipedia - The Phenomenology of Spirit -- 1807 book by Georg Wilhelm Friedrich Hegel
Wikipedia - The Phenomenon (2020 film) -- 2020 documentary film
Wikipedia - The Phenomenon of Man
Wikipedia - The Rocky Horror Picture Show cult following -- Cultural phenomenon surrounding the film's large fan base
Wikipedia - Throwing Like a Girl: A Phenomenology of Feminine Body Comportment Motility and Spatiality
Wikipedia - Tiberius (praenomen) -- Latin name
Wikipedia - Tidal resonance -- Phenomenon that occurs when the tide excites a resonant mode of a part of an ocean, producing a higher tidal range
Wikipedia - Tifo -- Phenomenon of supporting a sport team
Wikipedia - Total internal reflection -- Optical phenomenon in which light is completely reflected at the boundary between a medium with a high index of refraction and a medium with a lower one
Wikipedia - Transcendental hermeneutic phenomenology
Wikipedia - Transcendental phenomenology
Wikipedia - Transference -- phenomenon within psychotherapy
Wikipedia - Transport phenomena -- Exchange of mass, energy, and momentum between observed and studied systems
Wikipedia - Tropical instability waves -- A phenomenon in which the interface between areas of warm and cold sea surface temperatures near the equator form a regular pattern of westward-propagating waves
Wikipedia - Twin Lakes, Mahnomen County, Minnesota -- Census-designated place in Minnesota, US
Wikipedia - Tyranny of small decisions -- Phenomenon of a series of small rational decisions leading to a significant unwanted consequence
Wikipedia - Uhthoff's phenomenon -- Worsening of neurologic symptoms in multiple sclerosis
Wikipedia - Urca process -- Phenomenon in astroparticle physics
Wikipedia - Validly published name -- In botanical nomenclature, a name that meets the requirements for valid publication.
Wikipedia - Vibius (praenomen) -- Latin name
Wikipedia - Viral phenomenon -- Objects or patterns that are able to replicate themselves or convert other objects into copies of themselves when these objects are exposed to them
Wikipedia - Virtual pitch -- Psychoacoustic phenomenon
Wikipedia - Voice confrontation -- Psychological phenomenon of not liking one's own voice
Wikipedia - Volcanology -- The study of volcanoes, lava, magma and associated phenomena
Wikipedia - Volesus (praenomen) -- Latin name
Wikipedia - Vopiscus (praenomen) -- Latin forename
Wikipedia - Vulpian-Heidenhain-Sherrington phenomenon -- Term used for slow contraction of denervated skeletal muscle
Wikipedia - Warburg effect (plant physiology) -- Biological phenomenon
Wikipedia - Weather pains -- Claims of pain associated with changes in barometric pressure, humidity or other weather phenomena
Wikipedia - Well-founded phenomenon
Wikipedia - Well-posed problem -- Term regarding the properties that mathematical models of physical phenomena should have
Wikipedia - Western alienation -- Phenomenon in Canadian politics
Wikipedia - Whisker (metallurgy) -- Phenomenon in electrical devices
Wikipedia - Wikipedia:Getting to Philosophy -- Wikipedia phenomenon in which ~97% of all articles link to Philosophy
Wikipedia - Women-are-wonderful effect -- Psychological and sociological phenomenon
Wikipedia - World Phenomenology Institute
Wikipedia - Xocomil (weather) -- Weather phenomenon in Lake Atitlan, Guatemala
Wikipedia - X-ray fluorescence -- Physical phenomenom
Wikipedia - Yield (engineering) -- Phenomenon of deformation due to structural stress
Wikipedia - Zygotic induction -- Biological phenomenon
https://www.goodreads.com/book/show/106723.The_Phenomenon_of_Life
https://www.goodreads.com/book/show/1099472.Maitreya_s_Distinguishing_Phenomena_And_Pure_Being
https://www.goodreads.com/book/show/1126829.Introduction_to_Husserl_s_Phenomenology
https://www.goodreads.com/book/show/11534253-pisces-phenomenon
https://www.goodreads.com/book/show/13208.Phenomenal_Woman
https://www.goodreads.com/book/show/13222626-alien-phenomenology-or-what-it-s-like-to-be-a-thing
https://www.goodreads.com/book/show/13382398-collected-papers-v-phenomenology-and-the-social-sciences
https://www.goodreads.com/book/show/13689113-the-oxford-handbook-of-contemporary-phenomenology
https://www.goodreads.com/book/show/13721659-phenomenology
https://www.goodreads.com/book/show/14356776-the-phenomenon-of-a-genius
https://www.goodreads.com/book/show/153036.UFO_Abduction_Phenomenon
https://www.goodreads.com/book/show/15797715.A_Constellation_of_Vital_Phenomena
https://www.goodreads.com/book/show/15797715-a-constellation-of-vital-phenomena
https://www.goodreads.com/book/show/16280847-the-fifty-shades-of-grey-phenomena
https://www.goodreads.com/book/show/16311420-phenomenology-and-philosophy-of-mind
https://www.goodreads.com/book/show/16799560-companion-to-phenomenology-and-existentialism-blackwell-companions-to-p
https://www.goodreads.com/book/show/17001515-celestial-and-atmospheric-light-sources-phenomena
https://www.goodreads.com/book/show/17373481-ph-nomenologie-f-r-einsteiger
https://www.goodreads.com/book/show/17846430-ci-ncia-da-cultura-e-fenomenologia-dos-estilos
https://www.goodreads.com/book/show/17930140-princeses-fenomens
https://www.goodreads.com/book/show/18007478.A_Constellation_of_Vital_Phenomena
https://www.goodreads.com/book/show/18279.Phenomenology_of_Perception
https://www.goodreads.com/book/show/18281.Introduction_to_Phenomenology
https://www.goodreads.com/book/show/18282.The_Basic_Problems_of_Phenomenology
https://www.goodreads.com/book/show/18285.Queer_Phenomenology
https://www.goodreads.com/book/show/18428067.A_Constellation_of_Vital_Phenomena
https://www.goodreads.com/book/show/18428067-a-constellation-of-vital-phenomena
https://www.goodreads.com/book/show/18756982-phenomenal-x
https://www.goodreads.com/book/show/18760774-phenomenology-of-spirit
https://www.goodreads.com/book/show/19229074-phenomenology-of-perception
https://www.goodreads.com/book/show/1997982.The_Rough_Guide_to_Unexplained_Phenomena
https://www.goodreads.com/book/show/2067.Breaking_the_Spell_Religion_as_a_Natural_Phenomenon
https://www.goodreads.com/book/show/207056.A_Companion_to_Phenomenology_and_Existentialism
https://www.goodreads.com/book/show/20739906-phenomena
https://www.goodreads.com/book/show/2237142.The_Phenomenological_Mind
https://www.goodreads.com/book/show/2237143.Phenomenology_of_the_Human_Person
https://www.goodreads.com/book/show/22458057-heroes-of-phenomena
https://www.goodreads.com/book/show/232567.The_Phenomenon_of_Man
https://www.goodreads.com/book/show/23398016-the-phenomenology-of-dance
https://www.goodreads.com/book/show/23398019-the-phenomenology-of-dance
https://www.goodreads.com/book/show/23601768-fenomenul-legionar
https://www.goodreads.com/book/show/25468394-can-the-doing-of-phenomenology-be-learned
https://www.goodreads.com/book/show/25552527-universo-da-capogiro-fenomeni-estremi-nel-cosmo
https://www.goodreads.com/book/show/25667616-a-neurophenomenology-of-awe-and-wonder
https://www.goodreads.com/book/show/2593849-random-walks-critical-phenomena-and-triviality-in-quantum-field-theory
https://www.goodreads.com/book/show/2682450-exploring-psychic-phenomena
https://www.goodreads.com/book/show/27226555-hadith-nomenclature-primers
https://www.goodreads.com/book/show/29144724-phenomenal-emptiness
https://www.goodreads.com/book/show/30841980-phenomena
https://www.goodreads.com/book/show/312730.Crisis_of_European_Sciences_and_Transcendental_Phenomenology
https://www.goodreads.com/book/show/320976.Hegel_s_Phenomenology
https://www.goodreads.com/book/show/3211419-analysis-of-the-phenomena-of-the-human-mind
https://www.goodreads.com/book/show/3230634-phenomena
https://www.goodreads.com/book/show/32828237-phenomenal-gender
https://www.goodreads.com/book/show/33388795-the-phenomenon
https://www.goodreads.com/book/show/337262.Outline_of_a_Phenomenology_of_Right
https://www.goodreads.com/book/show/3377257-philosophy-and-phenomenology-of-the-body
https://www.goodreads.com/book/show/33947227-phenomena
https://www.goodreads.com/book/show/350624.Alfred_Schutz_on_Phenomenology_and_Social_Relations
https://www.goodreads.com/book/show/35069207-proto-phenomenology-and-the-nature-of-language
https://www.goodreads.com/book/show/35387690-phenomenal-emptiness
https://www.goodreads.com/book/show/3564777-phenomenal-girl-5
https://www.goodreads.com/book/show/373515.The_Idea_of_Phenomenology
https://www.goodreads.com/book/show/373521.Husserl_s_Phenomenology
https://www.goodreads.com/book/show/40178919-phenomenology
https://www.goodreads.com/book/show/403478.Phenomenology
https://www.goodreads.com/book/show/40528603-etheric-double-and-allied-phenomena
https://www.goodreads.com/book/show/42441851-the-power-of-phenomenology
https://www.goodreads.com/book/show/4310661-the-phenomenology-of-dance
https://www.goodreads.com/book/show/44179195-50-concepts-for-a-critical-phenomenology
https://www.goodreads.com/book/show/44289234-la-noche-fenomenal
https://www.goodreads.com/book/show/44501598-fenomenolog-a-de-la-persona-humana
https://www.goodreads.com/book/show/4984574-material-phenomenology-perspectives-in-continental-philosophy
https://www.goodreads.com/book/show/6394.Phenomenon
https://www.goodreads.com/book/show/6441994-anatomy-of-a-phenomenon
https://www.goodreads.com/book/show/647242.On_the_Phenomenology_of_the_Consciousness_of_Internal_Time
https://www.goodreads.com/book/show/654628.Phenomenology_and_Philosophy_of_Mind
https://www.goodreads.com/book/show/676126.Hegel_s_Idea_of_a_Phenomenology_of_Spirit
https://www.goodreads.com/book/show/713195.The_UFO_Phenomenon
https://www.goodreads.com/book/show/7234728-the-mistletoe-phenomenon
https://www.goodreads.com/book/show/7719413-phaenomena
https://www.goodreads.com/book/show/8187288-scienza-della-cultura-e-fenomenologia-degli-stili
https://www.goodreads.com/book/show/8213.The_Erotic_Phenomenon
https://www.goodreads.com/book/show/8214.The_Phenomenon_of_Life
https://www.goodreads.com/book/show/8215.The_Personal_Branding_Phenomenon
https://www.goodreads.com/book/show/834641.Phenomenology_and_the_Theological_Turn
https://www.goodreads.com/book/show/8359369-a-companion-to-phenomenology-and-existentialism
https://www.goodreads.com/book/show/870532.Phenomenology_of_the_Social_World
https://www.goodreads.com/book/show/901247.Reason_And_Evidence_In_Husserl_s_Phenomenology
https://www.goodreads.com/book/show/9454.Hegel_s_Phenomenology_of_Spirit
https://www.goodreads.com/book/show/96231.Churchill_s_Black_Dog_and_Other_Phenomena_of_the_Human_Mind
https://www.goodreads.com/book/show/965566.Ideas_Pertaining_to_a_Pure_Phenomenology_and_to_a_Phenomenological_Philosophy
https://familypedia.wikia.org/wiki/Category:Scientific_nomenclature
https://familypedia.wikia.org/wiki/Nomen_nescio
https://familypedia.wikia.org/wiki/Special:SearchByProperty/Father/Nomen-20nescio
https://religion.wikia.org/wiki/2012_phenomenon
https://religion.wikia.org/wiki/2_types_of_phenomena
https://religion.wikia.org/wiki/Ayahuasca#Related_phenomena
https://religion.wikia.org/wiki/Brahmavihara#Nomenclature_and_etymology
https://religion.wikia.org/wiki/Bufotenin#Nomenclature
https://religion.wikia.org/wiki/Cham_Dance#Nomenclature_and_etymology
https://religion.wikia.org/wiki/Clairvoyance#Clairvoyance_and_related_phenomena_throughout_history
https://religion.wikia.org/wiki/Cynocephaly#Related_phenomena
https://religion.wikia.org/wiki/Dalai_Lama#Nomenclature
https://religion.wikia.org/wiki/Dharma_(Buddhism)#Dharmas_in_Buddhist_phenomenology
https://religion.wikia.org/wiki/Dharma#Dharmas_in_Buddhist_phenomenology
https://religion.wikia.org/wiki/Dharma#dharmas_in_Buddhist_phenomenology
https://religion.wikia.org/wiki/Dharma#In_Buddhist_phenomenology
https://religion.wikia.org/wiki/Dzogchen#Nomenclature.2C_orthography_and_etymology
https://religion.wikia.org/wiki/Essence-Function#Nomenclature.2C_orthography_and_etymology
https://religion.wikia.org/wiki/Five_Wisdoms#Nomenclature.2C_orthography_and_etymology
https://religion.wikia.org/wiki/Mindstream#The_mindstream_as_experiential_phenomenon:_usage_and_application_in_sadhana
https://religion.wikia.org/wiki/Monkey_tree_phenomenon
https://religion.wikia.org/wiki/Mudra#Nomenclature_and_etymology
https://religion.wikia.org/wiki/Mysticism#Ontology.2C_epistemology.2C_phenomenology
https://religion.wikia.org/wiki/Neoplatonism#The_phenomenal_world
https://religion.wikia.org/wiki/Nomen_mysticum
https://religion.wikia.org/wiki/Nomen_mysticum#Christian_Rosenkreuz
https://religion.wikia.org/wiki/Nomen_mysticum#Famous_secret_names
https://religion.wikia.org/wiki/Nomen_mysticum#Initiation
https://religion.wikia.org/wiki/Nomen_mysticum#See_also
https://religion.wikia.org/wiki/Perceptions_of_religious_imagery_in_natural_phenomena
https://religion.wikia.org/wiki/Sankhara#Sankhara_in_Buddhist_phenomenology
https://religion.wikia.org/wiki/Talk:Nomen_mysticum
https://religion.wikia.org/wiki/The_Eightfold_Path#CONTEMPLATION_OF_PHENOMENA_.28Mind-objects.29
https://religion.wikia.org/wiki/THE_NOBLE_TRUTH_OF_THE_EXTINCTION_OF_SUFFERING#DEPENDENT_EXTINCTION_OF_ALL_PHENOMENA
https://religion.wikia.org/wiki/Tulpa#Nomenclature.2C_etymology_and_orthography
https://religion.wikia.org/wiki/Tulpa#Phenomenal_world_as_thoughtform
https://religion.wikia.org/wiki/Tummo#Nomenclature.2C_orthography_and_etymology
https://religion.wikia.org/wiki/Two_truths_doctrine#Nomenclature.2C_orthography_and_etymology
https://religion.wikia.org/wiki/Two_truths_doctrine#Phenomenon
https://religion.wikia.org/wiki/Yana_(Buddhism)#Nomenclature.2C_etymology_and_orthography
https://religion.wikia.org/wiki/Zhitro#Nomenclature.2C_orthography.2C_etymology
auromere - the-phenomenon-of-double-consciousness
Integral World - 1st Person/2nd Person/3rd Person Integrated Perspective on the Alleged Phenomenon of Life after Death, Elliot Benjamin
Integral World - Psychic Phenomena, Evolution, and Universal Meaning, Elliot Benjamin
Integral World - Phenomenology and Integral Theory, Wendelin Kuepers
Integral World - The Phenomenon of Growth Centers, Hugh & Kaye Martin
Integral World - Keeping the Account Open: Seven Reasons Why I Accept the Existence of (Some) Psychic Phenomena, Steve Taylor
Godhead Gives Good Phenomena
selforum - integral phenomenology
selforum - epiphenomenal view of mind
selforum - cultural phenomena and bilogical
selforum - phenomenological properties are
selforum - indian psychology as phenomenon within
https://thoughtsandvisions-searle88.blogspot.com/2012/11/shadow-matter-and-psychic-phenomena.html
https://thoughtsandvisions-searle88.blogspot.com/2014/06/three-articles-on-basic-phenomenology.html
https://thoughtsandvisions-searle88.blogspot.com/2014/08/a-resource-on-phenomenology.html
https://thoughtsandvisions-searle88.blogspot.com/2014/10/phenomenology-and-mysticism-verticality.html
https://thoughtsandvisions-searle88.blogspot.com/2014/10/phenomenology-of-perception.html
https://thoughtsandvisions-searle88.blogspot.com/2014/10/the-ufo-abduction-phenomenon-what-does.html
https://thoughtsandvisions-searle88.blogspot.com/2014/11/metaphysical-vs-metaphenomenal.html
https://thoughtsandvisions-searle88.blogspot.com/2015/05/a-phenomenological-map-of-consciousness.html
https://thoughtsandvisions-searle88.blogspot.com/2015/09/phenomenology-psychology.html
https://thoughtsandvisions-searle88.blogspot.com/2015/11/astral-projection-natural-phenomenon.html
https://thoughtsandvisions-searle88.blogspot.com/2015/12/the-transcendent-absolute-and-phenomena.html
dedroidify.blogspot - husserl-and-adventure-of-phenomenology
https://esotericotherworlds.blogspot.com/2012/12/phenomenalism.html
https://esotericotherworlds.blogspot.com/2013/06/electronic-voice-phenomena.html
https://esotericotherworlds.blogspot.com/2013/06/on-nature-of-psychic-phenomena-and.html
https://esotericotherworlds.blogspot.com/2013/11/buddhist-phenomenology.html
https://esotericotherworlds.blogspot.com/2013/11/deathbed-phenomena.html
https://esotericotherworlds.blogspot.com/2013/11/the-phenomenology-of-spirit.html
Psychology Wiki - Category:Phenomenology
Psychology Wiki - Consciousness#Phenomenal_and_access_consciousness
Psychology Wiki - Consciousness#Phenomenology
Psychology Wiki - Consciousness#The_description_and_location_of_phenomenal_consciousness
Psychology Wiki - Dharma#Dharmas_in_Buddhist_phenomenology
Psychology Wiki - Epiphenomenalism
Psychology Wiki - Heterophenomenology
Psychology Wiki - Phenomena
Psychology Wiki - Phenomenalism
Psychology Wiki - Phenomenology
Psychology Wiki - Phenomenology_(philosophy)
Psychology Wiki - Phenomenology_(psychology)
Psychology Wiki - Road_rage_(phenomenon)
Stanford Encyclopedia of Philosophy - epiphenomenalism
Stanford Encyclopedia of Philosophy - ethics-it-phenomenology
Stanford Encyclopedia of Philosophy - phenomenal-intentionality
Stanford Encyclopedia of Philosophy - phenomenology-mg
Stanford Encyclopedia of Philosophy - phenomenology-religion
Stanford Encyclopedia of Philosophy - phenomenology
Stanford Encyclopedia of Philosophy - self-consciousness-phenomenological
Occultopedia - fortean_phenomena
https://tvtropes.org/pmwiki/pmwiki.php/Fanfic/AndAroundAgainACinderellaPhenomenonTale
https://tvtropes.org/pmwiki/pmwiki.php/FanficRecs/CinderellaPhenomenon
https://tvtropes.org/pmwiki/pmwiki.php/Film/AGnomeNamedGnorm
https://tvtropes.org/pmwiki/pmwiki.php/Film/DamienOmenII
https://tvtropes.org/pmwiki/pmwiki.php/Film/Phenomena
https://tvtropes.org/pmwiki/pmwiki.php/Film/Phenomenon
https://tvtropes.org/pmwiki/pmwiki.php/Literature/Phenomena
https://tvtropes.org/pmwiki/pmwiki.php/Main/AWorldwidePunomenon
https://tvtropes.org/pmwiki/pmwiki.php/Main/MeltingPotNomenclature
https://tvtropes.org/pmwiki/pmwiki.php/Main/NewParentNomenclatureProblem
https://tvtropes.org/pmwiki/pmwiki.php/Main/UnknownPhenomenon
https://tvtropes.org/pmwiki/pmwiki.php/VisualNovel/CinderellaPhenomenon
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Praenomen
https://en.wikiquote.org/wiki/2012_phenomenon
https://en.wikiquote.org/wiki/Critical_phenomena
https://en.wikiquote.org/wiki/File:Sun_halo_optical_phenomenon_edit.jpg
https://en.wikiquote.org/wiki/Phenomena
https://en.wikiquote.org/wiki/Phenomenology_(philosophy)
https://en.wikiquote.org/wiki/Phenomenon
https://en.wikiquote.org/wiki/Phenomenon_(film)
https://en.wikiquote.org/wiki/The_Phenomenology_of_Spirit
Barney (1992 - 2010) - It started as a home video series in 1988 called Barney & The Backyard Gang created by Sheryl leach and starring Sandy Duncan. But from the moment Barney & Friends hit the airwaves on PBS in 1992, the famous purple dinosaur become a phenomenon in both children's television and pop culture. He was ev...
Friday Night Videos (1983 - 1994) - In the beginning, MTV was still a phenomenon that very few people actually could see in their homes, as cable television wasn't yet the "norm." Friday Night Videos took advantage of that fact and proved to be the next best thing.
Smoggies (1988 - 1990) - The Suntots lead by Princes Lila spend all thier time protecting thier paradise land (Coral Island) from the Smoggies (Emma and Clarance), a bunch of idiotic treasure hunters that pollute the waters around the island. Each epispode was quite envirnomentally educational without the overblown obviousn...
In Search of..... (1976 - 1982) - This series explored various phenomena, legends, and mysteries and still holds up 20 years after it left the air. I just loved this show as a grade schooler in the seventies, because I was heavy into monsters and ghost stories and the show frequently profiled legends like vampires, werewolves, Bigfo...
Happy Tree Friends (1999 - Current) - Happy Tree Friends is an American Flash cartoon created and developed by Aubrey Ankrum, Rhode Montijo, Kenn Navarro and Warren Graff for Mondo Media. The show is cited as an early example of a popular Internet phenomenon achieving a cult following.
Lois & Clark: The New Adventures of Superman (1993 - 1997) - Lois & Clark: The New Adventures of Superman was a phenomenal television success. A much more lavish version of the popular Superman television series which had first aired forty years earlier, Lois & Clark focused more on the Man of Steel's early adult years in Metropolis.
The Sixth Sense (1971 - 1972) - The Sixth Sense was a Universal TV series about a Parapsychology researcher (Gary Collins) who investigates incidents involving psychic phenomena. The show was on NBC.
IGPX: Immortal Grand Prix (2005 - 2006) - In the year 2048, people are raving about a fighting race called Immortal Grand Prix, or IGPX in short, which is faster and more exciting than any of the existing motor sports. The phenomenon is so big that an entire city was built for the racing industry where competitions take place on a huge tr...
Suzumiya haruhi (2006 - 2009) - Kyon is a cynical and incredulous student of North High School in Nishinomiya. He is dragged along by his classmate, the eponymous protagonist Haruhi Suzumiya, an eccentric girl who is seeking supernatural phenomena and figures such as aliens, time travelers, and espers. With Kyon's reluctant help,...
American Idol (2002 - Current) - First created by Simon Fuller as an American version of the British show Pop Idol, the show soon expanded into a nationwide phenomenon. Each season, a group of individuals from each city audition in front of a panel of judges, originally Randy Jackson, Paula Abdul, and the very harsh and critical Si...
Lethal Weapon 3(1992) - Superstars Mel Gibson and Danny Glover return with director Richard Donner for Lethal Weapon 3, the third in the phenomenally successful action series. In this film, Roger Murtaugh (Danny Glover) is only eight days away from retirement and his partner Martin Riggs (Mel Gibson) once again manages to...
Phenomena(1985) - One of the masters of horror, Italian horror director Dario Argento (SUSPIRIA, TENEBRE) brings us a horror film that lies within telepathic minds, witnessing murder when sleepwalking, an
Bloodbath at the House of Death(1984) - Six scientists arrive at the creepy Headstone Manor to investigate a strange phenomena which was the site of a mysterious massacre years earlier where 18 guests were killed in one night. It turns out that the house is the place of a satanic cult lead by a minister monk who plans to kill the scientis...
Hello Again(1987) - Lucy Chadman (Shelley Long) is a socialite who died after choking on some Chinese food. A year after her death, her spiritually-inclined sister Zelda (Judith Ivey) brings her back to life. Treated as a spiritual phenomenon, she also has to deal with the fact that her husband Jason (Corbin Bernsen) i...
Star Trek: The Motion Picture(1979) - An alien phenomenon of unprecedented size and power is approaching Earth, destroying everything in its path. The only starship in range is the U.S.S. Enterprise--still in drydock after a major overhaul. As Captain Decker readies his ship and his crew to face this menace, the legendary Admiral James...
The Cockettes(2002) - Documentary about the gender-bending San Francisco performance group who became a pop culture phenomenon in the early 1970s.
Fantastic Four: Rise of the Silver Surfer(2007) - When a strange silver object enters the Earth and causes strange phenomena to occur Reed Richards and the Fantastic Four must come back together to see what is going on. They soon see this is the work of the Silver Surfer, an alien who has destroyed every planet he has visited. They must now work to...
The Reaping(2007) - A former Christian missionary, who specializes in debunking religious phenomena, investigates a small town which seems to be suffering from the 10 biblical plagues.
https://myanimelist.net/manga/45347/Phenomeno
Big Eyes (2014) ::: 7.0/10 -- PG-13 | 1h 46min | Biography, Crime, Drama | 25 December 2014 (USA) -- A drama about the awakening of painter Margaret Keane, her phenomenal success in the 1950s, and the subsequent legal difficulties she had with her husband, who claimed credit for her works in the 1960s. Director: Tim Burton Writers:
Clouds (2020) ::: 7.5/10 -- PG-13 | 2h 1min | Drama, Music | 16 October 2020 (USA) -- Young musician Zach Sobiech discovers his cancer has spread, leaving him just a few months to live. With limited time, he follows his dream and makes an album, unaware that it will soon be a viral music phenomenon. Director: Justin Baldoni Writers:
Culture in Decline ::: 30min | Documentary | TV Series (2012- ) Episode Guide 6 episodes Culture in Decline Poster A satirical yet serious expression that challenges various cultural phenomena existing today which most of society seem to take for granted. Stars: Peter Joseph, Dutch Merrick, Scott Dennett
Dolemite Is My Name (2019) ::: 7.3/10 -- R | 1h 58min | Biography, Comedy, Drama | 25 October 2019 (USA) -- Eddie Murphy portrays real-life legend Rudy Ray Moore, a comedy and rap pioneer who proved naysayers wrong when his hilarious, obscene, kung-fu fighting alter ego, Dolemite, became a 1970s Blaxploitation phenomenon. Director: Craig Brewer Writers:
Fringe ::: TV-14 | 46min | Drama, Mystery, Sci-Fi | TV Series (20082013) -- An F.B.I. agent is forced to work with an institutionalized scientist and his son in order to rationalize a brewing storm of unexplained phenomena. Creators:
Jonny Quest ::: TV-Y7 | 30min | Animation, Action, Adventure | TV Series (19641965) -- The Quest family and their bodyguard investigate strange phenomena and battle villains around the world. Creator: Doug Wildey
Oculus (2013) ::: 6.5/10 -- R | 1h 44min | Horror, Mystery | 11 April 2014 (USA) -- A woman tries to exonerate her brother, who was convicted of murder, by proving that the crime was committed by a supernatural phenomenon. Director: Mike Flanagan Writers: Mike Flanagan (screenplay by), Jeff Howard (screenplay by) | 2 more
One Chance (2013) ::: 6.8/10 -- PG-13 | 1h 43min | Biography, Comedy, Drama | 25 October 2013 (UK) -- The true story of Paul Potts, a shy, bullied shop assistant by day and an amateur opera singer by night who became a phenomenon after being chosen for -- and ultimately winning -- Britain's Got Talent (2007). Director: David Frankel Writer:
Phenomenon (1996) ::: 6.4/10 -- PG | 2h 3min | Drama, Fantasy, Romance | 3 July 1996 (USA) -- An ordinary man sees a bright light descend from the sky, and discovers he now has super-intelligence and telekinesis. Director: Jon Turteltaub Writer: Gerald Di Pego (as Gerald Dipego)
Taboo-Tattoo ::: TV-MA | 24min | Animation, Action, Comedy | TV Series (2016- ) Episode Guide 12 episodes Taboo-Tattoo Poster "Tattoos" - ancient weapons that drastically enhance the physical abilities of their users, known as the "Sealed," allowing them to bring forth supernatural phenomena when activated through... S Stars: Justin Briner, Monica Rial, Christopher Bevins
The Song of Bernadette (1943) ::: 7.6/10 -- Approved | 2h 36min | Biography, Drama | April 1945 (USA) -- A young girl claims to have seen a divine vision, which prompts both a religious phenomenon and extreme skepticism. Director: Henry King Writers: George Seaton (screenplay), Franz Werfel (novel) Stars:
https://anarchyonline.fandom.com/wiki/Rhinomen
https://apicultura.fandom.com/wiki/Nomenclatura_qu
https://bungostraydogs.fandom.com/wiki/Serial_Skill_User_Suicide_Phenomenon
https://cinderella-phenomenon.fandom.com/wiki/Fritz
https://cinderella-phenomenon.fandom.com/wiki/Lucette
https://cinderella-phenomenon.fandom.com/wiki/Waltz
https://clocktower.fandom.com/wiki/Phenomena
https://dothack.fandom.com/wiki/The_Duplicate_Phenomenon_Extracts_of_The_Epitaph_User's_Investigation
https://elgoonishshive.fandom.com/wiki/Structural_Nomenclature
https://eq2.fandom.com/wiki/Chronoportal_Phenomenon
https://eq2.fandom.com/wiki/Phenomenal_Reactant
https://fads.fandom.com/wiki/Internet_phenomenon
https://forgottenrealms.fandom.com/wiki/Anomen_Delryn
https://harrypotter.fandom.com/wiki/Harry,_A_History:_The_True_Story_of_a_Boy_Wizard,_His_Fans,_and_Life_Inside_the_Harry_Potter_Phenomenon
https://humanscience.fandom.com/wiki/Phenomenon
https://list.fandom.com/wiki/Episode_list_of_alleged_phenomena_on_Ghost_Adventures
https://list.fandom.com/wiki/Geology_Processes,_Phenomena,_Events,_and_Techniques
https://memory-alpha.fandom.com/wiki/Astronomical_phenomena
https://memory-alpha.fandom.com/wiki/Fan_Phenomena:_Star_Trek
https://memory-alpha.fandom.com/wiki/Interstellar_phenomena_forecast
https://memory-alpha.fandom.com/wiki/Phenomenon
https://memory-alpha.fandom.com/wiki/Star_Trek:_An_Annotated_Guide_to_Resources_on_the_Development,_the_Phenomenon,_the_People,_the_Television_Series,_the_Films,_the_Novels,_and_the_Recordings
https://memory-beta.fandom.com/wiki/Ship_nomenclature
https://mtg.fandom.com/wiki/Phenomenon
https://mysteriousgirlfriendx.fandom.com/wiki/Omake:(Extra)_Mysterious_Phenomenon
https://science.fandom.com/wiki/Binomial_Nomenclature
https://science.fandom.com/wiki/Ionic_Nomenclature
https://scientology.fandom.com/wiki/End_Phenomenon
https://the-legendary-moonlight-sculptor.fandom.com/wiki/Message_Wall:Nomendil
https://whitewolf.fandom.com/wiki/Nomenclature_(MTC)
https://whitewolf.fandom.com/wiki/Nomenclature_(MTR)
https://whitewolf.fandom.com/wiki/Psychic_phenomenon_(cWOD)
AIKa Zero -- -- Studio Fantasia -- 3 eps -- Original -- Action Ecchi Adventure Comedy -- AIKa Zero AIKa Zero -- Aika's story continues, she is now 19 years-old, 3 years older than in R-16 and 7 younger than in Agent AIKa. Strange phenomena have been occuring at a girls academy. Slowly but persistently the most cute and beautiful girls are joining an internal club, but instead of a sing-in they just get abducted by a strange being that takes control over them by some indecent means. -- -- By coincidence Aika was flying-by on her plane when one of this abductions occurred and she was attacked to prevent her from comming closer, but instead of repelling her, she is intrigued about the attack's origin and then the opportunity shows up when her late partners from R-16 decide to investigate those abductions. The story remains full of action and panty flashing that are a must in Aika's series. -- -- (Source: ANN) -- OVA - Jul 6, 2009 -- 15,465 5.92
Another -- -- P.A. Works -- 12 eps -- Light novel -- Mystery Horror Supernatural Thriller School -- Another Another -- In 1972, a popular student in Yomiyama North Middle School's class 3-3 named Misaki passed away during the school year. Since then, the town of Yomiyama has been shrouded by a fearful atmosphere, from the dark secrets hidden deep within. -- -- Twenty-six years later, 15-year-old Kouichi Sakakibara transfers into class 3-3 of Yomiyama North and soon after discovers that a strange, gloomy mood seems to hang over all the students. He also finds himself drawn to the mysterious, eyepatch-wearing student Mei Misaki; however, the rest of the class and the teachers seem to treat her like she doesn't exist. Paying no heed to warnings from everyone including Mei herself, Kouichi begins to get closer not only to her, but also to the truth behind the gruesome phenomenon plaguing class 3-3 of Yomiyama North. -- -- Another follows Kouichi, Mei, and their classmates as they are pulled into the enigma surrounding a series of inevitable, tragic events—but unraveling the horror of Yomiyama may just cost them the ultimate price. -- -- -- Licensor: -- Sentai Filmworks -- TV - Jan 10, 2012 -- 1,275,253 7.53
Aoki Densetsu Shoot! -- -- Toei Animation -- 58 eps -- Manga -- Action Comedy Drama Romance School Shounen Sports -- Aoki Densetsu Shoot! Aoki Densetsu Shoot! -- Inspired by Yoshiharu Kubo's phenomenal performance that led Kakegawa High School to a miraculous victory in a soccer tournament, Toshihiko Tanaka decides to enter the same school as his idol and join the soccer club, hoping to become as successful as Kubo. -- -- Now a high school freshman, Tanaka is devastated as his expectations suddenly start falling apart. Kubo—the captain of the club—is absent due to illness. To make matters worse, the freshmen are not allowed to practice alongside the sophomores or become regulars on the team. The final nail in the coffin is the reluctance of Tanaka's friends, Kenji Shiraishi and Kazuhiro Hiramatsu, to join him in the club. Although Tanaka and his friends were once known as a deadly soccer trio in their junior high school days, Kenji and Kazuhiro have both quit soccer for personal reasons. -- -- When Tanaka starts to lose hope, an encounter with Kazumi Endo—a girl from his childhood—becomes the unexpected key to his freedom from despair. The disappointed Kazumi wants to see the trio reunite, so she takes matters into her own hands in her mischievous way. Thus, Tanaka's high school soccer career prepares for the kickoff. -- -- 11,742 7.40
Bleach Movie 1: Memories of Nobody -- -- Studio Pierrot -- 1 ep -- Manga -- Action Adventure Comedy Super Power Supernatural Shounen -- Bleach Movie 1: Memories of Nobody Bleach Movie 1: Memories of Nobody -- When a life ends, its soul departs to its final resting place known as the Soul Society. However, if a soul is left to wander in the human world for too long, it ends up turning into a corrupted "Hollow" that feeds on other souls. In such cases, spirits called "Soul Reapers" are needed to eliminate the Hollows and guide the lost souls to the Soul Society. -- -- Ichigo Kurosaki and Rukia Kuchiki are two Soul Reapers who are used to dealing with Hollows that appear in Karakura Town. But when they encounter the hostile "Blanks"—souls devoid of memories and immune to the "soul burial" used by Reapers—they are thrown for a loop. Senna, a fellow Reaper that neither Ichigo or Rukia are familiar with, comes to their rescue and manages to fend off the Blanks. The mystery deepens when a mirage of the human world suddenly appears over Soul Society. What could be the reason behind the strange phenomena, and how is it connected to Senna, who avoids any questions about her identity? -- -- -- Licensor: -- VIZ Media -- Movie - Dec 16, 2006 -- 226,583 7.45
Bleach Movie 1: Memories of Nobody -- -- Studio Pierrot -- 1 ep -- Manga -- Action Adventure Comedy Super Power Supernatural Shounen -- Bleach Movie 1: Memories of Nobody Bleach Movie 1: Memories of Nobody -- When a life ends, its soul departs to its final resting place known as the Soul Society. However, if a soul is left to wander in the human world for too long, it ends up turning into a corrupted "Hollow" that feeds on other souls. In such cases, spirits called "Soul Reapers" are needed to eliminate the Hollows and guide the lost souls to the Soul Society. -- -- Ichigo Kurosaki and Rukia Kuchiki are two Soul Reapers who are used to dealing with Hollows that appear in Karakura Town. But when they encounter the hostile "Blanks"—souls devoid of memories and immune to the "soul burial" used by Reapers—they are thrown for a loop. Senna, a fellow Reaper that neither Ichigo or Rukia are familiar with, comes to their rescue and manages to fend off the Blanks. The mystery deepens when a mirage of the human world suddenly appears over Soul Society. What could be the reason behind the strange phenomena, and how is it connected to Senna, who avoids any questions about her identity? -- -- Movie - Dec 16, 2006 -- 226,583 7.45
Boku dake ga Inai Machi -- -- A-1 Pictures -- 12 eps -- Manga -- Mystery Psychological Supernatural Seinen -- Boku dake ga Inai Machi Boku dake ga Inai Machi -- When tragedy is about to strike, Satoru Fujinuma finds himself sent back several minutes before the accident occurs. The detached, 29-year-old manga artist has taken advantage of this powerful yet mysterious phenomenon, which he calls "Revival," to save many lives. -- -- However, when he is wrongfully accused of murdering someone close to him, Satoru is sent back to the past once again, but this time to 1988, 18 years in the past. Soon, he realizes that the murder may be connected to the abduction and killing of one of his classmates, the solitary and mysterious Kayo Hinazuki, that took place when he was a child. This is his chance to make things right. -- -- Boku dake ga Inai Machi follows Satoru in his mission to uncover what truly transpired 18 years ago and prevent the death of his classmate while protecting those he cares about in the present. -- -- -- Licensor: -- Aniplex of America -- 1,470,810 8.35
Date A Live -- -- AIC PLUS+ -- 12 eps -- Light novel -- Sci-Fi Harem Comedy Romance Mecha School -- Date A Live Date A Live -- Thirty years ago, the Eurasian continent was devastated by a supermassive "spatial quake"—a phenomenon involving space vibrations of unknown origin—resulting in the deaths of over 150 million people. Since then, these quakes have been plaguing the world intermittently, albeit on a lighter scale. -- -- Shidou Itsuka is a seemingly average high school student who lives with his younger sister, Kotori. When an imminent spatial quake threatens the safety of Tengu City, he rushes to save her, only to be caught in the resulting eruption. He discovers a mysterious girl at its source, who is revealed to be a "Spirit," an otherworldly entity whose appearance triggers a spatial quake. Soon after, he becomes embroiled in a skirmish between the girl and the Anti-Spirit Team, a ruthless strike force with the goal of annihilating Spirits. -- -- However, there is a third party that believes in saving the spirits: "Ratatoskr," which surprisingly is commanded by Shidou's little sister! Kotori forcibly recruits Shidou after the clash, presenting to him an alternative method of dealing with the danger posed by the Spirits—make them fall in love with him. Now, the fate of the world rests on his dating prowess, as he seeks out Spirits in order to charm them. -- -- -- Licensor: -- Funimation -- 762,164 7.20
Digimon Adventure -- -- Toei Animation -- 54 eps -- Other -- Action Adventure Comedy Fantasy Kids -- Digimon Adventure Digimon Adventure -- When a group of seven children go to summer camp, the last thing that they expect is snow falling in July. In the confusion that follows this phenomenon, they each receive an odd device that transports them to another world. As soon as they wake up in this new world, they encounter strange creatures who call themselves "Digimon." The Digimon tell them that they've landed in the "Digital World," far from home. -- -- With only the Digimon and the "Digivices" as protection, the seven children set off to find their way home and learn the reason why they were brought here. Led by the impulsive Taichi Yagami and his hungry Digimon partner Agumon, this group will have to fight unknown evils as they discover more about this outlandish Digital World. -- -- 335,127 7.78
Digimon Adventure -- -- Toei Animation -- 54 eps -- Other -- Action Adventure Comedy Fantasy Kids -- Digimon Adventure Digimon Adventure -- When a group of seven children go to summer camp, the last thing that they expect is snow falling in July. In the confusion that follows this phenomenon, they each receive an odd device that transports them to another world. As soon as they wake up in this new world, they encounter strange creatures who call themselves "Digimon." The Digimon tell them that they've landed in the "Digital World," far from home. -- -- With only the Digimon and the "Digivices" as protection, the seven children set off to find their way home and learn the reason why they were brought here. Led by the impulsive Taichi Yagami and his hungry Digimon partner Agumon, this group will have to fight unknown evils as they discover more about this outlandish Digital World. -- -- -- Licensor: -- Flatiron Film Company, Saban Entertainment -- 335,127 7.78
Digimon Adventure: Last Evolution Kizuna -- -- Yumeta Company -- 1 ep -- Original -- Action Adventure Comedy Drama -- Digimon Adventure: Last Evolution Kizuna Digimon Adventure: Last Evolution Kizuna -- As the Chosen Children and their partner Digimon live happily together in the human world, Taichi Yagami and Yamato Ishida, alongside their friends, dedicate themselves to maintaining this hard-earned peace. Though united by this innate responsibility, each one has already started to take their first steps toward a future beyond being a Chosen Child. -- -- However, this new journey is interrupted by the appearance of Menoa Bellucci, an American professor specializing in Digimon research. She bears news of several Chosen Children from around the world being found comatose, with their partner Digimon nowhere to be found. Menoa's investigations indicate that a new breed of Digimon is behind the alarming phenomenon: Eosmon, who hides within the internet's depths. -- -- To succeed in this mission, the team must endeavor through the growing distance between them and band together one last time. -- -- Movie - Feb 21, 2020 -- 26,274 8.19
Enen no Shouboutai -- -- David Production -- 24 eps -- Manga -- Action Supernatural Shounen -- Enen no Shouboutai Enen no Shouboutai -- Spontaneous Human Combustion: a chaotic phenomenon that has plagued humanity for years, randomly transforming ordinary people into flaming, violent creatures known as Infernals. While Infernals make up the first-generation accounts of Human Combustion, the second and third generations became known as pyrokinetics—people gifted with the ability to manipulate and control their flames while remaining human. To combat the Infernal threat and discover the cause, the Tokyo Armed Forces, Fire Defense Agency, and Holy Church of Sol produced their answer: the Special Fire Force. -- -- Young and eager third-generation pyrokinetic Shinra Kusakabe, nicknamed Devil's Footprints for his explosive ability to ignite his feet at will, becomes a member of the lively Special Fire Force Company 8. Upholding the brigade's duty to extinguish the blazing Infernals and lay their souls to rest, Shinra is determined to become a hero who will save the lives of those threatened by the flame terror. -- -- However, this is not the hero's game Shinra imagined. The Fire Force is a fractured mess of feuding brigades, abnormal Infernal sightings are increasing all over Tokyo, and a shadowy group is claiming to have answers to the strange fire that caused the death of Shinra's family 12 years ago. Faced with many obstacles within and outside the Fire Force, Shinra fights to uncover the truth behind the burning mysteries that have kept him in the dark. -- -- -- Licensor: -- Funimation -- 779,039 7.67
Ergo Proxy -- -- Manglobe -- 23 eps -- Original -- Psychological Mystery Sci-Fi -- Ergo Proxy Ergo Proxy -- Within the domed city of Romdo lies one of the last human civilizations on Earth. Thousands of years ago, a global ecological catastrophe doomed the planet; now, life outside these domes is virtually impossible. To expedite mankind's recovery, "AutoReivs," humanoid-like robots, have been created to assist people in their day-to-day lives. However, AutoReivs have begun contracting an enigmatic disease called the "Cogito Virus" which grants them self-awareness. Re-l Mayer, granddaughter of Romdo's ruler, is assigned to investigate this phenomenon alongside her AutoReiv partner Iggy. But what begins as a routine investigation quickly spirals into a conspiracy as Re-l is confronted by humanity's darkest sins. -- -- Elsewhere in Romdo, an AutoReiv specialist by the name of Vincent Law must also face his demons when surreal events begin occurring around him. Re-l, Iggy, Vincent, and the child AutoReiv named Pino, will form an unlikely faction as they struggle to uncover Romdo's mysteries and ultimately, discover the true purpose of the mythical beings called "Proxies." -- -- -- Licensor: -- Funimation, Geneon Entertainment USA -- 494,821 7.92
Fruits Basket -- -- Studio Deen -- 26 eps -- Manga -- Slice of Life Comedy Supernatural Drama Romance Shoujo -- Fruits Basket Fruits Basket -- After the accident in which she lost her mother, 16-year-old Tooru moves in with her grandfather, but due to his home being renovated, is unable to continue living with him. Claiming she will find someone to stay with but also fearing the criticism of her family and not wanting to burden any of her friends, Tooru resorts to secretly living on her own in a tent in the woods. -- -- One night on her way back from work, she finds her tent buried underneath a landslide. Yuki Souma, the "prince" of her school, and his cousin Shigure Souma, a famous author, stumble across Tooru's situation and invite her to stay with them until her grandfather's home renovations are complete. -- -- Upon arriving at the Souma house, Tooru discovers their secret: if a Souma is hugged by someone of the opposite gender, they temporarily transform into one of the animals of the zodiac! However, this strange phenomenon is no laughing matter; rather, it is a terrible curse that holds a dark history. As she continues her journey, meeting more members of the zodiac family, will Tooru's kindhearted yet resilient nature be enough to prepare her for what lies behind the Souma household's doors? -- -- -- Licensor: -- Funimation -- 439,385 7.69
Gakusen Toshi Asterisk -- -- A-1 Pictures -- 12 eps -- Light novel -- Action Comedy Ecchi Fantasy Harem Romance School Sci-Fi Supernatural -- Gakusen Toshi Asterisk Gakusen Toshi Asterisk -- In the previous century, an unprecedented disaster known as the Invertia drastically reformed the world. The powers of existing nations declined significantly, paving the way for a conglomerate called the Integrated Empire Foundation to assume control. But more importantly, the Invertia led to the emergence of a new species of humans who are born with phenomenal physical capabilities—the Genestella. Its elite are hand-picked across the globe to attend the top six schools, and they duel amongst themselves in entertainment battles called Festas. -- -- Ayato Amagiri is a scholarship transfer student at the prestigious Seidoukan Academy, which has recently been suffering from declining performances. Through a series of events, he accidentally sees the popular Witch of Resplendent Flames, Julis-Alexia von Riessfeld, half-dressed! Enraged, Julis challenges him to a duel for intruding on her privacy. After said duel is voided by the student council president, Ayato reveals that he has no interest in Festas. Instead, he has enrolled in the academy to investigate the whereabouts of his missing elder sister. But when a more devious plot unravels, Ayato sets out to achieve victory, while being surrounded by some of the most talented Genestella on the planet. -- -- -- Licensor: -- Aniplex of America -- 507,111 6.88
Gegege no Kitarou (2018) -- -- Toei Animation -- 97 eps -- Manga -- Comedy Demons Supernatural Shounen -- Gegege no Kitarou (2018) Gegege no Kitarou (2018) -- Nearly twenty years into the 21st century, people have forgotten the existence of youkai. When a number of unexplainable phenomena plague adults of the human world with confusion and chaos, thirteen-year-old Mana writes a letter to the Youkai Post in search of answers, only to be greeted by Gegege no Kitarou... -- -- (Source: Crunchyroll) -- 41,121 7.22
Gilgamesh -- -- Group TAC, Japan Vistec -- 26 eps -- Manga -- Drama Fantasy Sci-Fi Supernatural -- Gilgamesh Gilgamesh -- The half-divine King of Uruk, Gilgamesh, was considered but a paltry legend... until his majestic tomb was discovered in the Middle East. This imperial crypt drew scientists from across the globe to the land, and with that came recognition of their fame. In a joint effort, they built Heaven's Gate in pursuit of advancing human knowledge. -- -- One day, a group of terrorists driven by greed attack Heaven's Gate, causing an explosion within the facility for archaeological excavation. The resulting phenomenon had much more impact than anyone could have imagined. -- -- More specifically, it triggered the birth of supernatural beings. In the midst of this mess, two siblings by the names of Kiyoko and Tatsuya encounter mysterious men with supernatural powers who, despite the scientific crisis around them, claim the ability to restore good to the world. Nevertheless, these seemingly heroic and all-powerful creatures act under the rule of factions. Are they here to save the world, or destroy it? -- -- Licensor: -- ADV Films -- TV - Nov 2, 2003 -- 34,423 6.65
Girls & Panzer -- -- Actas -- 12 eps -- Original -- Action Sports Military School -- Girls & Panzer Girls & Panzer -- "Senshadou" is a traditional sport using World War II era tanks in elimination-based matches. Widely practiced by women and girls alike, it's advertised as a form of art geared towards making ladies more prominent in culture and appealing to men. Becoming a worldwide phenomenon over time, the influence of senshadou leads to the creation of a world championship which will soon be held in Japan. -- -- Miho Nishizumi, who comes from a lineage of well-respected senshadou specialists, is at odds with the sport after a traumatic event led to her retirement and eventually a rift to form between her and her family. To steer clear of the practice as much as possible, she transfers to Ooarai Girls High School where the senshadou program has been abolished. However, with the news of the upcoming championships, the school revives their tankery program, and Miho is pushed into joining. -- -- Now, with the aid of some new friends, she must overcome her past and once again take command of a squadron of tanks in an effort to save her school from closure, all while proving to her family that the Nishizumi-style of senshadou is not solely about victory. -- -- -- Licensor: -- Sentai Filmworks -- 233,999 7.54
Hamatora The Animation -- -- NAZ -- 12 eps -- Original -- Mystery Comedy Super Power Drama -- Hamatora The Animation Hamatora The Animation -- The ability to create miracles is not just a supernatural phenomenon; it is a gift which manifests in a limited number of human beings. "Minimum," or small miracles, are special powers that only selected people called "Minimum Holders" possess. The detective agency Yokohama Troubleshooting, or Hamatora for short, is composed of the "Minimum Holder PI Duo," Nice and Murasaki. Their office is a lone table at Cafe Nowhere, where the pair and their coworkers await new clients. -- -- Suddenly, the jobs that they begin to receive seem to have strange connections to the serial killer whom their friend Art, a police officer, is searching for. The murder victims share a single similarity: they are all Minimum Holders. Nice and Murasaki, as holders themselves, are drawn to the case—but what exactly is the link between Nice and the one who orchestrates it all? -- -- -- Licensor: -- Sentai Filmworks -- TV - Jan 8, 2014 -- 255,384 7.29
Hamatora The Animation -- -- NAZ -- 12 eps -- Original -- Mystery Comedy Super Power Drama -- Hamatora The Animation Hamatora The Animation -- The ability to create miracles is not just a supernatural phenomenon; it is a gift which manifests in a limited number of human beings. "Minimum," or small miracles, are special powers that only selected people called "Minimum Holders" possess. The detective agency Yokohama Troubleshooting, or Hamatora for short, is composed of the "Minimum Holder PI Duo," Nice and Murasaki. Their office is a lone table at Cafe Nowhere, where the pair and their coworkers await new clients. -- -- Suddenly, the jobs that they begin to receive seem to have strange connections to the serial killer whom their friend Art, a police officer, is searching for. The murder victims share a single similarity: they are all Minimum Holders. Nice and Murasaki, as holders themselves, are drawn to the case—but what exactly is the link between Nice and the one who orchestrates it all? -- -- TV - Jan 8, 2014 -- 255,384 7.29
Human Lost: Ningen Shikkaku -- -- Polygon Pictures -- 1 ep -- Original -- Historical Psychological Drama Seinen -- Human Lost: Ningen Shikkaku Human Lost: Ningen Shikkaku -- "Mine has been a life of much shame." -- -- Tokyo, 2036 (Showa year 111): a revolution in medical treatment has conquered death... -- By means of internal nanomachines and the "S.H.E.L.L." system whose network controls them, human beings suffer no diseases, require no treatment for injuries, and are guaranteed a 120-year lifespan, free from illness. Yet this consummate social system warps the Japanese nation in a host of ways: unresolved economic disparities, ethical decadence resulting from deathlessness, grave environmental pollution, and the "Human Lost" phenomenon, in which people themselves, disconnected from the S.H.E.L.L. network, become malformed. Japan teeters wildly between two potential futures: civilization's restoration or its destruction. -- -- Atmospheric pollution suffuses "Route 16" in the Outside—the area outside the Route 16 beltway. Youzou Oba, who lives an idle, drug-saturated life, joins Masao Horiki, a mysterious man who associates with the drag-racing gangs, on an incursion Inside—the area within the Route 7 loop where the privileged class lives—only to be embroiled in a violent struggle. When he encounters a malformed sufferer of the Human Lost phenomenon, a "Lost," Youzou's life is saved by Yoshiko Hiiragi, a girl of mysterious abilities who belongs to the anti-Lost agency H.I.L.A.M., and he discovers that he himself also possesses extraordinary powers... -- -- Degradation and death. Life and hope. Buffeted by fate, a man tears himself apart and cries out. Rage. Sorrow. Pathos. Consumed by despair and bitter tears, Youzou Oba is himself transformed into a demon. A human lost... or a human who can find himself? -- -- (Source: Official Site) -- -- Licensor: -- Funimation -- Movie - Oct 22, 2019 -- 14,939 5.84
IGPX: Immortal Grand Prix (2005) -- -- Production I.G -- 13 eps -- Original -- Drama Mecha Sci-Fi Shounen Sports -- IGPX: Immortal Grand Prix (2005) IGPX: Immortal Grand Prix (2005) -- In the year 2048, people are raving about a fighting race called “Immortal Grand Prix”, or IGPX in short, which is faster and more exciting than any of the existing motor sports. The phenomenon is so big that an entire city was built for the racing industry where competitions take place on a huge track. In the “Immortal Grand Prix,” two teams of three IG machines, high-tech humanoid mechs driven by humans, race at speeds greater than 400km/h. The teams make three laps of a 60 km course while intercepting the opponent as they vie for a first place finish. The best machine performance, the best pilots and the best teamwork are the only factors that can make them the winners. -- -- (Source: Production I.G.) -- -- Licensor: -- Bandai Entertainment, Discotek Media -- TV - Oct 6, 2005 -- 17,061 7.11
IGPX: Immortal Grand Prix (2005) -- -- Production I.G -- 13 eps -- Original -- Drama Mecha Sci-Fi Shounen Sports -- IGPX: Immortal Grand Prix (2005) IGPX: Immortal Grand Prix (2005) -- In the year 2048, people are raving about a fighting race called “Immortal Grand Prix”, or IGPX in short, which is faster and more exciting than any of the existing motor sports. The phenomenon is so big that an entire city was built for the racing industry where competitions take place on a huge track. In the “Immortal Grand Prix,” two teams of three IG machines, high-tech humanoid mechs driven by humans, race at speeds greater than 400km/h. The teams make three laps of a 60 km course while intercepting the opponent as they vie for a first place finish. The best machine performance, the best pilots and the best teamwork are the only factors that can make them the winners. -- -- (Source: Production I.G.) -- TV - Oct 6, 2005 -- 17,061 7.11
Kikumana -- -- Studio Rikka -- 1 ep -- Original -- Dementia Psychological -- Kikumana Kikumana -- This work "Kikumana" is an animation of a girl called Kikumana who acts like in a stage performance, the role defeated by such an ill circumstance though she tries to find herself. The primal aim is to get the audience feeling a strange atmosphere spread from this work. The image has a pictorial atmosphere and a documentary touch at the same time. Unrealistic phenomena take place there. -- -- (Source: AniDB) -- ONA - Jul 14, 2001 -- 7,416 5.77
Kimi no Na wa. -- -- CoMix Wave Films -- 1 ep -- Original -- Romance Supernatural School Drama -- Kimi no Na wa. Kimi no Na wa. -- Mitsuha Miyamizu, a high school girl, yearns to live the life of a boy in the bustling city of Tokyo—a dream that stands in stark contrast to her present life in the countryside. Meanwhile in the city, Taki Tachibana lives a busy life as a high school student while juggling his part-time job and hopes for a future in architecture. -- -- One day, Mitsuha awakens in a room that is not her own and suddenly finds herself living the dream life in Tokyo—but in Taki's body! Elsewhere, Taki finds himself living Mitsuha's life in the humble countryside. In pursuit of an answer to this strange phenomenon, they begin to search for one another. -- -- Kimi no Na wa. revolves around Mitsuha and Taki's actions, which begin to have a dramatic impact on each other's lives, weaving them into a fabric held together by fate and circumstance. -- -- -- Licensor: -- Funimation, NYAV Post -- Movie - Aug 26, 2016 -- 1,865,222 8.94
Kokoro Connect -- -- SILVER LINK. -- 13 eps -- Light novel -- Slice of Life Comedy Supernatural Drama Romance School -- Kokoro Connect Kokoro Connect -- When five students at Yamaboshi Academy realize that there are no clubs where they fit in, they band together to form the Student Cultural Society, or "StuCS" for short. The club consists of: Taichi Yaegashi, a hardcore wrestling fan; Iori Nagase, an indecisive optimist; Himeko Inaba, a calm computer genius; Yui Kiriyama, a petite karate practitioner; and Yoshifumi Aoki, the class clown. -- -- One day, Aoki and Yui experience a strange incident when, without warning, they switch bodies for a short period of time. As this supernatural phenomenon continues to occur randomly amongst the five friends, they begin to realize that it is not just fun and games. Now forced to become closer than ever, they soon discover each other's hidden secrets and emotional scars, which could end up tearing the StuCS and their friendship apart. -- -- -- Licensor: -- Sentai Filmworks -- 660,720 7.81
Kokoro Connect: Michi Random -- -- SILVER LINK. -- 4 eps -- Light novel -- Comedy Drama Romance School Slice of Life Supernatural -- Kokoro Connect: Michi Random Kokoro Connect: Michi Random -- Not long after putting the previous supernatural incident behind them, the members of Yamaboshi Academy's Student Cultural Society (StuCS) must deal with Fuusenkazura's newest trial—emotion transmission. This phenomenon allows the club members to hear each others' true thoughts, but with one catch: the timing, sender, and recipient are all completely random. To make matters worse, the club's supervisor, Ryuuzen Gotou, may have to step down due to his responsibilities for the upcoming school year. With emotions running high and Valentine's Day around the corner, the seemingly close bonds of the StuCS will be tested when their true feelings for each other are laid bare. -- -- -- Licensor: -- Sentai Filmworks -- Special - Nov 19, 2012 -- 217,012 7.99
Kokoro Connect: Michi Random -- -- SILVER LINK. -- 4 eps -- Light novel -- Comedy Drama Romance School Slice of Life Supernatural -- Kokoro Connect: Michi Random Kokoro Connect: Michi Random -- Not long after putting the previous supernatural incident behind them, the members of Yamaboshi Academy's Student Cultural Society (StuCS) must deal with Fuusenkazura's newest trial—emotion transmission. This phenomenon allows the club members to hear each others' true thoughts, but with one catch: the timing, sender, and recipient are all completely random. To make matters worse, the club's supervisor, Ryuuzen Gotou, may have to step down due to his responsibilities for the upcoming school year. With emotions running high and Valentine's Day around the corner, the seemingly close bonds of the StuCS will be tested when their true feelings for each other are laid bare. -- -- Special - Nov 19, 2012 -- 217,012 7.99
Kurokami The Animation -- -- Sunrise -- 23 eps -- Manga -- Action Super Power Martial Arts Seinen -- Kurokami The Animation Kurokami The Animation -- High school student Ibuki Keita has been haunted by misfortune for as long as he can remember. For no apparent reason, everyone around him dies tragically. Ultimately, he refuses to become too close to anyone, even his childhood friend Akane. This leaves Keita alone in a life full of misery and disgrace. -- -- While eating at his favorite ramen shop one evening, Keita meets a strange young girl named Kuro. Possessing abilities that surpass that of a normal human being, Kuro classifies herself as a Mototsumitama. She explains to Keita about "Terra," a life-energy force split between three identical looking people; a global phenomenon dubbed the "Doppeliner System." As a Mototsumitama, Kuro guards the "Coexistence Equilibrium," the beings that protect the flow of Terra around the world. Keita refuses to believe her story, until he is caught up in the crossfire of this hidden world. On the verge of death, he makes a contract with Kuro, unbeknownst to its true meaning. Now he is bound to Kuro, and must be with her at all times. Could Keita's misfortune possibly get any greater? -- -- -- Licensor: -- Bandai Entertainment, NYAV Post, Sentai Filmworks -- 108,073 7.16
Kuroshitsuji Movie: Book of the Atlantic -- -- A-1 Pictures -- 1 ep -- Manga -- Action Mystery Comedy Historical Demons Supernatural Shounen -- Kuroshitsuji Movie: Book of the Atlantic Kuroshitsuji Movie: Book of the Atlantic -- The young Earl Ciel Phantomhive—the Queen's Guard Dog—is once again called to investigate seemingly supernatural phenomena when news of miraculous resurrections begins to surface in Victorian London. Along with Sebastian Michaelis, his demon butler, they board the luxury cruise liner Campania to investigate rumors of the Aurora Society—a medical organization suspected of experimenting on the dead. -- -- Grim reapers begin to appear on the ship, and it becomes apparent that the ship is about to be overrun with the undead as a devious plan is put into motion. Ciel and Sebastian must now uncover the secrets that lie behind the Aurora Society's phoenix symbol, and with the help of some old acquaintances, return the undead to their coffins or share a watery grave. -- -- -- Licensor: -- Funimation -- Movie - Jan 21, 2017 -- 141,317 8.26
Kuroshitsuji Movie: Book of the Atlantic -- -- A-1 Pictures -- 1 ep -- Manga -- Action Mystery Comedy Historical Demons Supernatural Shounen -- Kuroshitsuji Movie: Book of the Atlantic Kuroshitsuji Movie: Book of the Atlantic -- The young Earl Ciel Phantomhive—the Queen's Guard Dog—is once again called to investigate seemingly supernatural phenomena when news of miraculous resurrections begins to surface in Victorian London. Along with Sebastian Michaelis, his demon butler, they board the luxury cruise liner Campania to investigate rumors of the Aurora Society—a medical organization suspected of experimenting on the dead. -- -- Grim reapers begin to appear on the ship, and it becomes apparent that the ship is about to be overrun with the undead as a devious plan is put into motion. Ciel and Sebastian must now uncover the secrets that lie behind the Aurora Society's phoenix symbol, and with the help of some old acquaintances, return the undead to their coffins or share a watery grave. -- -- Movie - Jan 21, 2017 -- 141,317 8.26
Kyoufu Shinbun (2014) -- -- Next Media Animation -- 16 eps -- - -- Horror Demons Supernatural Fantasy -- Kyoufu Shinbun (2014) Kyoufu Shinbun (2014) -- Rei Kigata is a first year middle schooler at Ishido Middle School. He is not a believer of any paranormal phenomena such as existence of ghosts or spirits in any kind, but one day at midnight, while he is sleeping, a mysterious newspaper called "Horror News" is delivered to his room. The newspaper tells a story in which one of his teachers at the school will get killed in a car accident the following morning and Kigata will be a witness of the accident. The story turns into a fact in the following day and since then, the mysterious newspaper is delivered everyday. He realizes he is haunted by this newspaper and that his life span would be shortened in 100 days every time he reads it. -- -- (Source: Crunchyroll, edited) -- ONA - Apr 28, 2014 -- 1,563 5.66
Kyoukaisenjou no Horizon -- -- Sunrise -- 13 eps -- Light novel -- Action Sci-Fi Fantasy -- Kyoukaisenjou no Horizon Kyoukaisenjou no Horizon -- In the far future, humans abandon a devastated Earth and traveled to outer space. However, due to unknown phenomenon that prevents them from traveling into space, humanity returns to Earth only to find it inhospitable except for Japan. -- -- To accommodate the entire human population, pocket dimensions are created around Japan to house in the populace. In order to find a way to return to outer space, the humans began reenacting human history according to the Holy book Testament. But in the year 1413 of the Testament Era, the nations of the pocket dimensions invade and conquer Japan, dividing the territory into feudal fiefdoms and forcing the original inhabitants of Japan to leave. -- -- It is now the year 1648 of the Testament Era, the refugees of Japan now live in the city ship Musashi, where it constantly travels around Japan while being watched by the Testament Union, the authority that runs the re-enactment of history. However, rumors of an apocalypse and war begin to spread when the Testament stops revealing what happens next after 1648. -- -- Taking advantage of this situation, Toori Aoi, head of Musashi Ariadust Academy's Supreme Federation and President of the student council, leads his fellow classmates to use this opportunity to regain their homeland. -- -- (Source: Wikipedia) -- -- Licensor: -- Sentai Filmworks -- 156,554 7.08
Kyouran Kazoku Nikki -- -- Nomad -- 26 eps -- Light novel -- Comedy Sci-Fi -- Kyouran Kazoku Nikki Kyouran Kazoku Nikki -- Midarezaki Ouka is used to having strange things happen to him -after all, he is the head of the Great Japanese Empire Paranormal Phenomena Bureau of Measures. But when he catches a small cat girl in the shopping district stealing apples, his whole life rearranges to fit a new operation... -- -- OPERATION COZY FAMILY. -- -- Thousands of years ago, Enka the God of Destruction, was killed. However, with a dying breath it claimed that its child would appear and destroy humanity. Now in futuristic Japan, all of the potential children of Enka have been found and placed into a haphazard family. -- -- Teika the lion, Gekka the jellyfish, Yuuka the oni, Ginka the cross-dressing mafia son, and Hyouka the bioweapon--along with their parents Ouka and Kyouka (the ruler of a demon underworld)--all live under one roof in a family frenzy. -- TV - Apr 12, 2008 -- 26,755 7.27
Macross Δ -- -- Satelight -- 26 eps -- Original -- Action Military Sci-Fi Music Space Romance Mecha -- Macross Δ Macross Δ -- Eight years after the events of Macross F, a mysterious phenomenon known as the Var Syndrome is gradually consuming the galaxy. It's up to a new generation of highly capable Valkyrie pilots to deal with this universal menace. And if they didn't have enough on their plate already, the Aerial Knights Valkyrie fighter team from the Kingdom of Wind have come to challenge the Delta Squadron. -- 63,760 7.27
Mahoromatic: Automatic Maiden -- -- Gainax, Shaft -- 12 eps -- Manga -- Comedy Ecchi Military Romance Sci-Fi -- Mahoromatic: Automatic Maiden Mahoromatic: Automatic Maiden -- Vesper is a secret agency fighting an army of alien invaders by using super-powerful battle androids. Mahoro is Vesper's most powerful battle android and has won many battles, but she has little operating time left and soon will cease to function. However, if she lays down her arms and conserves her remaining power, the time she has left can be prolonged to just over a year. Mahoro is given an opportunity to live the remaining time she has as a normal human. She chooses to live as a maid for Suguru, a phenomenally messy middle school student who lives by himself after his family passed away. -- -- (Source: ANN) -- -- Licensor: -- Geneon Entertainment USA, Sentai Filmworks -- TV - Oct 5, 2001 -- 54,135 7.18
Monster Strike: Zoku Saishuu-banashi - Pandora no Hako -- -- - -- 1 ep -- Game -- Action Fantasy Game -- Monster Strike: Zoku Saishuu-banashi - Pandora no Hako Monster Strike: Zoku Saishuu-banashi - Pandora no Hako -- - A strange phenomenon is overtaking the world?! - -- -- After defeating the War Gods, Ren and his friends are living the dream. It seems like they've finally managed to regain their normal lives. However, a mysterious girl by the name of Pandora appears, bringing with her a box that must never be opened. An unfortunate incident results in the box opening (of course), setting the world up for some big changes... -- -- (Source: YouTube) -- ONA - Dec 31, 2016 -- 2,560 6.30
Mushishi -- -- Artland -- 26 eps -- Manga -- Adventure Slice of Life Mystery Historical Supernatural Fantasy Seinen -- Mushishi Mushishi -- "Mushi": the most basic forms of life in the world. They exist without any goals or purposes aside from simply "being." They are beyond the shackles of the words "good" and "evil." Mushi can exist in countless forms and are capable of mimicking things from the natural world such as plants, diseases, and even phenomena like rainbows. -- -- This is, however, just a vague definition of these entities that inhabit the vibrant world of Mushishi, as to even call them a form of life would be an oversimplification. Detailed information on Mushi is scarce because the majority of humans are unaware of their existence. -- -- So what are Mushi and why do they exist? This is the question that a "Mushishi," Ginko, ponders constantly. Mushishi are those who research Mushi in hopes of understanding their place in the world's hierarchy of life. -- -- Ginko chases rumors of occurrences that could be tied to Mushi, all for the sake of finding an answer. -- -- It could, after all, lead to the meaning of life itself. -- -- -- Licensor: -- Funimation -- 641,581 8.69
Mushishi Zoku Shou: Odoro no Michi -- -- Artland -- 1 ep -- Manga -- Adventure Fantasy Historical Mystery Seinen Slice of Life Supernatural -- Mushishi Zoku Shou: Odoro no Michi Mushishi Zoku Shou: Odoro no Michi -- Mysterious, unknowable creatures alien to the laws of nature—known only to some and feared by others—"Mushi" lie behind many of life's strange phenomena. -- -- Long ago, a Mushi of terrifying power threatened to extinguish all life. The Minai clan of Mushishi were born from those who stopped this malevolent force, their members bound by duty to serve as retainers to the Karibusa family, within whom the Mushi remains sealed. The Mushishi Ginko is given a job request from Tanyuu Karibusa: oversee the work of the head of the Minai clan, Kumado Minai, in investigating an abandoned village where dead wood and even houses spring back to life as flourishing plants. -- -- Though the Minai clan are oddly ruthless among Mushishi, even more peculiar is their widespread dull character, with little appreciation for beauty or sentiment. Tanyuu believes there is more to this trend than meets the eye. Ginko aims to answer her curiosity as he follows Kumado into a "Path of Thorns," a place where Mushi flow from their own strange sources into the world of the living. Rare and deadly varieties of Mushi lurk in these depths, along with the secret nature of the Minai clan's resolve to their ancient task. -- -- -- Licensor: -- Aniplex of America -- Special - Aug 20, 2014 -- 79,783 8.46
Mushishi Zoku Shou: Odoro no Michi -- -- Artland -- 1 ep -- Manga -- Adventure Fantasy Historical Mystery Seinen Slice of Life Supernatural -- Mushishi Zoku Shou: Odoro no Michi Mushishi Zoku Shou: Odoro no Michi -- Mysterious, unknowable creatures alien to the laws of nature—known only to some and feared by others—"Mushi" lie behind many of life's strange phenomena. -- -- Long ago, a Mushi of terrifying power threatened to extinguish all life. The Minai clan of Mushishi were born from those who stopped this malevolent force, their members bound by duty to serve as retainers to the Karibusa family, within whom the Mushi remains sealed. The Mushishi Ginko is given a job request from Tanyuu Karibusa: oversee the work of the head of the Minai clan, Kumado Minai, in investigating an abandoned village where dead wood and even houses spring back to life as flourishing plants. -- -- Though the Minai clan are oddly ruthless among Mushishi, even more peculiar is their widespread dull character, with little appreciation for beauty or sentiment. Tanyuu believes there is more to this trend than meets the eye. Ginko aims to answer her curiosity as he follows Kumado into a "Path of Thorns," a place where Mushi flow from their own strange sources into the world of the living. Rare and deadly varieties of Mushi lurk in these depths, along with the secret nature of the Minai clan's resolve to their ancient task. -- -- Special - Aug 20, 2014 -- 79,783 8.46
One Piece Film: Z -- -- Toei Animation -- 1 ep -- Manga -- Action Adventure Comedy Drama Fantasy Shounen -- One Piece Film: Z One Piece Film: Z -- The Straw Hat Pirates enter the rough seas of the New World in search of the hidden treasures of the Pirate King, Gol D. Roger－One Piece. On their voyage, the pirates come across a terrifying, powerful man, former Marine Admiral Z. -- -- Z is accused of having stolen the "Dyna Stones", weapons believed to have the power to shake up the New World. The Marine Headquarters believes Z is about to use it to end the pirate era, and with it, the lives of many innocent people. In fear of such a phenomenal event, marines start to take action against the former admiral. -- -- Even if it means stumbling upon marines and the navy, the Straw Hat Pirates decided to chase after Z and stop him from causing havoc. As they continue to embark on their ventures, the pirates bump into new and familiar acquaintances. -- -- Licensor: -- Funimation -- Movie - Dec 15, 2012 -- 189,506 8.18
One Piece Film: Z -- -- Toei Animation -- 1 ep -- Manga -- Action Adventure Comedy Drama Fantasy Shounen -- One Piece Film: Z One Piece Film: Z -- The Straw Hat Pirates enter the rough seas of the New World in search of the hidden treasures of the Pirate King, Gol D. Roger－One Piece. On their voyage, the pirates come across a terrifying, powerful man, former Marine Admiral Z. -- -- Z is accused of having stolen the "Dyna Stones", weapons believed to have the power to shake up the New World. The Marine Headquarters believes Z is about to use it to end the pirate era, and with it, the lives of many innocent people. In fear of such a phenomenal event, marines start to take action against the former admiral. -- -- Even if it means stumbling upon marines and the navy, the Straw Hat Pirates decided to chase after Z and stop him from causing havoc. As they continue to embark on their ventures, the pirates bump into new and familiar acquaintances. -- Movie - Dec 15, 2012 -- 189,506 8.18
Pokemon XY: Mega Evolution -- -- OLM -- 4 eps -- Game -- Action Adventure Comedy Kids Fantasy -- Pokemon XY: Mega Evolution Pokemon XY: Mega Evolution -- Previously an assistant of Miare City's Professor Platane, Alain and his Lizardon set off on a journey to become even stronger, by mastering the powers of mega evolution. Investigating the mysteries of this phenomenon, at the behest of the enigmatic Fleur-de-lis, Alain and Lizardon travel across Kalos and Hoenn in search of capable trainers who can use mega evolution in order to improve, as well as help Fleur-de-lis with his research. Along the way, they meet a young girl named Manon who, with her Harimaron, decide to accompany Alain, to which he reluctantly agrees. -- -- Pokemon XY: Mega Evolution follows Alain and Lizardon in their journey to become the strongest users of mega evolution, while also fighting against legendary monsters to protect the ambitions of Fleur-de-lis as well as the safety of those most important to him. -- -- -- Licensor: -- The Pokemon Company International -- Special - Apr 3, 2014 -- 23,976 7.43
Reikenzan: Hoshikuzu-tachi no Utage -- -- Studio Deen -- 12 eps -- Light novel -- Comedy Magic Fantasy -- Reikenzan: Hoshikuzu-tachi no Utage Reikenzan: Hoshikuzu-tachi no Utage -- Long ago in the nine provinces of Kyushu, a calamitous event was prophesied to take place: falling comets would exhaust the spiritual energies of both the heavens and the lands and thus bring about an age of chaos upon the world. But contrary to the prophecy, the comets passed by with no calamity taking place. At the same time, as if touched by the phenomenon, a boy was born in a remote village of the Sokei region by the name of Ouriku. -- -- Twelve years later, as the memories of the event have faded from people's minds, the Reikenzan clan—one of the five supreme sects of the nine provinces—decides to hold an examination in order to gather the most talented individuals fit to become disciples and eventually sages. Hearing about this news, Ouriku and his servant Ouchou head toward the site, unaware that the organizer Oubu, despite her elegant appearance, is infamous for being extremely irresponsible and carefree; hence, making the trials in the examination unpredictable. -- -- Reikenzan: Hoshikuzu-tachi no Utage follows the story of Ouriku as he journeys through these trials to become a powerful sage. -- -- 79,165 7.10
Revisions -- -- Shirogumi -- 12 eps -- Original -- Action Sci-Fi Mecha -- Revisions Revisions -- "This is a prophecy for you, where five people will meet huge adversaries, and only you can protect everyone." Daisuke Toujima is a second-year high school student who was abducted when he was young. He was involved in a special phenomenon—Shibuya Drift—with his childhood friends Gai, Ru, Marimari, and Keisaku. They were transferred to the center of Shibuya over 300 years into the future. What's waiting for them is endless wilderness and forest, Interspersed ruin, future citizens, and "Revisions" which are huge mechanical monsters. Trampled by the monsters without understanding the situation, a girl who has the same name as the person who saved Daisuke when he was abducted, Miro, provided a mobile suit "String Puppet" and told them to save Shibuya. With separated paths, adversaries, destined prophecies, the boys, and girls are on their journey to return to their original time. -- -- (Source: MAL News) -- ONA - Jan 10, 2019 -- 50,240 6.10
Rikei ga Koi ni Ochita no de Shoumei shitemita. -- -- Zero-G -- 12 eps -- Web manga -- Comedy Romance -- Rikei ga Koi ni Ochita no de Shoumei shitemita. Rikei ga Koi ni Ochita no de Shoumei shitemita. -- It is widely believed that science can provide rational explanations for the countless phenomena of our universe. However, there are many aspects of our existence that science has not yet found a solution to and cannot decipher with numbers. The most notorious of these is the concept of love. While it may seem impossible to apply scientific theory to such an intricate and complex emotion, a daring pair of quick-witted Saitama University scientists aim to take on the challenge. -- -- One day the bold and beautiful Ayame Himuro outwardly declares that she is in love with Shinya Yukimura, her fellow logical and level-headed scientist. Acknowledging his own lack of experience with romance, Yukimura questions what factors constitute love in the first place and whether he is in love with Himuro or not. Both clueless in the dealings of love, the pair begin to conduct detailed experiments on one another to test the human characteristics that indicate love and discern whether they demonstrate these traits towards each other. -- -- As Himuro and Yukimura begin their intimate analysis, can the two scientists successfully apply scientific theory, with the help of their friends, to quantify the feelings they express for one another? -- -- ONA - Jan 11, 2020 -- 185,005 7.35
Scan2Go -- -- SynergySP -- 52 eps -- Original -- Game Cars Space Kids -- Scan2Go Scan2Go -- Sometime in the near future, in an age in which we have established contact and communications with planets outside our galaxy, Scan2Go has become a huge phenomenon throughout all of outer space. Giant races are held at every locality, with each racer gunning for the title of the universe's number one racer! -- -- The main character in the series, Kazuya, possesses the power of the eagle, performed well with his blazing, innate power commanding his falconine beast spirit. He competes in a tournament, the "Pro-Racer Exhibition Race.", but was no match for the other teams that had won their way through the competitive Space Preliminaries. -- -- Realizing the difficult obstacles that lie before them, Kazuya and his friends leave the small Earth behind and set off on a universe-wide quest to hone their skills as warriors! -- -- Licensor: -- Cookie Jar Entertainment -- TV - Aug 9, 2010 -- 2,232 6.10
s.CRY.ed -- -- Sunrise -- 26 eps -- Original -- Action Sci-Fi Adventure Super Power Drama -- s.CRY.ed s.CRY.ed -- A strange environmental phenomenon 22 years ago in the Kanazawa prefecture caused the land to split and protrude upwards reaching unprecedented heights, creating the secluded area known as The Lost Ground. Kazuma is a young mercenary who lives in the Lost Ground, looking for any work he can find to sustain his livelihood within the harsh environment. He is one of the few people that are gifted with the Alter ability, which allows him to plaster his right arm and torso with a metallic alloy. When this mercenary encounters HOLY, an order whose purpose is to suppress and capture what they call Native Alter Users, and one of the elite members of HOLY, Ryuho, an epic rivalry begins. -- -- (Source: ANN) -- 73,269 7.37
s.CRY.ed -- -- Sunrise -- 26 eps -- Original -- Action Sci-Fi Adventure Super Power Drama -- s.CRY.ed s.CRY.ed -- A strange environmental phenomenon 22 years ago in the Kanazawa prefecture caused the land to split and protrude upwards reaching unprecedented heights, creating the secluded area known as The Lost Ground. Kazuma is a young mercenary who lives in the Lost Ground, looking for any work he can find to sustain his livelihood within the harsh environment. He is one of the few people that are gifted with the Alter ability, which allows him to plaster his right arm and torso with a metallic alloy. When this mercenary encounters HOLY, an order whose purpose is to suppress and capture what they call Native Alter Users, and one of the elite members of HOLY, Ryuho, an epic rivalry begins. -- -- (Source: ANN) -- -- Licensor: -- Bandai Entertainment, Discotek Media, Sentai Filmworks -- 73,269 7.37
Servamp Movie: Alice in the Garden -- -- Platinum Vision -- 1 ep -- Manga -- Action Comedy Supernatural Drama Vampire Josei -- Servamp Movie: Alice in the Garden Servamp Movie: Alice in the Garden -- The Servamps and their pact-bound "Eves" are finally getting back to their normal lives as they recover from their injuries from the previous battles. However, when it starts snowing in the middle of summer, one of the Eves, Mahiru Shirota, suspects vampiric interference. Concerned by the strange phenomenon, he sets out to gather the group once more to try and solve the mystery; however, they suddenly lose contact with Misono Arisuin, the Eve of the Servamp of Lust. -- -- Servamp Movie: Alice in the Garden delves into the untold past of Misono and his brother Mikuni Arisuin, as well as the many mysteries of the grand Arisuin Mansion. -- -- Movie - Apr 7, 2018 -- 18,487 7.20
Shin Kaitei Gunkan -- -- Phoenix Entertainment -- 2 eps -- Other -- Action Adventure Fantasy Historical Military Sci-Fi -- Shin Kaitei Gunkan Shin Kaitei Gunkan -- Moments after an atomic bomb falls over Hiroshima, a secret Japanese submarine sails into battle against its American counterpart, and both are lost to history. Some fifty years later, a special UN task force sent to investigate unusual phenomena in Antarctica is threatened by a mysterious black cylinder. -- -- (Source: ANN) -- -- Licensor: -- ADV Films -- OVA - Dec 21, 1995 -- 1,612 6.11
Steins;Gate -- -- White Fox -- 24 eps -- Visual novel -- Sci-Fi Psychological Drama Thriller -- Steins;Gate Steins;Gate -- The self-proclaimed mad scientist Rintarou Okabe rents out a room in a rickety old building in Akihabara, where he indulges himself in his hobby of inventing prospective "future gadgets" with fellow lab members: Mayuri Shiina, his air-headed childhood friend, and Hashida Itaru, a perverted hacker nicknamed "Daru." The three pass the time by tinkering with their most promising contraption yet, a machine dubbed the "Phone Microwave," which performs the strange function of morphing bananas into piles of green gel. -- -- Though miraculous in itself, the phenomenon doesn't provide anything concrete in Okabe's search for a scientific breakthrough; that is, until the lab members are spurred into action by a string of mysterious happenings before stumbling upon an unexpected success—the Phone Microwave can send emails to the past, altering the flow of history. -- -- Adapted from the critically acclaimed visual novel by 5pb. and Nitroplus, Steins;Gate takes Okabe through the depths of scientific theory and practicality. Forced across the diverging threads of past and present, Okabe must shoulder the burdens that come with holding the key to the realm of time. -- -- -- Licensor: -- Funimation -- 1,871,415 9.11
Tenshi no Tamago -- -- Studio Deen -- 1 ep -- Original -- Dementia Drama Fantasy -- Tenshi no Tamago Tenshi no Tamago -- The surrealist world of Tenshi no Tamago is desolate and devoid of the bustle of traditional everyday life. Instead, the world is filled with ominous phenomena, including floating orbs populated with statues of goddesses, gargantuan army tanks that seem to move unmanned, armies of fishermen who chase after the shadows of nonexistent fish, and caverns solely decorated with glass vessels of water. -- -- In this run-down world, a young girl takes care of a large egg and scavenges for food and drink. She encounters a mysterious man with a cross over his shoulder, who soon becomes curious about who she is and what her egg contains. They decide to explore the lost and broken landscape together, questioning each other about the nature of faith, the purpose of the world, and the origins of their lives. -- -- -- Licensor: -- Anchor Bay Films -- OVA - Dec 22, 1985 -- 95,684 7.69
Tenshi no Tamago -- -- Studio Deen -- 1 ep -- Original -- Dementia Drama Fantasy -- Tenshi no Tamago Tenshi no Tamago -- The surrealist world of Tenshi no Tamago is desolate and devoid of the bustle of traditional everyday life. Instead, the world is filled with ominous phenomena, including floating orbs populated with statues of goddesses, gargantuan army tanks that seem to move unmanned, armies of fishermen who chase after the shadows of nonexistent fish, and caverns solely decorated with glass vessels of water. -- -- In this run-down world, a young girl takes care of a large egg and scavenges for food and drink. She encounters a mysterious man with a cross over his shoulder, who soon becomes curious about who she is and what her egg contains. They decide to explore the lost and broken landscape together, questioning each other about the nature of faith, the purpose of the world, and the origins of their lives. -- -- OVA - Dec 22, 1985 -- 95,684 7.69
Toaru Kagaku no Railgun: Misaka-san wa Ima Chuumoku no Mato Desu kara -- -- J.C.Staff -- 1 ep -- Manga -- Action Sci-Fi Super Power -- Toaru Kagaku no Railgun: Misaka-san wa Ima Chuumoku no Mato Desu kara Toaru Kagaku no Railgun: Misaka-san wa Ima Chuumoku no Mato Desu kara -- Continuing after the Level Upper incident, another phenomenon torments Misaka. A phenomenon called "Someone's Watching," its effect feels like the electricity in one's body flow backwards. With the help of her friends, Misaka fights against the unknown enemy. -- OVA - Sep 26, 2010 -- 58,235 7.47
Trinity Seven -- -- Seven Arcs Pictures -- 12 eps -- Manga -- Action Harem Comedy Supernatural Magic Romance Ecchi Fantasy School Shounen -- Trinity Seven Trinity Seven -- One day, the bright red sun stopped shining, causing the "Breakdown Phenomenon"—the destruction of Arata Kasuga's town and the disappearance of the people inhabiting it. All, however, is not yet lost; by utilizing the magical grimoire given to him by his childhood friend and cousin Hijiri Kasuga, Arata's world gets artificially reconstructed. -- -- In order to investigate the phenomenon, Lilith Asami appears before Arata, whose artificial world suddenly disintegrates. He is given two choices: hand over the book, or die. However, Arata chooses the third option—enrolling in the top-secret magic school Royal Biblia Academy, where six other magical users await him. Together with Lilith, these six form the Trinity Seven, the elite of the school who each bolster their own power and skill. -- -- With the ambition to save Hijiri and the help of his newfound friends, Arata stops at nothing to prevent the destruction of his beloved hometown and to bring his best friend back. -- -- -- Licensor: -- Sentai Filmworks -- 638,128 7.14
Uchuu Kyoudai -- -- A-1 Pictures -- 99 eps -- Manga -- Comedy Sci-Fi Seinen Slice of Life Space -- Uchuu Kyoudai Uchuu Kyoudai -- On a fateful summer night in 2006, Mutta Nanba and his younger brother Hibito witness what they believe to be a UFO flying toward the Moon. This impressing and unusual phenomenon leads both siblings vowing to become astronauts, with Hibito aiming for the Moon and Mutta, convinced that the eldest brother has to be one step ahead, for Mars. -- -- Now an adult, life hasn't turned out how Mutta had pictured it: he is diligently working in an automotive company, whereas Hibito is on his way to be the very first Japanese man to step on the Moon. However, after losing his job, Mutta is presented with an unexpected opportunity to catch up to his younger brother when the Japanese Aerospace Exploration Agency, commonly known as JAXA, accepts his application to participate in the next astronaut selection. Despite self-doubts about his prospects, Mutta is unwilling to waste this chance of a lifetime, and thus embarks on an ambitious journey to fulfill the promise made 19 years ago. -- -- 154,647 8.52
Uchuu Kyoudai -- -- A-1 Pictures -- 99 eps -- Manga -- Comedy Sci-Fi Seinen Slice of Life Space -- Uchuu Kyoudai Uchuu Kyoudai -- On a fateful summer night in 2006, Mutta Nanba and his younger brother Hibito witness what they believe to be a UFO flying toward the Moon. This impressing and unusual phenomenon leads both siblings vowing to become astronauts, with Hibito aiming for the Moon and Mutta, convinced that the eldest brother has to be one step ahead, for Mars. -- -- Now an adult, life hasn't turned out how Mutta had pictured it: he is diligently working in an automotive company, whereas Hibito is on his way to be the very first Japanese man to step on the Moon. However, after losing his job, Mutta is presented with an unexpected opportunity to catch up to his younger brother when the Japanese Aerospace Exploration Agency, commonly known as JAXA, accepts his application to participate in the next astronaut selection. Despite self-doubts about his prospects, Mutta is unwilling to waste this chance of a lifetime, and thus embarks on an ambitious journey to fulfill the promise made 19 years ago. -- -- -- Licensor: -- Sentai Filmworks -- 154,647 8.52
Ueno-san wa Bukiyou -- -- Lesprit -- 12 eps -- Manga -- Comedy Romance Seinen -- Ueno-san wa Bukiyou Ueno-san wa Bukiyou -- As the head of her middle school's science club, it's only fitting that Ueno is also a brilliant inventor. With devices that can convert any liquid into drinkable water, deodorize the most foul smells, or even generate dark matter to be used as a means of concealment, it seems like nothing is beyond Ueno's capabilities. However, she doesn't invent these devices for the advancement of mankind. Rather, the one force that motivates her is love, the only phenomenon she can't quite figure out. -- -- Ueno is head over heels for Tanaka, her nonchalant fellow club member. Yet, because she is too nervous to confess her love and he is too oblivious to notice her affection, her love life is completely stagnant. In Ueno's mind, if she could just expose him to perverted situations, then surely he'd get flustered and fall for her, right? Assisted by her stone-faced classmate and dedicated wingwoman Yamashita, Ueno employs her many inventions on Tanaka in a lewd manner in hopes that he may one day understand how she feels. -- -- 87,391 6.62
xxxHOLiC Movie: Manatsu no Yoru no Yume -- -- Production I.G -- 1 ep -- Manga -- Mystery Comedy Psychological Supernatural Drama -- xxxHOLiC Movie: Manatsu no Yoru no Yume xxxHOLiC Movie: Manatsu no Yoru no Yume -- Summer break has arrived, but while his other classmates are out having fun, Kimihiro Watanuki continues to work as compensation for the eccentric Yuuko in her shop. With the spirits and supernatural phenomena that bother him lessening, he pays his dues by cleaning, cooking, and doing whatever else the apparently lazy Yuuko needs. -- -- Watanuki, however, gets involved in a new predicament when Yuuko receives a mysterious invitation to a mansion whose owner seeks Yuuko's wish-granting ability. When he, Yuuko, and his classmate Shizuka Doumeki make their way to the peculiar residence, they meet others who were summoned by the same strange invitation. All of them are collectors of various unique items, drawn there by the chance to expand their collections. But as the collectors begin to disappear one by one, Watanuki and his companions must solve the mystery and put the case to rest, or find themselves in risk of danger. -- -- -- Licensor: -- Funimation -- Movie - Aug 20, 2005 -- 57,008 7.96
xxxHOLiC Movie: Manatsu no Yoru no Yume -- -- Production I.G -- 1 ep -- Manga -- Mystery Comedy Psychological Supernatural Drama -- xxxHOLiC Movie: Manatsu no Yoru no Yume xxxHOLiC Movie: Manatsu no Yoru no Yume -- Summer break has arrived, but while his other classmates are out having fun, Kimihiro Watanuki continues to work as compensation for the eccentric Yuuko in her shop. With the spirits and supernatural phenomena that bother him lessening, he pays his dues by cleaning, cooking, and doing whatever else the apparently lazy Yuuko needs. -- -- Watanuki, however, gets involved in a new predicament when Yuuko receives a mysterious invitation to a mansion whose owner seeks Yuuko's wish-granting ability. When he, Yuuko, and his classmate Shizuka Doumeki make their way to the peculiar residence, they meet others who were summoned by the same strange invitation. All of them are collectors of various unique items, drawn there by the chance to expand their collections. But as the collectors begin to disappear one by one, Watanuki and his companions must solve the mystery and put the case to rest, or find themselves in risk of danger. -- -- Movie - Aug 20, 2005 -- 57,008 7.96
Yuugen Kaisha -- -- Madhouse -- 4 eps -- Original -- Action Adventure Comedy Super Power Supernatural Magic Vampire -- Yuugen Kaisha Yuugen Kaisha -- In a country where companies are categorized into many subdivisions and corporations, only one of them is a ghost corp—the Phantom quest corp. When otherworldly supernatural phenomenon threatens the city and its populace, Ayaka Kisaragi and her employees are on the job to fight any and all supernatural menace. -- -- (Source: ANN) -- OVA - Aug 25, 1994 -- 4,562 6.48
Zettai Shounen -- -- Ajia-Do -- 26 eps -- Original -- Sci-Fi Mystery Drama Fantasy Shounen -- Zettai Shounen Zettai Shounen -- Oftentimes, people are most vulnerable when they are lonely and unable to get along with those around them. Isolation is felt more keenly amongst a crowd, so some will try to find solace in the strangest of places, where the unknown lurks. Such people include Ayumu Aizawa, a former city boy now living in the countryside of Tana, and Kisa Tanigawa, a young girl who has a hard time relating to others. What these two share in common is a feeling that their life has gone astray. -- -- Zettai Shounen tells a story of strange phenomena affecting two different settings, with no explanations of their origin or sudden appearance. All that is known is that these phenomena seem to center on individuals with mixed emotions toward themselves and others. -- -- 17,196 6.93
Zombie Clay Animation: Life of the Dead -- -- Studio Binzo -- 4 eps -- Original -- Comedy Horror -- Zombie Clay Animation: Life of the Dead Zombie Clay Animation: Life of the Dead -- Clay animation about a guy stuck in a room during zombie apocalypse. -- OVA - ??? ??, 2011 -- 292 N/A -- -- The Girl and the Monster -- -- - -- ? eps -- Original -- Comedy Horror -- The Girl and the Monster The Girl and the Monster -- A girl quietly reads a book in her room. Suddenly, a monster comes crawling out from under her bed! Is it friend or foe? -- ONA - Jul 26, 2019 -- 291 N/A -- -- Heisei Matsue Kaidan: Ayashi -- -- DLE -- 2 eps -- Original -- Comedy Historical Parody Horror Supernatural -- Heisei Matsue Kaidan: Ayashi Heisei Matsue Kaidan: Ayashi -- A Matsue City collaboration anime with Eagle Talon. Yoshida book-ends the story as horror tales, both modern and historical, originated within the city are narrated by another person. -- ONA - Mar 17, 2017 -- 289 N/A -- -- 3-bu de Wakaru Koizumi Yakumo no Kaidan -- -- - -- 7 eps -- Book -- Historical Horror Parody Supernatural -- 3-bu de Wakaru Koizumi Yakumo no Kaidan 3-bu de Wakaru Koizumi Yakumo no Kaidan -- Stories from Patrick Lafcadio Hearn's book Kwaidan: Stories and Studies of Strange Things. The Greek-American author was known as Koizumi Yakumo in Japan and is renowned for collecting and publishing stories of Japanese folklore and legends. -- -- The shorts were made for a Matsue City tourism promotion, as Hearn taught, lived, and married there. His home is a museum people can visit. -- ONA - May 9, 2014 -- 287 N/A -- -- Kimoshiba -- -- Jinnis Animation Studios, TMS Entertainment -- 13 eps -- Original -- Comedy Horror Kids Supernatural -- Kimoshiba Kimoshiba -- Kimoshiba is a weird type of life form with the shape of an oversize shiba inu, loves eating curry (particularly curry breads), and works at a funeral home. Similar life forms include yamishiba and onishiba. -- -- (Source: ANN) -- 284 N/A -- -- Ehon Yose -- -- - -- 50 eps -- Other -- Historical Horror Kids -- Ehon Yose Ehon Yose -- Anime rakugo of classic Japanese horror tales shown in a wide variety of art styles. -- TV - ??? ??, 2006 -- 279 N/A -- -- Higanjima X: Aniki -- -- - -- 1 ep -- Manga -- Fantasy Horror Seinen Vampire -- Higanjima X: Aniki Higanjima X: Aniki -- A new episode of Higanjima X that was included in Blu-ray. -- Special - Aug 30, 2017 -- 277 N/A -- -- Yamiyo no Jidaigeki -- -- Sunrise -- 2 eps -- - -- Historical Horror -- Yamiyo no Jidaigeki Yamiyo no Jidaigeki -- Tales include: -- -- The Hill of Old Age, which tells of a conspiracy hatched against Japan's unifier, Oda Nobunaga. -- -- Seeing the Truth, about the assassin sent to murder Nobunaga's successor leyasu Tokugawa. -- -- The broadcast was a part of the Neo Hyper Kids program. -- -- (Source: Anime Encyclopedia) -- Special - Feb 19, 1995 -- 275 N/A -- -- Youkai Ningen Bem: Part II -- -- Topcraft -- 2 eps -- Original -- Demons Horror -- Youkai Ningen Bem: Part II Youkai Ningen Bem: Part II -- For 1982 a 26-episode TV series sequel to Youkai Ningen Bem was planned. Because the original producers disbanded, the animation was done by Topcraft. 2 episodes were created and the project shut down without airing on television. The episodes were released to the public on a LD-Box Set a decade later. 2,000 units were printed and all were sold out. -- Special - Oct 21, 1992 -- 268 N/A -- -- Kaibutsu-kun: Kaibutsu Land e no Shoutai -- -- Shin-Ei Animation -- 1 ep -- - -- Comedy Horror Kids Shounen -- Kaibutsu-kun: Kaibutsu Land e no Shoutai Kaibutsu-kun: Kaibutsu Land e no Shoutai -- Based on the shounen manga by Fujiko Fujio. -- -- Note: Screened as a double feature with Doraemon: Nobita no Uchuu Kaitakushi. -- -- (Source: AniDB) -- Movie - Mar 14, 1981 -- 266 N/A -- -- Ushiro no Hyakutarou -- -- - -- 2 eps -- - -- Horror School Supernatural -- Ushiro no Hyakutarou Ushiro no Hyakutarou -- Horror OVA based on the manga by Jirou Tsunoda. The title roughly means "Hyakutarou behind". -- -- A boy named Ichitarou Ushiro deals with various horrifying phenomena with the help of his guardian spirit Hyakutarou. -- -- 2 episodes: "Kokkuri Satsujin Jiken", "Yuutai Ridatsu". -- -- (Source: AniDB) -- OVA - Aug 21, 1991 -- 254 N/A -- -- Zombie Clay Animation: I'm Stuck!! -- -- Studio Binzo -- 4 eps -- Original -- Comedy Horror -- Zombie Clay Animation: I'm Stuck!! Zombie Clay Animation: I'm Stuck!! -- Spin-off series of Zombie Clay Animation: Life of the Dead. -- ONA - Mar 2, 2014 -- 247 N/A -- -- Shou-chan Sora wo Tobu -- -- - -- 1 ep -- Novel -- Horror Sci-Fi -- Shou-chan Sora wo Tobu Shou-chan Sora wo Tobu -- An anime version of Ikkei Makina's horror novel of the same name. It aired at the same time as the live-action adaptation. -- Movie - Nov 14, 1992 -- 235 N/A -- -- Matsue Kankou Taishi Sanri ga Iku! Matsue Ghost Tour -- -- DLE -- 2 eps -- Original -- Comedy Historical Parody Horror -- Matsue Kankou Taishi Sanri ga Iku! Matsue Ghost Tour Matsue Kankou Taishi Sanri ga Iku! Matsue Ghost Tour -- An accompaniment to Heisei Matsue Kaidan: Ayashi. This ghost tour takes a more realistic approach featuring Yoshia (the fictional Eagle Talon character), Kihara Hirokatsu (horror and mystery novelist), Chafurin (voice actor and Shimae Prefecture ambassador), and Frogman (Ryou Ono's caricature; real-life director of the anime studio DLE). The quartet travels around Matsue City exploring horror/haunted real life locations talking about the history and how it became a paranormal focus. -- -- The end of the episode promotes ticket sale and times for a real ghost tour watchers can partake in. -- ONA - Mar 16, 2017 -- 227 N/A -- -- Yamiyo no Jidaigeki (OVA) -- -- Sunrise -- 2 eps -- - -- Historical Horror -- Yamiyo no Jidaigeki (OVA) Yamiyo no Jidaigeki (OVA) -- A direct sequel that was put straight to video. -- -- The Ear of Jinsuke, about a wandering swordsman saving a damsel in distress from evil spirits. -- -- Prints from the Fall of the Bakufu, features a tomboy from a woodcut works charged with making a print of the young warrior Okita Soji. -- -- (Source: Anime Encyclopedia) -- -- OVA - Aug 2, 1995 -- 227 N/A -- -- Inunaki-mura x Taka no Tsume-dan -- -- - -- 1 ep -- Other -- Comedy Horror Parody -- Inunaki-mura x Taka no Tsume-dan Inunaki-mura x Taka no Tsume-dan -- A collaboration between the live-action horror film Inunaki-mura slated to be released in theaters February 7, 2020 and the Eagle Talon franchise. The film is based on the urban legend of the real-life abandoned Inunaki Village and the old tunnel that cut through the area. -- ONA - Jan 17, 2020 -- 226 N/A -- -- Echigo no Mukashibanashi: Attaten Ganoo -- -- - -- 1 ep -- - -- Demons Horror Kids -- Echigo no Mukashibanashi: Attaten Ganoo Echigo no Mukashibanashi: Attaten Ganoo -- A collection of four folk tales from Koshiji (from 2005, part of Nagaoka), Niigata prefecture (Echigo is the old name of Niigata). -- -- Episode 1: The Azuki Mochi and the Frog -- A mean old woman tells an azuki mochi to turn into a frog, if her daughter-in-law wants to eat it. The daughter-in-law hears this, and... -- -- Episode 2: Satori -- A woodcutter warms himself at the fire of deadwood, when a spirit in the form of an eyeball appears in front of him. The spirit guesses each of the woodcutter's thoughts right... -- -- Episode 3: The Fox's Lantern -- An old man, who got lost in the night streets, finds a lantern with a beautiful pattern, which was lost by a fox spirit. The next day, he returns it reluctantly, and what he sees... -- -- Episode 4: The Three Paper Charms -- An apprentice priest, who lost his way, accidentally puts up at the hut of the mountain witch. To avoid being eaten, he uses three paper charms to get back to the temple... -- -- (Source: Official site) -- OVA - May ??, 2000 -- 221 N/A -- -- Jigoku Koushien -- -- - -- 1 ep -- - -- Sports Comedy Horror Shounen -- Jigoku Koushien Jigoku Koushien -- (No synopsis yet.) -- OVA - Feb 13, 2009 -- 220 N/A -- -- Nanja Monja Obake -- -- - -- 1 ep -- - -- Kids Horror -- Nanja Monja Obake Nanja Monja Obake -- An anime made entirely in sumi-e following a child fox spirit and his morphing ability for haunting but he ends up getting scared himself. -- Special - Dec 6, 1994 -- 215 N/A -- -- Heisei Matsue Kaidan -- -- DLE -- 7 eps -- Original -- Horror Parody Supernatural -- Heisei Matsue Kaidan Heisei Matsue Kaidan -- A Matsue City collaboration anime with Eagle Talon. Yoshida book-ends the story as modern horror tales, originated within the city, are narrated by another person. The shorts are meant to promote the Patrick Lafcadio Hearn's Ghost Tour offered by the city. -- -- Some episodes feature biographical segments of the Matsue Kankou Taishi Sanri ga Iku! Matsue Ghost Tour group. -- ONA - Apr 9, 2015 -- 211 N/A -- -- Akuma no Organ -- -- - -- 1 ep -- Music -- Music Horror Demons -- Akuma no Organ Akuma no Organ -- Music video for Devil's Organ by GREAT3. From Climax E.P. (2003) -- Music - ??? ??, 2003 -- 210 5.16
https://commons.wikimedia.org/wiki/Category:2012_phenomenon
https://commons.wikimedia.org/wiki/Category:Chemistry_nomenclature
https://commons.wikimedia.org/wiki/Category:Earth_phenomena
https://commons.wikimedia.org/wiki/Category:Natural_phenomena
https://commons.wikimedia.org/wiki/Category:Phenomena
https://commons.wikimedia.org/wiki/Category:Phenomenology
https://commons.wikimedia.org/wiki/Category:Physical_phenomena
https://commons.wikimedia.org/wiki/Category:Scientific_phenomena
https://commons.wikimedia.org/wiki/Category:Weather_phenomena
https://commons.wikimedia.org/wiki/Commons:Featured_pictures/Natural_phenomena
https://commons.wikimedia.org/wiki/Commons:Featured_pictures#Natural_phenomena
https://commons.wikimedia.org/wiki/Commons:Quality_images#Natural_phenomena
https://commons.wikimedia.org/wiki/Commons:Quality_images/Subject/Natural_phenomena
https://commons.wikimedia.org/wiki/Commons:Valued_images_by_topic/Natural_phenomena
https://commons.wikimedia.org/wiki/File:Consciousness_phenomenal-functional_(en).png
https://commons.wikimedia.org/wiki/File:Consciousness_phenomenal-functional_(ja).png
https://commons.wikimedia.org/wiki/File:Epifenomenalisme.jpg
https://commons.wikimedia.org/wiki/File:Epiphenomenalism_(ja).png
https://commons.wikimedia.org/wiki/File:Epiphenomenalism_(ko).png
https://commons.wikimedia.org/wiki/File:FenomenologiaDelloSpirito.PNG
https://commons.wikimedia.org/w/index.php?title=Category:Fenomenolog
https://commons.wikimedia.org/w/index.php?title=Category:Phenomenologie
https://commons.wikimedia.org/w/index.php?title=Commons:Quality_images/Subject/Natural_phenomena/Sample
1561 celestial phenomenon over Nuremberg
2012 phenomenon
4-digit UNESCO Nomenclature
6-digit UNESCO nomenclature
Acidinus (cognomen)
Aeschynomene
Aeschynomene americana
Aeschynomene aspera
Aeschynomene elaphroxylon
Aeschynomene indica
Aeschynomene rudis
Aeschynomene virginica
Ashman phenomenon
Association for the Scientific Study of Anomalous Phenomena
Avitus (cognomen)
Baggio Rakotonomenjanahary
Balbus (cognomen)
Battery nomenclature
Bell's phenomenon
Binomial nomenclature
Blue field entoptic phenomenon
Botanical nomenclature
Box Office Entertainment Award for Phenomenal Box Office Star
Bracketing (phenomenology)
Breaking the Spell: Religion as a Natural Phenomenon
British Society for Phenomenology
Broken escalator phenomenon
Buttered toast phenomenon
Caeso (praenomen)
Ceanothus sonomensis
Chemical nomenclature
Cognomen
Collis (planetary nomenclature)
Color phi phenomenon
Combined Nomenclature
Compendium of Analytical Nomenclature
Compendium of Macromolecular Nomenclature
Controlled aerodynamic instability phenomena
Corona (optical phenomenon)
Crassus (cognomen)
Critical phenomena
Daphne Mainomene
Dawn phenomenon
Deathbed phenomena
Death row phenomenon
De Phenomenis in Orbe Lunae
Descriptive phenomenological method in psychology
Deudorix dinomenes
DeuringHeilbronn phenomenon
Dienes phenomenon
Divination by Astrological and Meteorological Phenomena
Drug nomenclature
Early phenomenology
Electrical phenomena
Electrokinetic phenomena
Electronic voice phenomenon
Endaural phenomena
Entoptic phenomena (archaeology)
Entoptic phenomenon
Epiphenomenalism
Epiphenomenon
Fenomen
Fenomeno (album)
Fenomeno (song)
Filiative nomen
First-dose phenomenon
Fossa (planetary nomenclature)
Gene nomenclature
Gibbs phenomenon
Global Medical Device Nomenclature
Glory (optical phenomenon)
Gutter Phenomenon
Halo (optical phenomenon)
HantzschWidman nomenclature
Heterophenomenology
Holmes rebound phenomenon
Hong Kong Kids phenomenon
HUGO Gene Nomenclature Committee
Hypomyrina nomenia
Ideomotor phenomenon
International Code of Area Nomenclature
International Code of Nomenclature for algae, fungi, and plants
International Code of Nomenclature for Cultivated Plants
International Code of Nomenclature of Prokaryotes
International Code of Zoological Nomenclature
International Commission on Zoological Nomenclature
International Nomenclature of Cosmetic Ingredients
International System for Human Cytogenetic Nomenclature
Interpretative phenomenological analysis
IUPAC nomenclature for organic transformations
IUPAC nomenclature of chemistry
IUPAC nomenclature of inorganic chemistry
IUPAC nomenclature of inorganic chemistry 2005
IUPAC nomenclature of organic chemistry
Jaume Nomen
Jedi census phenomenon
Jod-Basedow phenomenon
John Diakrinomenos
Kazan phenomenon
Koebner phenomenon
Kohnstamm's phenomenon
Lalana Nomenjanahary
List of archaic technological nomenclature
List of gear nomenclature
List of geological phenomena
List of Internet phenomena
List of Internet phenomena in China
List of Internet phenomena in Pakistan
List of natural phenomena
List of Prokaryotic names with Standing in Nomenclature
List of severe weather phenomena
Looming and similar refraction phenomena
Macroscopic quantum phenomena
Mahnomen, Minnesota
Manius (praenomen)
Marcus Gunn phenomenon
Marcus (praenomen)
Mariko Aoki phenomenon
Mechanical Spin Phenomena
Menomena
Michelangelo phenomenon
MizuoNakamura phenomenon
Monkey tree phenomenon
Mons (planetary nomenclature)
Munich phenomenology
National Investigations Committee On Aerial Phenomena
New Biological Nomenclature
New York City Subway nomenclature
Nomen
Nomen clef
Nomen (ancient Egypt)
Nomenclator
Nomenclator Botanicus Hortensis
Nomenclature
Nomenclature codes
Nomenclature Committee for Fungi
Nomenclature of mechanical ventilation
Nomenclature of monoclonal antibodies
Nomenclature of Organic Chemistry
Nomenclature of Territorial Units for Statistics
Nomen dubium
Nomen gentilicium
Nomenia duodecimlineata
Nomenia obsoleta
Nomen illegitimum
Nomenklatura
Nomen nescio
Nomen novum
Nomen nudum
Nomen oblitum
Nomeny
Nonus (praenomen)
No reflow phenomenon
Numerius (praenomen)
Oligosaccharide nomenclature
Optical phenomena
Patera (planetary nomenclature)
Perceptions of religious imagery in natural phenomena
Petrozavodsk phenomenon
Phaenomena Aratea
Phaenomenella callophorella
Phaenomenella cirsiumoides
Phnomenal egal
Phnomene
Phase Transitions and Critical Phenomena
Phenomena (band)
Phenomena (disambiguation)
Phenomenal and the Treasure of Tutankhamen
Phenomenal concept strategy
Phenomenal Handclap Band
Phenomenal Handclap Band (album)
Phenomenalism
Phenomenal Smith
Phenomenal Woman
Phenomenography
Phenomenological life (Michel Henry)
Phenomenological model
Phenomenological quantum gravity
Phenomenology
Phenomenology (architecture)
Phenomenology of Perception
Phenomenology of religion
Phenomenology (philosophy)
Phenomenology (physics)
Phenomenology (psychology)
Phenomenology (sociology)
Phenomenon
Phenomenon-based learning
Phenomenon (film)
Phenomenon (LL Cool J album)
Phenomenon (Monsta X album)
Phenomenon (TV program)
Phenomenon (UFO album)
Philippus (cognomen)
Philosophy and Phenomenological Research
Phi phenomenon
Phylogenetic nomenclature
Pinsky phenomenon
Planetary nomenclature
Ponte Nomentano
Praenomen
Prenomen (Ancient Egypt)
Pulchrana melanomenta
Quadriga phenomenon
Quake (natural phenomenon)
Quintus (praenomen)
Remixes (Phenomenal Handclap Band album)
Renbk phenomenon
Research in Phenomenology
Rod (optical phenomenon)
Routledge Philosophy Guidebook to Hegel and the Phenomenology of Spirit
Runge's phenomenon
Salvia sonomensis
Scientific phenomena named after people
Scipio (cognomen)
Seima-Turbino phenomenon
Shiranui (optical phenomenon)
Shwartzman phenomenon
Sinomenine
Sinomenium
Social phenomenon
Society for Phenomenology and Existential Philosophy
Solar phenomena
South Australia Nomenclature Act of 1935
Speech and Phenomena
Staub-Traugott Phenomenon
Stephanomenyllus quadricostulatus
Steve (atmospheric phenomenon)
Stick-slip phenomenon
Stock nomenclature
Stokes phenomenon
Street light interference phenomenon
Studia Phaenomenologica
Symbol Nomenclature For Glycans
Systematized Nomenclature of Medicine
Talk:Electronic voice phenomenon
The Crisis of European Sciences and Transcendental Phenomenology
The Garbage Picking Field Goal Kicking Philadelphia Phenomenon
The Phenomenauts
The Phenomenology of Spirit
The Phenomenon 19681998
The Phenomenon of Man
The Phenomenon (Smash)
The Roussos Phenomenon
The Secret of the Flowers of Phenomenon
The Sherbet Phenomenon
Tiger Mask donation phenomenon
Tolkien: A Cultural Phenomenon
Transient lunar phenomenon
Transport phenomena
Transport Phenomena (book)
Trinomen
Trinomial nomenclature
Tullio phenomenon
Twilight phenomena
Uhthoff's phenomenon
UNESCO nomenclature
Unidentified Aerial Phenomena Task Force
Viral phenomenon
Von Baeyer nomenclature
Von Magnus phenomenon
VulpianHeidenhainSherrington phenomenon
Well-founded phenomenon
Werner's Nomenclature of Colours
Will Rogers phenomenon
Windshield phenomenon
World Phenomenology Institute
convenience portal:
recent: Section Maps - index table - favoritesSavitri --Savitri extended toc Savitri Section Map --1 2 3 4 5 6 7 8 9 10 11 12
authors -- Crowley - Peterson - Borges - Wilber - Teresa -Aurobindo -Ramakrishna - Maharshi -Mother
places -- Garden - Inf. Art Gallery - Inf. Building - Inf. Library - Labyrinth - Library - School -Temple - Tower - Tower of MEM
powers -- Aspiration - Beauty - Concentration - Effort - Faith - Force - Grace - inspiration -Presence - Purity - Sincerity - surrender
difficulties -- cowardice - depres. - distract. - distress - dryness - evil - fear - forget - habits - impulse - incapacity - irritation - lost - mistakes - obscur. - problem - resist - sadness - self-deception - shame - sin - suffering
practices -- Lucid Dreaming - meditation - project - programming - Prayer - read Savitri - studysubjects -- CS - Cybernetics - Game Dev - Integral Theory - Integral Yoga - Kabbalah - Language - Philosophy - Poetry - Zen
6.01 books -- KC - ABA - Null -Savitri - SA O TAOC -SICP - The Gospel of SRK - TIC - The Library of Babel -TLD -TSOY - TTYODAS - TSZ - WOTM II
8 unsorted / add here -- Always - Everyday - Verbs