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branches ::: Reestablish

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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
The_Bible

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.03_-_Letters_to_My_little_smile
0_1962-11-17
0_1963-07-20
0_1966-01-22
0_1967-09-20
0_1968-10-26
0_1972-03-10
0_1972-07-19
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_THE_GRAND_OPTION
1.09_-_Man_-_About_the_Body
1.11_-_The_Change_of_Power
1.17_-_The_Transformation
1.2.11_-_Patience_and_Perseverance
1.22_-_The_Necessity_of_the_Spiritual_Transformation
2.4.02.08_-_Contact_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
3.1.1_-_The_Transformation_of_the_Physical
3.1.2_-_Levels_of_the_Physical_Being
3.2.2_-_Sleep
4.2_-_Karma
Aeneid
ENNEAD_04.04_-_Questions_About_the_Soul.
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r1912_01_22
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r1912_12_08
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r1913_11_24
r1913_12_05
r1913_12_09
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r1914_01_08
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The_Dwellings_of_the_Philosophers

PRIMARY CLASS

SIMILAR TITLES
Reestablish

DEFINITIONS


TERMS STARTING WITH

reestablisher ::: n. --> One who establishes again.

reestablishment ::: n. --> The act reestablishing; the state of being reestablished.

reestablish ::: v. t. --> To establish anew; to fix or confirm again; to restore; as, to reestablish a covenant; to reestablish health.


TERMS ANYWHERE

Absentee Property Law ::: Israeli law which states that land abandoned by Arabs in Palestine before the reestablishment of the State of Israel belongs to the State of Israel.

buddha. (T. sangs rgyas; C. fo; J. butsu/hotoke; K. pul 佛). In Sanskrit and PAli, "awakened one" or "enlightened one"; an epithet derived from the Sanskrit root √budh, meaning "to awaken" or "to open up" (as does a flower) and thus traditionally etymologized as one who has awakened from the deep sleep of ignorance and opened his consciousness to encompass all objects of knowledge. The term was used in ancient India by a number of different religious groups, but came to be most strongly associated with followers of the teacher GAUTAMA, the "Sage of the sAKYA Clan" (sAKYAMUNI), who claimed to be only the most recent of a succession of buddhas who had appeared in the world over many eons of time (KALPA). In addition to sAkyamuni, there are many other buddhas named in Buddhist literature, from various lists of buddhas of the past, present, and future, to "buddhas of the ten directions" (dasadigbuddha), viz., everywhere. Although the precise nature of buddhahood is debated by the various schools, a buddha is a person who, in the far distant past, made a previous vow (PuRVAPRAnIDHANA) to become a buddha in order to reestablish the dispensation or teaching (sASANA) at a time when it was lost to the world. The path to buddhahood is much longer than that of the ARHAT-as many as three incalculable eons of time (ASAMKHYEYAKALPA) in some computations-because of the long process of training over the BODHISATTVA path (MARGA), involving mastery of the six or ten "perfections" (PARAMITA). Buddhas can remember both their past lives and the past lives of all sentient beings, and relate events from those past lives in the JATAKA and AVADANA literature. Although there is great interest in the West in the "biography" of Gautama or sAkyamuni Buddha, the early tradition seemed intent on demonstrating his similarity to the buddhas of the past rather than his uniqueness. Such a concern was motivated in part by the need to demonstrate that what the Buddha taught was not the innovation of an individual, but rather the rediscovery of a timeless truth (what the Buddha himself called "an ancient path" [S. purAnamArga, P. purAnamagga]) that had been discovered in precisely the same way, since time immemorial, by a person who undertook the same type of extended preparation. In this sense, the doctrine of the existence of past buddhas allowed the early Buddhist community to claim an authority similar to that of the Vedas of their Hindu rivals and of the JAINA tradition of previous tīrthankaras. Thus, in their biographies, all of the buddhas of the past and future are portrayed as doing many of the same things. They all sit cross-legged in their mother's womb; they are all born in the "middle country" (madhyadesa) of the continent of JAMBUDVĪPA; immediately after their birth they all take seven steps to the north; they all renounce the world after seeing the four sights (CATURNIMITTA; an old man, a sick man, a dead man, and a mendicant) and after the birth of a son; they all achieve enlightenment seated on a bed of grass; they stride first with their right foot when they walk; they never stoop to pass through a door; they all establish a SAMGHA; they all can live for an eon if requested to do so; they never die before their teaching is complete; they all die after eating meat. Four sites on the earth are identical for all buddhas: the place of enlightenment, the place of the first sermon that "turns the wheel of the dharma" (DHARMACAKRAPRAVARTANA), the place of descending from TRAYASTRIMsA (heaven of the thirty-three), and the place of their bed in JETAVANA monastery. Buddhas can differ from each other in only eight ways: life span, height, caste (either brAhmana or KsATRIYA), the conveyance by which they go forth from the world, the period of time spent in the practice of asceticism prior to their enlightenment, the kind of tree they sit under on the night of their enlightenment, the size of their seat there, and the extent of their aura. In addition, there are twelve deeds that all buddhas (dvAdasabuddhakArya) perform. (1) They descend from TUsITA heaven for their final birth; (2) they enter their mother's womb; (3) they take birth in LUMBINĪ Garden; (4) they are proficient in the worldly arts; (5) they enjoy the company of consorts; (6) they renounce the world; (7) they practice asceticism on the banks of the NAIRANJANA River; (8) they go to the BODHIMAndA; (9) they subjugate MARA; (10) they attain enlightenment; (11) they turn the wheel of the dharma; and (12) they pass into PARINIRVAnA. They all have a body adorned with the thirty-two major marks (LAKsAnA; MAHAPURUsALAKsAnA) and the eighty secondary marks (ANUVYANJANA) of a great man (MAHAPURUsA). They all have two bodies: a physical body (RuPAKAYA) and a body of qualities (DHARMAKAYA; see BUDDHAKAYA). These qualities of a buddha are accepted by the major schools of Buddhism. It is not the case, as is sometimes suggested, that the buddha of the mainstream traditions is somehow more "human" and the buddha in the MAHAYANA somehow more "superhuman"; all Buddhist traditions relate stories of buddhas performing miraculous feats, such as the sRAVASTĪ MIRACLES described in mainstream materials. Among the many extraordinary powers of the buddhas are a list of "unshared factors" (AVEnIKA[BUDDHA]DHARMA) that are unique to them, including their perfect mindfulness and their inability ever to make a mistake. The buddhas have ten powers specific to them that derive from their unique range of knowledge (for the list, see BALA). The buddhas also are claimed to have an uncanny ability to apply "skill in means" (UPAYAKAUsALYA), that is, to adapt their teachings to the specific needs of their audience. This teaching role is what distinguishes a "complete and perfect buddha" (SAMYAKSAMBUDDHA) from a "solitary buddha" (PRATYEKABUDDHA) who does not teach: a solitary buddha may be enlightened but he neglects to develop the great compassion (MAHAKARUnA) that ultimately prompts a samyaksaMbuddha to seek to lead others to liberation. The MahAyAna develops an innovative perspective on the person of a buddha, which it conceived as having three bodies (TRIKAYA): the DHARMAKAYA, a transcendent principle that is sometimes translated as "truth body"; an enjoyment body (SAMBHOGAKAYA) that is visible only to advanced bodhisattvas in exalted realms; and an emanation body (NIRMAnAKAYA) that displays the deeds of a buddha to the world. Also in the MahAyAna is the notion of a universe filled with innumerable buddha-fields (BUDDHAKsETRA), the most famous of these being SUKHAVATĪ of AmitAbha. Whereas the mainstream traditions claim that the profundity of a buddha is so great that a single universe can only sustain one buddha at any one time, MahAyAna SuTRAs often include scenes of multiple buddhas appearing together. See also names of specific buddhas, including AKsOBHYA, AMITABHA, AMOGHASIDDHI, RATNASAMBHAVA, VAIROCANA. For indigenous language terms for buddha, see FO (C); HOTOKE (J); PHRA PHUTTHA JAO (Thai); PUCH'o(NIM) (K); SANGS RGYAS (T).

Dga' ldan. (Ganden). The Tibetan translation of the Sanskrit TUsITA, the joyous, or contented, heaven (see DEVA), which is the abode of the future buddha MAITREYA. ¶ The short name for Dga' ldan rnam rgyal gling (Ganden Namgyal Ling), one of the three chief monasteries (known as the GDAN SA GSUM or "three seats") of the DGE LUGS sect of Tibetan Buddhism and one of the sect's principal monasteries, located twenty-eight miles (forty-five kilometers) east of LHA SA. Named after the tusita heaven, the monastery was established by the Dge lugs founder TSONG KHA PA in 1409 near a hill originally associated with the consecration rituals performed after the birth of the king SRONG BTSAN SGAM PO. A nearby ridge was the favored picnic ground of the king's royal wives. According to legend, the JO BO statue of Lha sa's JO KHANG temple miraculously confirmed the location's significance to Tsong kha pa. The great assembly hall was added in 1417, followed by the two colleges, Byang rtse (Jangtse) and Shar rtse (Shartse). Tsong kha pa died at Dga' ldan in 1419 and was entombed there in a STuPA. Following Tsong kha pa's death, the abbacy passed to two of his foremost disciples, first, RGYAL TSHAB DAR MA RIN CHEN, then twelve years later to MKHAS GRUB DGE LEGS DPAL BZANG. Thus, the tradition of the DGA' LDAN KHRI PA or Throne Holder of Dga' ldan was established. Because Dga' ldan was the seat of Tsong kha pa and his two chief disciples, his followers were initially called Dga' ldan pa'i lugs, "the system of Dga' ldan." This was shortened to Dga' lugs and eventually to Dge lugs. Dga' ldan monastery was traditionally said to have 3,300 monks, although over the course of its history it often housed twice that number, forming a vast monastic complex. It was completely destroyed by the Chinese in the 1960s but has since been partially rebuilt. It has also been reestablished in exile in southern India.

Erinyes (Greek) [cf Latin Furae furies] Also Dirae. Furies, avenging goddesses; sometimes legion, sometimes three in number, according to the point of view of the ancient writers, named by Alexandrian authors, copying Euripides: Tisiphone (avenger of the slain), Megaera (the jealous), and Alecto (unceasing hatred). Their mission was to follow and reform evil doers, which has popularly been misunderstood to be persecution. Aeschylus speaks of them as being daughters of Night, Sophocles as being born of Darkness and Earth, and Hesiod as having sprung from the blood of the injured Uranus. They dwell in the underworld, whence they issue to pursue the wicked towards reformation and the reestablishment of all broken natural equilibrium; upon the expiation of crime in Aeschylus they transform themselves into gracious and beneficent deities called the Eumenides. In Athens they were known as Semnae (the venerable ones).

Eumenides (Greek) [from eumenides beneficent or gracious ones]. Beneficent deities; they appear in the famous Greek tragedy The Eumenidies by Aeschylus. Originally karmic agents, called by the ancient Greeks avenging Erinyes (Furies), whose functions it is to attend upon human acts such as crimes and to bring about the reestablishment of the broken harmony, immediately after which they are seen in their real character: divinities of beneficence and beauty. See also ERINYES

Even from the time of the incarnation of the manasaputras in the third root-race, there has been an unbroken line, stream, or succession of lofty spiritual teachers guarding the ancient god-wisdom received in primordial ages from the dhyanis; and the Mysteries, even in their heyday of splendor and in their most secret lines of work, were the outer side of clothing of this inner stream of inspiration and sublime teaching. The light has not yet died from off the earth, and the spiritual stream still exists and does its work in the world, although for ages it has been acting more secretly and esoterically than ever. However, the time is coming when the Mysteries will again be reestablished and will receive the common reverence and respect from mankind that in former ages they universally had.

::: Eytsa ::: (Heb/Yid.) Advice. ::: Ezra ::: Prophet in the Hebrew Bible with whom the reestablishment of Judaism in Jerusalem in the 5th century B.C.E. is associated. The events are recorded in a biblical book known by his name, and he is also associated with apocryphal books and traditions.

gter ma. (terma). In Tibetan, "hidden treasures" or "treasure text," a source of Tibetan Buddhist and BON sacred objects, including a wide range of manuscripts, relics, statuary, and ritual implements from earlier periods. Such treasure texts have been found in caves, mountains, lakes, valleys, or sequestered away in monasteries, sometimes within a pillar. Whether gter ma are BUDDHAVACANA, i.e., authentic words of the Buddha (or a buddha) or whether they are APOCRYPHA, is contested. In the RNYING MA canon, a division is made between gter ma and BKA' MA, the latter made up of commonly authenticated canonical works. Some gter ma are authentic (although proper criteria for authenticity is a subject of debate in both traditional and modern sources), and some are clearly forgeries and fabricated antiquities. Gter ma are of three types: sa gter ("earth treasure"), dgongs gter ("mind treasure"), and dag snang ("pure vision"). Those physically discovered in caves and so on are sa gter; they may be revealed in a public gathering (khrom gter) or found privately (gsang gter) and then shown to others; they may be accompanied by a prophecy (lung bstan; gter lung; see VYĀKARAnA) of the discovery, made at the time of concealment; the gter ma may have a guardian (gter srung), and the revealer (GTER STON) is often assisted by a dĀKINĪ. Dgongs gter are discovered in the mindstream of the revealer, placed there as seeds to be found, coming from an earlier lifetime, often as a direct disciple of PADMASAMBHAVA. Dag snang are discovered by the revealer through the power of the innate purity of the mind. Gter ma are associated most closely with the RNYING MA sect, although not exclusively so. The basic account of gter ma, in which myth and historical fact are interwoven, relates that prior to the persecution of Buddhism by GLANG DAR MA (reigned c. 838-842), PADMASAMBHAVA hid many teachings, often dictated to YE SHES MTSHO RGYAL, as treasures to be discovered in later times in order to ensure the continuation of the doctrine and to provide appropriate teachings for future generations. The first Tibetan gter ma appear sometime after the start of the second dispensation (PHYI DAR), c. 1000, with the rise of the new (GSAR MA) sects of BKA' GDAMS, SA SKYA, and BKA' BRGYUD, who in many cases call into question the authenticity of earlier Tibetan practices and translations. Gter ma became more common in the thirteenth and early fourteenth centuries. Prominent among the revealers is PADMA LAS 'BREL RTSAL, a shadowy figure who revealed the RDZOGS CHEN SNYING THIG that KLONG CHEN RAB 'BYAMS PA then systematized into the definitive RDZOGS CHEN teachings. Klong chen pa's scholarly presentation was again made more accessible through a series of gter ma (called the KLONG CHEN SNYING THIG) discovered by 'JIGS MED GLING PA. These are the basis of the rdzogs chen teachings as they are commonly found today in most branches of the Rnying ma sect. According to traditional accounts, Padmasambhava taught a system of meditation called the MKHA' 'GRO SNYING THIG ("Heart Essence of the dākinī") to PADMA GSAL, the daughter of king KHRI SRONG SDE BTSAN, in whose heart he had inscribed a sacred syllable after bringing her back from the dead. They were discovered there by Padma las 'brel rtsal and Klong chen pa, who are her reincarnations. Besides this widely acknowledged tradition, there are numerous other gter ma that form the basis of practices and rituals in specific Rnying ma monasteries. For example, the main line of teachings and consecrations (ABHIsEKA) in the DPAL YUL monastery in the Khams region of eastern Tibet, and in its reestablished Indian branch near Mysore in South India, is based on gter ma teachings combining Rnying ma and Bka' brgyud practices, revealed by Mi 'gyur rdo rje and redacted by KARMA CHAGS MED; the gter ma discovered by PADMA GLING PA are held in great reverence by the 'BRUG PA BKA' BRGYUD sect in Bhutan; and the secret teachings of the fifth DALAI LAMA (1617-1682) that later locate and legitimate the role of the Dalai Lamas in the Dge lugs pa sect originated in gter ma that he revealed. The different gter ma were brought together in a quasi-canonical form by 'JAM MGON KONG SPRUL BLO GROS MTHA' YAS in his RIN CHEN GTER MDZOD ("Treasury of Precious Treasure Teachings"). It is believed that the sacred and even political space of Tibet is empowered through the discovery of gter ma and, by extension, that the religious practice of a region is empowered through the discovery of treasures within it.

Hanshan Deqing. (J. Kanzan Tokusei; K. Kamsan Tokch'ong 憨山德清) (1546-1623). In Chinese, "Crazy Mountain, Virtuous Clarity"; Ming-dynasty Chinese CHAN master of the LINJI ZONG; also known as Chengyin. Hanshan was a native of Quanjiao in Jinling (present-day Nanjing in Jiangsu province). He entered the monastery at age eleven and was ordained at the age of eighteen. Hanshan then studied under the monks Yungu Fahui (d.u.) and Fangguang (d.u.) of Mt. Funiu and later retired to WUTAISHAN. In 1581, Hanshan organized an "unrestricted assembly" (WUZHE DAHUI) led by five hundred worthies (DADE) on Mt. Wutai. In 1587, Hanshan received the patronage of the empress dowager, who constructed on his behalf the monastery Haiyinsi in Qingzhou (present-day Shandong province) and granted the monastery a copy of the Buddhist canon. Hanshan, however, lost favor with Emperor Shenzong (r. 1572-1620) and was sent to prison in Leizhou (present-day Guangdong province). In 1597, Hanshan reestablished himself on CAOXISHAN, where he devoted most of his time to restoring the meditation hall, conferring precepts, lecturing on scriptures, and restructuring the monastic regulations. In 1616, he established the Chan monastery of Fayunsi on LUSHAN's Wuru Peak. In 1622, Hanshan returned to Mt. Caoxi and passed away the next year. Hanshan was particularly famous for his cultivation of Chan questioning meditation (KANHUA CHAN) and recollection of the Buddha's name (NIANFO). Along with YUNQI ZHUHONG (1535-1615), DAGUAN ZHENKE (a.k.a. Zibo) (1542-1603), and OUYI ZHIXU (1599-1655), Hanshan was known as one of the four great monks of the Ming dynasty. Hanshan was later given the posthumous title Chan master Hongjue (Universal Enlightenment). His teachings are recorded in the Hanshan dashi mengyou quanji.

Jnana-sakti has the power or intrinsic faculty of movement of intelligence in the universe, which likewise expresses itself in man, a child of that universe; consequently it acts according to its own peculiarities or characteristics. The adept, knowing this through the power of his spiritual monad, can at any time select any one of these saktis of his constitution and use it alone or in combination with others to produce both interior or exterior phenomena. He does so by an expenditure of one or the other of the saktis that he is using, which are concentrated so to speak in his constitution. Hence their use is always followed by a corresponding reaction, much after the fashion of an electrical discharge; and a certain time is always required for the constitution to reestablish its normal equilibrium. Such equilibrium is a condition of health.

Kakuban. (覺鑁) (1095-1143). Japanese monk and putative founder of the Shingi branch of the SHINGONSHu, also known as Mitsugon Sonja (Venerable Secret Adornment). Kakuban was a native of Fujitsu no sho in Hizen (present-day Saga). In 1107, Kakuban became a monk at the monastery NINNAJI in Kyoto and studied the fundamentals of esoteric teachings (MIKKYo) under the eminent master Kanjo (1052-1125). Kakuban spent the next year in Nara, where he is said to have immersed himself in doctrinal studies at the monasteries of KoFUKUJI and ToDAIJI. In 1110, he returned to Ninnaji and was tonsured by Kanjo. In 1112, Kakuban began studying the eighteen ritual procedures according to KuKAI's Juhachi geiin, and the next year he received the KONGoKAI and TAIZoKAI MAndALAs. In 1114, Kakuban received the full monastic precepts at Todaiji, and later that year he climbed KoYASAN where he met the monk Shoren (d.u.). The next year, Kakuban studied a ritual known as the kumonjiho dedicated to ĀKĀsAGARBHA under the monk Myojaku (d.u.), and, during his stay on Mt. Koya, Kakuban is said to have also received the consecration (ABHIsEKA) of DHARMA transmission (J. denbo kanjo) eight times. In 1121, Kakuban received the three SAMAYA precepts and consecration of the two mandalas from Kanjo at the sanctuary (dojo) located in Ninnaji. In 1130, Kakuban established the temple Denboin on Mt. Koya with the support of retired Emperor Toba (1107-1123). There he attempted to reinstate a ritual of esoteric transmission known as the denboe. When the temple proved to be too small to hold a great assembly, Kakuban again established the larger temples Daidenboin and Mitsugon'in on Koyasan in 1132. Kakuban subsequently devoted himself to developing a new esoteric ritual tradition that could incorporate the disparate ritual traditions that had developed in Kyoto, Nara, HIEIZAN, and other monastic centers. This new ritual tradition came to be known as the Denboinryu. In 1134, Kakuban was appointed the head (zasu) of the monasteries of Daidenboin and Kongobuji on Mt. Koya, but Kakuban's rise to power was soon contested by the conservative factions of Kongobuji monks with ties to the monasteries of ToJI and Daigoji. As a result, Kakuban retired to his monastery of Mitsugon'in. In 1140, the monks of Kongobuji launched a violent attack on Daidenboin and Mitsugon'in, which forced Kakuban to flee to Mt. Negoro in Wakayama. In 1288, the split between Kakuban's new ritual tradition (later known as Shingi or "new meaning") and the old traditions of Toji and Kongobuji was formalized by the monk Raiyu's (1226-1304) move of Daidenboin and Mitsugon'in to Mt. Negoro. Kakuban is particularly well known for his efforts towards reestablishing the study of Kukai's writings as the central organizing principle for the study of mikkyo ritual traditions. Kakuban is commonly regarded as having developed a new approach to nenbutsu (see NIANFO), or invocation of the name of the buddha AMITĀBHA, known as the "esoteric recitation," or himitsu nenbutsu. However, by Kakuban's time nenbutsu practice in esoteric Buddhist contexts had already become a nearly ubiquitous feature of monastic and lay practice in Japan, and it would therefore be more accurate to regard Kakuban's writings on this topic as an attempt to propose a unified nenbutsu perspective for the diverse factions of monks and ascetics (HIJIRI) who had come to Mt. Koya in search of rebirth in the pure lands and abodes of MAITREYA, Amitābha, MANJUsRĪ, AVALOKITEsVARA, etc. Long after his death, Emperor Higashiyama (r. 1687-1709) in 1690 gave Kakuban the title Kogyo Daishi.

Kyongho Songu. (鏡虚惺牛) (1849-1912). The preeminent Korean SoN master of his generation, renowned for his efforts to revitalize Korean Buddhism at the end of the Choson dynasty. Kyongho lost his father at an early age, and his mother entrusted him to the monastery of Ch'onggyesa in Kwangju, where he became a monk. He was tonsured by the monk Kyeho (d.u.) in 1857, but when Kyeho later renounced his vows, Kyongho left for Tonghaksa, where he continued his studies under the monk Manhwa Kwanjun (1850-1919). Later, Kyongho went to the hermitage Ch'onjangam in Hongju and became the disciple of the monk Yongam (d.u.). For the next twenty years, Kyongho taught at various places including Ch'onjangam, Kaesimsa, and PUSoKSA. In 1899, he settled down at the major monastery of HAEINSA, where he presided over the publication of Buddhist scriptures and the reopening of POJO CHINUL's SUSoNSA. Kyongho is presumed to be the author of the SoNMUN CH'WARYO ("Selected Essentials from the Gate of Son"), an anthology of the essential canon of the Korean Son school. Kyongho subsequently led the life of an itinerant monk until his death in 1912. Kyongho was a strong advocate for the revitalization of GONG'AN meditation practice (kanhwa Son; see KANHUA CHAN) and did much to reestablish what was then a moribund meditation tradition in Korean Buddhism. Among his disciples, MAN'GONG WoLMYoN (1871-1946) and HANAM CHUNGWoN (1876-1951) are most famous. Largely through the influence of his disciples, many modern and contemporary Korean Son monks came to trace their lineages back to Kyongho.

Maitreya. (P. Metteya; T. Byams pa; C. Mile; J. Miroku; K. Mirŭk 彌勒). In Sanskrit, "The Benevolent One"; the name of the next buddha, who now abides in TUsITA heaven as a BODHISATTVA, awaiting the proper time for him to take his final rebirth. Buddhists believed that their religion, like all conditioned things, was inevitably impermanent and would eventually vanish from the earth (cf. SADDHARMAVIPRALOPA; MOFA). According to one such calculation, the teachings of the current buddha sĀKYAMUNI would flourish for five hundred years after his death, after which would follow a one-thousand-year period of decline and a three-thousand-year period in which the dharma would be completely forgotten. At the conclusion of this long disappearance, Maitreya would then take his final birth in India (JAMBUDVĪPA) in order to reestablish the Buddhist dispensation anew. According to later calculations, Maitreya will not take rebirth for some time, far longer than the 4,500 years mentioned earlier. He will do so only after the human life span has decreased to ten years and then increased to eighty thousand years. (Stalwart scholiasts have calculated that his rebirth will occur 5.67 billion years after the death of sākyamuni.) Initially a minor figure in early Indian Buddhism, Maitreya (whose name derives from the Indic MAITRĪ, meaning "loving-kindness" or "benevolence") evolved during the early centuries of the Common Era into one of the most popular figures in Buddhism across Asia in both the mainstream and MAHĀYĀNA traditions. He is also known as AJITA, although there are indications that, at some point in history, the two were understood to be different deities. As the first bodhisattva to become a figure of worship, his imagery and cult set standards for the development of later bodhisattvas who became objects of cultic worship, such as AVALOKITEsVARA and MANJUsRĪ. Worship of Maitreya began early in Indian Buddhism and became especially popular in Central and East Asia during the fifth and sixth centuries. Such worship takes several forms, with disciples praying to either meet him when he is reborn on earth or in tusita heaven so that they may then take rebirth with him when he becomes a buddha, a destiny promised in the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") to those who recite his name. Maitreya is also said to appear on earth, such as in a scene in the Chinese pilgrim XUANZANG's account of his seventh-century travels to India: attacked by pirates as he sailed on the Ganges River, Xuanzang prayed to and was rescued by the bodhisattva. Maitreya also famously appeared to the great Indian commentator ASAnGA in the form of a wounded dog as a means of teaching him the importance of compassion. Devotees across the Buddhist world also attempt to extend their life span in order to be alive when Maitreya comes, or to be reborn at the time of his presence in the world, a worldly paradise that will be known as ketumati. His earliest iconography depicts him standing or sitting, holding a vase (KUndIKĀ), symbolizing his imminent birth into the brāhmana caste, and displaying the ABHAYAMUDRĀ, both features that remain common attributes of his images. In addition, he frequently has a small STuPA in his headdress, believed to represent a prophecy regarding his descent to earth to receive the robes of his predecessor from MAHĀKĀsYAPA. Maitreya is also commonly depicted as a buddha, often shown sitting in "European pose" (BHADRĀSANA; see also MAITREYĀSANA), displaying the DHARMACAKRAMUDRĀ. He is said to sit in a chair in "pensive" posture in order to be able to quickly stand and descend to earth at the appropriate time. Once he is reborn, Maitreya will replicate the deeds of sākyamuni, with certain variations. For example, he will live the life of a householder for eight thousand years, but having seen the four sights (CATURNIMITTA) and renounced the world, he will practice asceticism for only one week before achieving buddhahood. As the Buddha, he will first travel to Mount KUKKUtAPĀDA near BODHGAYĀ where the great ARHAT Mahākāsyapa has been entombed in a state of deep SAMĀDHI, awaiting the advent of Maitreya. Mahākāsyapa has kept the robes of sākyamuni, which the previous buddha had entrusted to him to pass on to his successor. Upon his arrival, the mountain will break open, and Mahākāsyapa will come forth from a stupa and give Maitreya his robes. When Maitreya accepts the robes, it will only cover two fingers of his hands, causing people to comment at how diminutive the past buddha must have been. ¶ The cult of Maitreya entered East Asia with the initial propagation of Buddhism and reached widespread popularity starting in the fourth century CE, a result of the popularity of the Saddharmapundarīkasutra and several other early translations of Maitreya scriptures made in the fourth and fifth centuries. The Saddharmapundarīkasutra describes Maitreya's present abode in the tusita heaven, while other sutras discuss his future rebirth on earth and his present residence in heaven. Three important texts belonging to the latter category were translated into Chinese, starting in the fifth century, with two differing emphases: (1) the Guan Mile pusa shangsheng doushuo tian jing promised sentient beings the prospect of rebirth in tusita heaven together with Maitreya; and (2) the Guan Mile pusa xiasheng jing and (3) the Foshuo Mile da chengfo jing emphasized the rebirth of Maitreya in this world, where he will attain buddhahood under the Dragon Flower Tree (Nāgapuspa) and save numerous sentient beings. These three texts constituted the three principal scriptures of the Maitreya cult in East Asia. In China, Maitreya worship became popular from at least the fourth century: DAO'AN (312-385) and his followers were among the first to propagate the cult of Maitreya and the prospect of rebirth in tusita heaven. With the growing popularity of Maitreya, millenarian movements associated with his cult periodically developed in East Asia, which had both devotional and political dimensions. For example, when the Empress WU ZETIAN usurped the Tang-dynasty throne in 690, her followers attempted to justify the coup by referring to her as Maitreya being reborn on earth. In Korea, Maitreya worship was already popular by the sixth century. The Paekche king Mu (r. 600-641) identified his realm as the world in which Maitreya would be reborn. In Silla, the hwarang, an elite group of male youths, was often identified with Maitreya and such eminent Silla monks as WoNHYO (617-686), WoNCH'ŬK (613-696), and Kyonghŭng (fl. seventh century) composed commentaries on the Maitreya scriptures. Paekche monks transmitted Maitreya worship to Japan in the sixth century, where it became especially popular in the late eighth century. The worship of Maitreya in Japan regained popularity around the eleventh century, but gradually was replaced by devotions to AMITĀBHA and KsITIGARBHA. The worship of Maitreya has continued to exist to the present day in both Korea and Japan. The Maitreya cult was influential in the twentieth century, for example, in the establishment of the Korean new religions of Chŭngsan kyo and Yonghwa kyo. Maitreya also merged in China and Japan with a popular indigenous figure, BUDAI (d. 916)-a monk known for his fat belly-whence he acquired his now popular East Asian form of the "laughing Buddha." This Chinese holy man is said to have been an incarnation of the bodhisattva Maitreya (J. Miroku Bosatsu) and is included among the Japanese indigenous pantheon known as the "seven gods of good fortune"(SHICHIFUKUJIN). Hotei represents contentment and happiness and is often depicted holding a large cloth bag (Hotei literally means "hemp sack"). From this bag, which never empties, he feeds the poor and needy. In some places, he has also become the patron saint of restaurants and bars, since those who drink and eat well are said to be influenced by Hotei. Today, nearly all Chinese Buddhist monasteries (and many restaurants as well) will have an image of this Maitreya at the front entrance; folk belief has it that by rubbing his belly one can establish the potential for wealth.

Maitreyāsana. (T. byams pa'i 'dug stangs; C. banjia siwei; J. hankashiyui; K. pan'ga sayu 半跏思惟). In Sanskrit, the "posture of MAITREYA"; a posture (ĀSANA) in which the figure sits on a raised seat, with either both legs hanging pendant to the ground or with one leg pendant to the ground, the other leg crossed over the opposite knee. This pose is common in early images of Maitreya in China, Korea, and Japan, where the posture is translated as the "pensive pose" or "contemplative pose" (C. siwei xiang), because in this form the right hand rests lightly on the right cheek, depicting Maitreya's musing over when he should take his final rebirth and reestablish the Buddhist dispensation. This posture was also adopted in Japan in representations of Nyoirin Kannon. This posture is also closely related to, and often synonymous with, the "auspicious pose" (BHADRĀSANA) and the "pendant leg posture" (PRALAMBAPĀDĀSANA).

Nemesis is the automatic reestablishing of equilibrium brought about by the action of the human being — a reestablishing as impersonal and impassive as the kosmic laws operating around us. Themis is the instinct for order and harmony which, when it is able to express itself in human life through man’s active will, frees one from karmic necessity; for such harmony working in the human ego and faithfully followed is becoming at one with nature and following its inherent Law — which the word Themis means — of equilibrium. Human free will grows ever greater as it becomes the free will of the universe of which mankind is a integral and inseparable part. Thus, it is man who creates causes, and karma which adjusts the effects. See also KARMA-NEMESIS; MOIRA

netlag "networking" A condition that occurs when the delays in the {IRC} network, a {MUD} connection, a {telnet} connection, or any other networked interactive system, become severe enough that servers briefly lose and then reestablish contact, causing messages to be delivered in bursts, often with delays of up to a minute. (Note that this term has nothing to do with mainstream "jet lag"). [{Jargon File}] (1996-06-21)

Pan chen Lama. A Tibetan title given to members of an important line of incarnate lamas (SPRUL SKU), commonly identified as second in stature in Tibet after the DALAI LAMAs. Their seat is BKRA SHIS LHUN PO monastery in Gtsang in western Tibet. Pan chen is a common abbreviation for the mixed Sanskrit and Tibetan appellation "pandita chen po" (literally "great scholar"), and is an honorific title granted to scholars of great achievement. It was also used as an epithet for the abbot of Bkra shis lhun po monastery, beginning with its founder and first abbot DGE 'DUN GRUB. The fifth Dalai Lama gave the abbacy of Bkra shis lhun po to his tutor, BLO BZANG CHOS KYI RGYAL MTSHAN. As abbot of the monastery, he was called Pan chen, but he came to receive the distinctive title "Pan chen Lama" when the fifth Dalai Lama announced that, upon his teacher's death, his teacher would reappear as an identifiable child-successor. Blo bzang chos kyi rgyal mtshan thus had conferred on him the title "Pan chen Lama." The Pan chen Lama is considered the human incarnation of the buddha AMITĀBHA, while the Dalai Lama is considered the human incarnation of the BODHISATTVA AVALOKITEsVARA. Blo bzang chos kyi rgyal mtshan is traditionally viewed as the fourth member of the lineage, with his previous incarnations recognized posthumously, beginning with TSONG KHA PA's disciple MKHAS GRUB DGE LEGS DPAL BZANG PO. For this reason, there is some confusion in the numbering of the lamas of the lineage; Blo bzang chos kyi rgyal mtshan is sometimes referred to as the fourth Pan chen Lama, but more commonly in Tibetan sources as the first. Blo bzang dpal ldan ye shes is sometimes referred to as the sixth Pan chen Lama, but more commonly in Tibetan sources as the third. (In the discussion below, the higher numerical designation will be employed, since it is used in the contemporary controversy over the identity of the Pan chen Lama.) The fifth Dalai Lama apparently hoped that the Dalai Lama and Pan chen Lama could alternate as teacher and student in lifetime after lifetime. This plan required, however, that each live a long life, which was not to be the case. Subsequent incarnations were recognized and installed at Bkra shis lhun po and eventually grew to wield considerable religious and political power, at times rivaling that of the Dalai Lama himself. This was particularly true in the nineteenth century, when few Dalai Lamas reached their majority. The sixth Pan chen Lama, Blo bzang dpal ldan ye shes (Losang Palden Yeshe, 1738-1780), was a skilled politician who secured Tibet's first relationship with a European power when he befriended George Bogle, British emissary to the East India Company under Warren Hastings. The ninth Pan chen Lama (1883-1937) did not enjoy close relations with the thirteenth Dalai Lama; the Dalai Lama felt that the Pan chen Lama was too close to both the British and the Chinese. They also disagreed over what taxes the Pan chen Lama owed the LHA SA government. The Pan chen Lama went to China in 1925, and his supporters became aligned with the nationalist Guomindang party. While in China, he gave teachings and performed rituals, including some intended to repulse the Japanese invaders then on the Chinese mainland. After the death of the thirteenth Dalai Lama, he served in an advisory capacity in the search for the fourteenth Dalai Lama and died shortly thereafter, while en route back to Tibet. His successor, the tenth Pan chen Lama 'Phrin las lhun grub chos kyi rgyal mtshan (Trinle Lhündrup Chokyi Gyaltsen, 1938-1989) was selected by the Chinese, with the Lha sa government providing only tacit support. He was drawn into the official Chinese administration as a representative of the Communist party and remained in China when the Dalai Lama fled into exile in 1959. In 1964, he was arrested and imprisoned for his outspoken opposition to the Communist party's harsh policies in Tibet, and was subjected to public humiliation and physical abuse. After fourteen years in prison, he was released in 1978, and played a key role in fostering the cultural reconstruction that helped to reestablish religious life in Tibet. Despite his role in the Communist administration, many Tibetans continue to view his life as a heroic struggle for the cause of liberalization in Tibet. His death led to the recognition of two child incarnations: one, Dge 'dun chos kyi nyi ma (Gendün Chokyi Nyima, b. 1989), chosen by the fourteenth Dalai Lama in exile and favored by the majority of Tibetan people, and another, Rgyal mtshan nor bu (b. 1990), installed by the Chinese government. The disappearance of the Dalai Lama's candidate in China has led to a significant increase in tension between the two factions. The lineage of Pan chen Lamas includes:

Preestablished Harmony: A theory expounded by Leibniz and adopted in modified form by other thinkers after him, to refute the theories of interactionism, occasionalism, and the parallel ism of the Spinozistic type, in psycho-physics. According to its dynamism, matter and spirit, body and soul, the physical and the moral, each a "windowless", perfect monad (q.v.) in itself, are once and for all not only corresponding realities, but they are also synchronized by God in their changes like two clocks, thus rendering the assumption of any mutual or other influences nugatory. -- K.F.L.

preestablishment ::: n. --> Settlement beforehand.

preestablish ::: v. t. --> To establish beforehand.

reconstruction ::: n. --> The act of constructing again; the state of being reconstructed.
The act or process of reorganizing the governments of the States which had passed ordinances of secession, and of reestablishing their constitutional relations to the national government, after the close of the Civil War.


reestablisher ::: n. --> One who establishes again.

reestablishment ::: n. --> The act reestablishing; the state of being reestablished.

reestablish ::: v. t. --> To establish anew; to fix or confirm again; to restore; as, to reestablish a covenant; to reestablish health.

reestate ::: v. t. --> To reestablish.

reintegrate ::: v. t. --> To renew with regard to any state or quality; to restore; to bring again together into a whole, as the parts off anything; to reestablish; as, to reintegrate a nation.

restoration ::: n. --> The act of restoring or bringing back to a former place, station, or condition; the fact of being restored; renewal; reestablishment; as, the restoration of friendship between enemies; the restoration of peace after war.
The state of being restored; recovery of health, strength, etc.; as, restoration from sickness.
That which is restored or renewed.


restore ::: v. t. --> To bring back to its former state; to bring back from a state of ruin, decay, disease, or the like; to repair; to renew; to recover.
To give or bring back, as that which has been lost., or taken away; to bring back to the owner; to replace.
To renew; to reestablish; as, to restore harmony among those who are variance.
To give in place of, or as satisfaction for.


Rgyud smad. (Gyume). In Tibetan, the "Lower Tantric College," one of two major DGE LUGS centers for tantric studies in LHA SA, together with RGYUD STOD. Prior to his death in 1419, TSONG KHA PA is said to have enjoined his disciple Rgyud Shes rab seng ge (1383-1445) to spread his tantric teachings. In 1432, he founded a tantric college in the Sras district of Gtsang called the Sras rgyud grwa tshang (the "tantric college of Se") or as the Gtsang stod rgyud (the "tantric [college] of Tsang, the upper [region]"). The term stod, lit. "upper" in Tibetan, also means "western" and is sometimes used as a synonym for Gtsang, the province to the west of the central province of Dbus. In 1433, he returned to Lha sa and founded Rgyud smad grwa tshang, or the "tantric college of lower [Tibet])." The term smad, literally "lower," also means "eastern." In 1474, Shes rab seng ge's disciple, Rgyud chen Kun dga' don grub, left Rgyud smad when he was not selected as the abbot. He later founded another tantric college in Lha sa, which he called Dbus stod 'Jam dpal gling grwa tshang or the "Garden of MANJUsRĪ College of Upper Ü." It eventually became known as Rgyud stod. Shortly after its founding, it moved to the RA MO CHE temple in Lha sa. Hence, the the standard translations "lower tantric college" for Rgyud smad and "upper tantric college" for Rgyud stod have no implications of hierarchy or curricular gradation, but refer simply to the geographical locations of the institutions from which they evolved. Monks from the three great Dge lugs monasteries of Lha sa ('BRAS SPUNGS, SE RA, and DGA' LDAN) who had achieved one of the two higher DGE BSHES (geshe) degrees-the lha ram pa or the tshogs ram pa-could enter as a dge bshes bka' ram pa. Which of the two tantric colleges a geshe attended was determined by his birthplace. The curriculum of both of the tantric colleges involved study of the GUHYASAMĀJATANTRA, CAKRASAMVARATANTRA, and VAJRABHAIRAVATANTRA systems. These were studied through memorization and debate, as in the sutra colleges. Monks also received instruction in the performance of ritual, the use of MUDRĀ, the making of images, and the construction of MAndALAs. Monks were also instructed in chanting; the deep chanting that has become famous in the West was taught at both Rgyud smad and Rgyud stod. Those who successfully completed the curriculum received the title of dge bshes sngags ram pa. Monks who were not already geshes of one of three monasteries could enter one of the tantric colleges to receive ritual instruction but received a lower degree, called bskyed rim pa. Becoming a dge bshes sngags ram pa and especially an officer of one of the tantric colleges (dge bskos or disciplinarian; bla ma dbu mdzad, lit. "chant leader" but the vice abbot; and mkhan po or abbot) was essential for holding positions of authority in the Dge lugs hierarchy. For example, the DGA' LDAN KHRI PA was required to be a former abbot of Rgyud smad or Rgyud stod. After the Chinese takeover of Tibet, Rgyud smad and Rgyud stod were reestablished in exile in India.

Root-race, Seventh The seventh and last root-race of any round on any globe of a planetary chain. Reference is nearly always to the seventh root-race of the fourth round on globe D of the earth-chain. It characteristics are analogous on a smaller scale to those of the seventh round, modified by the fact that it belongs to the fourth round. There is a return to conditions of purity which prevailed at the beginning of the round; but this return does not mean a going backward but an emanative evolutionary unfolding to the point where the cyclic motion brings all things back to the same plane, but on a higher subdivision. The great adepts and initiates — referring here specifically to the seventh root-race on globe D of the fourth round — will once more produce mind-born sons immaculately, and there will be a race of buddhas, sons of god, the purity of the krita-age being reestablished (SD 2:274, 483). The invisible north polar continent will once more become visible, and the bodhisattva Maitreya will appear (SD 1:328, 470). A seventh element will appear as a presentment, not however to be fully manifested until the seventh round. In this race some of the greatest adepts will return.

Sankaracharya, Krishna, Lao-tzu, and Jesus were avataras in differing degrees, of somewhat differing structure. There was a divine ray which came down at the cyclic time of each of these incarnations, and the connecting link or the flame of mind was provided in each case by a member of the Hierarchy of Compassion. Krishna says, “I incarnate in period after period in order to destroy wickedness and reestablish righteousness” (BG ch 4, sl 8). Krishna here represents the Logos or logoic ray which “on our plane would be utterly helpless, inactive, and have no possible means of communication with us and our sphere, because that logoic ray lacks an intermediate and fully conscious vehicle or carrier, i.e., it lacks the intermediate or highly ethereal mechanism, the spiritual-human in us, which in ordinary man is but slightly active. An avatara takes place when a direct ray from the Logos enters into, fully inspires, and illuminates, a human being, through the intermediary of a bodhisattva who has incarnated in that human being, thereby supplying the fit, ready, and fully conscious intermediate vehicle or carrier” (Fund 276).

SaranaMkara. (1698-1778). Sinhalese monk instrumental in the founding of the SIYAM NIKĀYA. At the time of his youth, the tradition of full ordination (UPASAMPADĀ) of monks had died out in Sri Lanka because there were not the requisite number of bhikkhus (S. BHIKsU) on the island to ordain others. All monks were therefore novices (sRĀMAnERA), many of whom do not wear saffron robes and had wives and children. Despite not having received a legitimate ordination, SaranaMkara and a group of like-minded ascetics sought instead to live the life of the bhikkhu and maintain all 227 rules of the Pāli pātimokkha (S. PRĀTIMOKsA). He eventually petitioned the king to allow monks from abroad to be invited so they could restore the tradition of full ordination (as had been done twice before in the previous five centuries) but his request was rejected and he was banished to a remote region of the island. SaranaMkara eventually returned and became tutor to the next king. During the reign of the following king, Kīrti srī RājasiMha, a group of Thai monks, led by Upāli, was invited to Sri Lanka at the entreaty of SaranaMkara, where they reestablished full ordination and began what became known as the Siyam Nikāya, since Upāli was from Siam (Thailand). Based at Kandy, it would become the largest of the Sinhalese monastic lineages. In 1760, SaranaMkara was implicated in a plot to overthrow the Sinhalese king and install a Thai prince on the throne of Sri Lanka, but he was later cleared of any wrongdoing. Among his important writings is the Sāratthadīpanī.

Sarvodaya. Also known as Sarvodaya Shramadana, a reform movement founded in Sri Lanka in 1958 by A. T. Ariyaratne. This lay Buddhist movement sought to promote, as its name suggests, "the welfare of all" through "the donation of labor," especially at the local level, through various public works and relief projects, such as building roads, digging wells, and bringing better healthcare and farming techniques to the village. Sarvodaya also sought to reestablish what it considered to be the traditional relationship between the village and its monastery.

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

Ŭich'on. (C. Yitian 義天) (1055-1101). Korean prince, monk, and bibliophile, and putative founder of the CH'oNT'AE CHONG (C. TIANTAI ZONG) in Korea. Ŭich'on was born the fourth son of the Koryo king Munjong (r. 1047-1082). In 1065, Ŭich'on was ordained by the royal preceptor (WANGSA) Kyongdok Nanwon (999-1066) at the royal monastery of Yongt'ongsa in the Koryo capital of Kaesong. Under Nanwon, Ŭich'on studied the teachings of the AVATAMSAKASuTRA and its various commentaries. In 1067, at the age of twelve, Ŭich'on was appointed "saMgha overseer" (K. sŭngt'ong; C. SENGTONG). Ŭich'on is known on several occasions to have requested permission from his royal father to travel abroad to China, but the king consistently denied his request. Finally, in 1085, Ŭich'on secretly boarded a Chinese trading ship and traveled to the mainland against his father's wishes. Ŭich'on is said to have spent about fourteen months abroad studying under various teachers. His father sent his friend and colleague NAKCHIN (1045-1114) after Ŭich'on, but they ended up studying together with the Huayan teacher Jingyuan (1011-1088) of Huiyinsi in Hangzhou. Ŭich'on and Nakchin returned to Korea in 1086 with numerous texts that Ŭich'on acquired during his sojourn in China. While residing as the abbot of the new monastery of Hŭngwangsa in the capital, Ŭich'on devoted his time to teaching his disciples and collecting works from across East Asia, including the Khitan Liao kingdom. He sent agents throughout the region to collect copies of the indigenous writings of East Asian Buddhists, which he considered to be the equal of works by the bodhisattva exegetes of the imported Indian scholastic tradition. A large monastic library known as Kyojang Togam was established at Hŭngwangsa to house the texts that Ŭich'on collected. In 1090, Ŭich'on published a bibliographical catalogue of the texts housed at Hŭngwangsa, entitled Sinp'yon chejong kyojang ch'ongnok ("Comprehensive Catalogue of the Doctrinal Repository of All the Schools"), which lists some 1,010 titles in 4,740 rolls. The Hŭngwangsa collection of texts was carved on woodblocks and titled the Koryo sokchanggyong ("Koryo Supplement to the Canon"), which was especially important for its inclusion of a broad cross section of the writings of East Asian Buddhist teachers. (The one exception was works associated with the CHAN or SoN tradition, which Ŭich'on refused to collect because of their "many heresies.") Unfortunately, the xylographs of the supplementary canon were burned during the Mongol invasion of Koryo in 1231, and many of the works included in the collection are now lost and known only through their reference in Ŭich'on's catalogue. In 1097, Ŭich'on was appointed the founding abbot of the new monastery of Kukch'ongsa (named after the renowned Chinese monastery of Guoqingsi on Mt. Tiantai). There, he began to teach Ch'ont'ae thought and practice and is said to have attracted more than a thousand students. Ŭich'on seems to have seen the Tiantai/Ch'ont'ae synthesis of meditation and doctrine as a possible means of reconciling the Son and doctrinal (KYO) traditions in Korea. Ŭich'on's efforts have subsequently been regarded as the official foundation of the Ch'ont'ae school in Korea; however, it seems Ŭich'on was not actually attempting to start a new school, but merely to reestablish the study of Ch'ont'ae texts in Korea. He was awarded the posthumous title of state preceptor (K. kuksa; C. GUOSHI) Taegak (Great Enlightenment).



QUOTES [1 / 1 - 63 / 63]


KEYS (10k)

   1 Sri Aurobindo

NEW FULL DB (2.4M)

   6 Tahereh Mafi
   2 Reza Aslan
   2 Patti Smith
   2 Herbert Hoover
   2 Dan Ariely
   2 Anonymous

1:When you fall from the contact, the first and only thing you have to do is to reestablish it - to remain quiet and open yourself. Everything else you must detach yourself from and reject. It is because you listen to ideas and suggestions of all kinds and still attach value to the old kind of "experiences", that you cannot reestablish the contact. ~ Sri Aurobindo, Letters On Yoga - II, [T4],

*** WISDOM TROVE ***

1:Ignorance is of a peculiar nature; once dispelled, it is impossible to reestablish it. It is not originally a thing of itself, but is only the absence of knowledge; and though man may be kept ignorant, he cannot be made ignorant. ~ thomas-paine, @wisdomtrove
2:Our scientific power has outrun our spiritual power. We have guided missiles and misguided men. Our hope for creative living lies in our ability to reestablish the spiritual needs of our lives in personal character and social justice. Without this spiritual and moral reawakening we shall destroy ourselves in the misuse of our own instruments. ~ martin-luther-king, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:My art is the way I reestablish the bonds that tie me to the universe. ~ Ana Mendieta,
2:I wanted to do a weird book and reestablish my independent, small-press roots. ~ Sherman Alexie,
3:Putin wants to reestablish Russian greatness, not as the Cold War, but in 19th century empire terms. ~ William J Clinton,
4:One does not go to the theater to escape from himself, but to reestablish contact with the mystery that we all are. ~ Alejandro Jodorowsky,
5:Whatever ignominy or disgrace we have incurred, it is almost always in our power to reestablish our reputation. ~ Francois de La Rochefoucauld,
6:when a social norm collides with a market norm, the social norm goes away for a long time. In other words, social relationships are not easy to reestablish. ~ Dan Ariely,
7:Man is going to be displaced altogether as a specialist by the computer. Man himself is being forced to reestablish, employ, and enjoy his innate 'comprehensivity. ~ R Buckminster Fuller,
8:Knowing that an economy is in decline is not enough. We must know why the economy is failing to achieve economic growth if we are to take steps to establish or reestablish it. ~ Jeffrey D Sachs,
9:Lord Krishna says, “Whenever dharma declines and the purpose of life is forgotten, I manifest myself. I am born in age after age to protect the good, to destroy evil, and to reestablish dharma. ~ Anonymous,
10:My photographs are a picture of the chaos in the world, and of my relationship to that chaos. My prints show the world’s constant upsetting of man’s equilibrium, and his eternal battle to reestablish it. ~ Alfred Stieglitz,
11:In particular, the efforts to reestablish peace after the World War have been directed toward the formation of states and the regulation of their frontiers according to a consciously national program. ~ Christian Lous Lange,
12:We have to reinvent our capitalist economy, reestablish a genuine creative business spirit in people’s minds, and support their attitudes via institutions that really work and satisfy their definition of justice. ~ George A Akerlof,
13:Though both partners may wish for reconciliation, their unspoken goals are often sharply in conflict. The abuser usually wishes to reestablish his pattern of coercive control, while the victim wishes to resist it. ~ Judith Lewis Herman,
14:Ignorance is of a peculiar nature; once dispelled, it is impossible to reestablish it. It is not originally a thing of itself, but is only the absence of knowledge; and though man may be kept ignorant, he cannot be made ignorant. ~ Thomas Paine,
15:If you establish, or reestablish, local economies on the right scale and with the right standard, then politics would come right as a matter of course. I don't know what you'd call the result - probably not capitalism or socialism. ~ Wendell Berry,
16:Steven [Sebring] was documenting me as a widow with two children, going from 50 to 60 years old. My focus, during that time, was to rediscover myself, stay healthy, take care of my kids and reestablish a relationship with the people. ~ Patti Smith,
17:In a desperate bid to reestablish civilized talk and decorum, Miss Hisselpenny said, quite loudly, “I see they are bringing in the fish course. What a pleasant surprise. I do so love fish. Don’t you Mr., uh, Dubh. It is so very, um, salty. ~ Gail Carriger,
18:Nowadays, the practice of yoga stops with just asanas. Very few even attempt dharana and dhyana (deeper meditation) with seriousness. There is a need to search once more and reestablish the practice and value of yoga in modern times. ~ Tirumalai Krishnamacharya,
19:Donald Trump is going to take our Army up to 6,000. And Obama and Hillary are going to take it down to 4,200. He is going to take our Marine Corps from 23 battalions to 35 battalions. And he's going to reestablish and modernize our nuclear program. ~ Rudy Giuliani,
20:Meanwhile, the separation of the races had begun to emerge as a comprehensive pattern throughout the South, driven in large part by the rhetoric of the planter elite, who hoped to reestablish a system of control that would ensure a low-paid, submissive labor force. ~ Michelle Alexander,
21:Radical Reconstruction led to violence, as whites attempted to reestablish social control of blacks through intimidation. The violence targeted not only freedmen but also white Republicans. The goal was to make the cost of Reconstruction unbearable for the federal government. ~ Anonymous,
22:The messiah was popularly believed to be the descendant of King David, and so his principal task was to rebuild David’s kingdom and reestablish the nation of Israel. Thus, to call oneself the messiah at the time of the Roman occupation was tantamount to declaring war on Rome. ~ Reza Aslan,
23:The principal task of the messiah, who was popularly believed to be the descendant of King David, was to rebuild David’s kingdom and reestablish the nation of Israel. Thus, to call oneself the messiah at the time of the Roman occupation was tantamount to declaring war on Rome. ~ Reza Aslan,
24:This experiment illustrates an unfortunate fact: when a social norm collides with a market norm, the social norm goes away for a long time. In other words, social relationships are not easy to reestablish. Once the bloom is off the rose—once a social norm is trumped by a market norm—it will rarely return. ~ Dan Ariely,
25:Those were the things on my mind [stay healthy, take care of my kids and reestablish a relationship with the people], not career, money, drugs, sex, alcohol or fun. Not that there's anything wrong with any of those things, but they aren't in the film [Dream of Life], because that wasn't my life at the time. ~ Patti Smith,
26:I've seen couples that were having a hard times sexually try cannabis and have it just open their vibes until they were able to reestablish the thing that made them want to be together in the first place. They repaired their relationship with the increased communication grass brings. I've seen a fair amount of that. ~ Stephen Gaskin,
27:(...) 6,400,099,980 moments that constitute a single day. His point is that every single one of those moments provides an opportunity to reestablish our will. Even the snap of a finger, he says, provides us with sixty-five opportunities to wake up and to choose actions that will produce beneficial karma and turn our lives around. ~ Ruth Ozeki,
28:Gary looks at Charity. She raises one eyebrow. “It’s a nice night,” he says. “I’m gonna go out on the porch and reestablish communication with the real world. Call me when this thing is finished. Charity? Would you care to join me on the veranda?” She giggles. “Why sir,” she says, “I would be delighted.” She offers her arm. He takes it, and they go. ~ Edward Ashton,
29:Our scientific power has outrun our spiritual power. We have guided missiles and misguided men. Our hope for creative living lies in our ability to reestablish the spiritual needs of our lives in personal character and social justice. Without this spiritual and moral reawakening we shall destroy ourselves in the misuse of our own instruments. ~ Martin Luther King Jr,
30:The spread of religious fundamentalism throughout the world right now is men retrenching to undo the civil and social advances of women; to reestablish male power as a fundamental reality by reestablishing gender as an absolute. This requires rigorous tightening of restraints on male sexual behavior as well as intensifying civil and sexual controls on women. ~ Andrea Dworkin,
31:I want the people of America to be able to work less for the government and more for themselves. I want them to have the rewards of their own industry. This is the chief meaning of freedom. Until we can reestablish a condition under which the earnings of the people can be kept by the people, we are bound to suffer a very severe and distinct curtailment of our liberty. ~ Calvin Coolidge,
32:Jack sat back and held his coffee in both hands. His hands, I saw, were filthy. There was even dirt caked under his nails. God had dirt under his nails? “Hurting others is a delicate business, Jim.” “What do you mean, exactly?” “Quite simply: do what you want to yourself. But the moment you cause harm to another—or discord of any type—you will need to reestablish a balance.” I ~ J R Rain,
33:When you fall from the contact, the first and only thing you have to do is to reestablish it - to remain quiet and open yourself. Everything else you must detach yourself from and reject. It is because you listen to ideas and suggestions of all kinds and still attach value to the old kind of "experiences", that you cannot reestablish the contact. ~ Sri Aurobindo, Letters On Yoga - II, [T4],
34:I want the people of America to be able to work less for the government and more for themselves. I want them to have the rewards of their own industry. This is the chief meaning of freedom.

Until we can reestablish a condition under which the earnings of the people can be kept by the people, we are bound to suffer a very severe and distinct curtailment of our liberty. ~ Calvin Coolidge,
35:In fact, it is not a question of going back to the past, but of connecting with it-and also, by that very fact, in a spherical conception of history, to connect to the eternal and cause it to surge back, to have consonance in life, and to disentangle itself from the tyranny of the logos, the terrible tyranny of the Law, so as to reestablish the school of the mythos and life. ~ Alain de Benoist,
36:The best and most authentic reaction against feminism and against every other female aberration should not be aimed at women as such, but at men instead. It should not be expected of women that they return to what they really are and thus reestablish the necessary inner and outer conditions for a reintegration of a superior race, when men themselves retain only the semblance of true virility. ~ Julius Evola,
37:Man is going to be displaced altogether as a specialist by the computer. Man himself is being forced to reestablish, employ, and enjoy his innate “comprehensivity.” Coping with the totality of Spaceship Earth and universe is ahead for all of us. Evolution is apparently intent that man fulfill a much greater destiny than that of being a simple muscle and reflex machine. ~ Buckminster Fuller, Operating Manual for Spaceship Earth,
38:One gives way to the temptation, only to rise from it again, afterwards, with a great eagerness to reestablish one's dignity, as if it were a tombstone to place on the grave of one's shame, and a monument to hide and sign the memory of our weaknesses. Everybody's in the same case. Some folks haven't the courage to say certain things, that's all!

THE STEP-DAUGHTER: All appear to have the courage to do them though. ~ Luigi Pirandello,
39:Creativity builds upon the public domain. The battle that we're fighting now is about whether the public domain will continue to be fed by creative works after their copyright expires. That has been our tradition but that tradition has been perverted in the last generation. We're trying to use the Constitution to reestablish what has always been taken for granted--that the public domain would grow each year with new creative work. ~ Lawrence Lessig,
40:When you think you are ready to reestablish a relationship with someone who has been abusive and controlling in the past, bring a friend or supporter along. Be aware of your pull toward hurtful situations and relationships. The injury you are recovering from is serious, and you can’t reestablish a relationship until you have the proper tools. Be careful not to get sucked into a controlling situation again because your wish for reconciliation is so strong. ~ Henry Cloud,
41:Ignorance is of a peculiar nature: once dispelled, it is impossible to reestablish it. It is not originally a thing of itself, but is only the absence of knowledge; and though man may be kept ignorant, he cannot be made ignorant. The mind, in discovering truth, acts in the same manner as it acts through the eye in discovering objects; when once any object has been seen, it is impossible to put the mind back to the same condition it was in before it saw it. ~ Thomas Paine,
42:This is the chapter in which he praises his young monks for their commitment to a path of awakening and explicates the granular nature of time: the 6,400,099,980 moments40 that constitute a single day. His point is that every single one of those moments provides an opportunity to reestablish our will. Even the snap of a finger, he says, provides us with sixty-five opportunities to wake up and to choose actions that will produce beneficial karma and turn our lives around. ~ Ruth Ozeki,
43:A society that could heal the dismembered world would recognize the inherent value of each person and of the plant, animal and elemental life that makes up the earth's living body; it would offer real protection, encourage free expression, and reestablish an ecological balance to be biologically and economically sustainable. Its underlying metaphor would be mystery, the sense of wonder at all that is beyond us and around us, at the forces that sustain our lives and the intricate complexity and beauty of their dance. ~ Starhawk,
44:You have got to goad yourself toward a becoming that is in accordance with what you are innate. You have got to sometimes become the medicine you want to take. You have got to, you have absolutely got to put your face into the gash and sniff, and lick. You have got to learn to get sick. You have got to reestablish the integrity of your emotions so that their violence can become a health and so that you can keep on becoming. There is no sacrifice. You have got to want to live. You have got to force yourself to want to. ~ Ariana Reines,
45:I really must become a bit simpler. Let myself live a bit more. Not always insist on the results straight away. I know what the remedy is, though: just to crouch huddled up on the ground in a corner and listen to what is going on inside me. Thinking gets you nowhere. It may be a fine and noble aid in academic studies, but you can't think your way out of emotional difficulties. That takes something altogether different. You have to make yourself passive then, and just listen. Reestablish contact with a slice of eternity. ~ Etty Hillesum,
46:Mitch studied Maddie, who fidgeted in her chair but refused to look at him. What was going on in that brain of hers? With Gracie here, making her presence known, he was unable to reestablish the connection they’d had last night. With every second, Maddie felt farther out of his grasp. He didn’t like it. It surprised him to realize he gave a shit. He didn’t know how, but in less than twelve hours Maddie had slipped past his defenses. He continued to watch her as Gracie moved around the kitchen doing God knew what. Even ~ Jennifer Dawson,
47:What couples and therapists too often do not see is that most fights are really protests over emotional disconnection. Underneath all the distress, partners are asking each other: Can I count on you, depend on you? Are you there for me? Will you respond to me when I need, when I call? Do I matter to you? Am I valued and accepted by you? Do you need me, rely on me? The anger, the criticism, the demands, are really cries to their lovers, calls to stir their hearts, to draw their mates back in emotionally and reestablish a sense of safe connection. ~ Sue Johnson,
48:[T]he Federal Communications Commission should reestablish two principles that formerly served this country well: the public service requirement and the fairness doctrine. Every television and radio station should once again be required to devote a meaningful percentage of its programming to public service broadcasting. The public, after all, owns the airwaves through which signals are broadcast, and the rights-of-way in which cables are strung. And every television and radio station should once again have to follow the fairness doctrine: those with opposing views should have the right to respond to viewpoints expressed on the station. ~ Bernie Sanders,
49:The challenge of recovery is to reestablish ownership of your body and your mind — of your self. This means feeling free to know what you know and to feel what you feel without becoming overwhelmed, enraged, ashamed, or collapsed. For most people this involves (1) finding a way to become calm and focused, (2) learning to maintain that calm in response to images, thoughts, sounds, or physical sensations that remind you of the past, (3) finding a way to be fully alive in the present and engaged with the people around you, (4) not having to keep secrets from yourself, including secrets about the ways that you have managed to survive. ~ Bessel A van der Kolk,
50:We have to dive below to discover the basic problem: these couples have disconnected emotionally; they don’t feel emotionally safe with each other. What couples and therapists too often do not see is that most fights are really protests over emotional disconnection. Underneath all the distress, partners are asking each other: Can I count on you, depend on you? Are you there for me? Will you respond to me when I need, when I call? Do I matter to you? Am I valued and accepted by you? Do you need me, rely on me? The anger, the criticism, the demands, are really cries to their lovers, calls to stir their hearts, to draw their mates back in emotionally and reestablish a sense of safe connection. ~ Sue Johnson,
51:This crisis didn’t have to happen. America had a boom-and-bust cycle from the 1790s to the 1930s, with a financial panic every ten to fifteen years. But we figured out how to fix it. Coming out of the Great Depression, the country put tough rules in place that gave us fifty years without a financial crisis. But in the 1980s, we started pulling the threads out of the regulatory fabric, and we found ourselves back in the boom-and-bust cycle. When this crisis is over, there will be a once-in-a-generation chance to rewrite the rules. What we set in place will determine whether our country continues down this path toward a boom-and-bust economy or whether we reestablish an economy with more stability that gives ordinary folks a chance at real prosperity. ~ Elizabeth Warren,
52:This crisis didn’t have to happen. America had a boom-and-bust cycle from the 1790s to the 1930s, with a financial panic every ten to fifteen years. But we figured out how to fix it. Coming out of the Great Depression, the country put tough rules in place that gave us fifty years without a financial crisis. But in the 1980s, we started pulling the threads out of the regulatory fabric, and we found ourselves back in the boom-and-bust cycle. When this crisis is over, there will be a once-in-a-generation chance to rewrite the rules. What we set in place will determine whether our country continues down this path toward a boom-and-bust economy or whether we reestablish an economy with more stability that gives ordinary folks a chance at real prosperity. Done. ~ Elizabeth Warren,
53:The great Spanish neuroanatomist Santiago Ramon y Cajal concluded his 1913 treatise “Degeneration and Regeneration of the Nervous System” with this declaration: “In adult centres the nerve paths are something fixed, ended, immutable. Everything may die, nothing may be regenerated.” Cajal based his pessimistic conclusion on his meticulous studies of brain anatomy after injury, and his gloomy sentiment remained neuroscience dogma for almost a century. “We are still taught that the fully mature brain lacks the intrinsic mechanisms needed to replenish neurons and reestablish neuronal networks after acute injury or in response to the insidious loss of neurons seen in neurodegenerative diseases,” noted the neurologists Daniel Lowenstein and Jack Parent in 1999. ~ Jeffrey M Schwartz,
54:All the Vedic literature and the Purāṇas are meant for conquering the darkest region of material existence. The living being is in the state of forgetfulness of his relation with God due to his being overly attracted to material sense gratification from time immemorial. His struggle for existence in the material world is perpetual, and it is not possible for him to get out of it by making plans. If he at all wants to conquer this perpetual struggle for existence, he must reestablish his eternal relation with God. And one who wants to adopt such remedial measures must take shelter of literature such as the Vedas and the Purāṇas. Some people say that the Purāṇas have no connection with the Vedas. However, the Purāṇas are supplementary explanations of the Vedas intended for different types of men. All men are not equal. There are men who are conducted by the mode of goodness, others who are under the mode of passion and others who are under the mode of ignorance. The Purāṇas are so divided that any class of men can take advantage of them and gradually regain their lost position and get out of the hard struggle for existence. ~ Śrīmad Bhāgavatam, in Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 1.2.4,
55:Consider how challenging it is to negotiate or compromise with a man who operates on the following tenets (whether or not he ever says them aloud):
1. “An argument should only last as long as my patience does. Once I’ve had enough, the discussion is over and it’s time for you to shut up.”
2. “If the issue we’re struggling over is important to me, I should get what I want. If you don’t back off, you’re wronging me.”
3. “I know what is best for you and for our relationship. If you continue disagreeing with me after I’ve made it clear which path is the right one, you’re acting stupid.”
4. “If my control and authority seem to be slipping, I have the right to take steps to reestablish the rule of my will, including abuse if necessary.”
The last item on this list is the one that most distinguishes the abuser from other people: Perhaps any of us can slip into having feelings like the ones in numbers one through three, but the abuser gives himself permission to take action on the basis of his beliefs. With him, the foregoing statements aren’t feelings; they are closely held convictions that he uses to guide his actions. That is why they lead to so much bullying behavior. ~ Lundy Bancroft,
56:In Asia, we say that there are three sources of energy--sexual, breath, and spirit...You need to know how to reestablish the balance, or you may act irresponsibly. According to Taoism and buddhism, there are practices to help reestablish that balance, such as meditation or martial arts. You can learn the ways to channel your sexual energy into deep realizations in the domains of art and meditation. The second source of energy is khi, breath energy. Life can be described as a process of burning. In order to burn, every cell in our body needs nutrition and oxygen...Some people cultivate their khi by refraining from smoking and talking, or by practicing conscious breathing after talking a lot...The third soruce of energy is than, spirit energy. When you don't sleep at night, you lose some of this kind of energy. Your nervous system becomes exhausted and you cannot sutdy or practice meditation well, or make good decisions. You don't have a clear mind because of lack of sleep or from worrying too much. Worry and anxiety drain this source of energy. So don't worry. Don't stay up too late. Keep your nervous system healthy. Prevent anxiety. These kinds of practices cultivate the third source of energy. You need this source of energy to practice meditation well. A spritual breakthrough requires the power of your spirit energy, which comes about through concentration and knowing how to preserve this source of energy. When you have strong spirit energy, you only have to focus it on an object, and you will have a breakthrough. If you don't have than, the light of your concentration will not shine brightly, because the light emitted is very weak," (35-36). ~ Thich Nhat Hanh,
57:Just as the printing press led to the appearance of a new set of possibilities for democracy, beginning five hundred years ago—and just as the emergence of electronic broadcasting reshaped those possibilities, beginning in the first quarter of the twentieth century—the Internet is presenting us with new possibilities to reestablish a healthy functioning self-government, even before it rivals television for an audience. In fact, the Internet is perhaps the greatest source of hope for reestablishing an open communications environment in which the conversation of democracy can flourish. It has extremely low entry barriers for individuals. The ideas that individuals contribute are dealt with, in the main, according to the rules of a meritocracy of ideas. It is the most interactive medium in history and the one with the greatest potential for connecting individuals to one another and to a universe of knowledge. An important distinction to make is that the Internet is not just another platform for disseminating the truth. It’s a platform for pursuing the truth, and the decentralized creation and distribution of ideas, in the same way that markets are a decentralized mechanism for the creation and distribution of goods and services. It’s a platform, in other words, for reason. But just as it is important to avoid romanticizing the printing press and the information ecosystem it created, it is also necessary to keep a clear-eyed view of the Internet’s problems and abuses. It is hard to imagine any human evil that is not somehow abundantly displayed somewhere on the Internet. Parents of young children are often horrified to learn what obscene, grotesque, and savage material is all too easily available to children whose Web-surfing habits are not supervised or electronically limited. Teen suicides, bullying, depravity, and criminal behavior of all descriptions are described and—some would argue—promoted on the Internet. As with any tool put at the disposal of humankind, it can be, and is, used for evil as well as good purposes. And as always, it is up to us—particularly those of us who live in a democracy—to make intelligent choices about how and for what we use this incredibly powerful tool. ~ Al Gore,
58:This administration has not been content simply to reduce the Congress to subservience. By closely guarding information about their own behavior, they are dismantling a fundamental element of our system of checks and balances. A government for the people and by the people should be transparent to the people. Yet the Bush administration seems to prefer making policy in secret, based on information that is not available to the public and in a process that is insulated from any meaningful participation by Congress or the American people. When Congress’s approval is required under our current Constitution, it is to be given without meaningful debate. As Bush said to one Republican senator in a meeting, “Look, I want your vote—I’m not going to debate it with you.” When reason and logic are removed from the process of democracy—when there is no longer any purpose in debating or discussing the choices we have to make—then all the questions before us are reduced to a simple equation: Who can exercise the most raw power? The system of checks and balances that has protected the integrity of our American system for more than two centuries has been dangerously eroded in recent decades, and especially in the last six years. In order to reestablish the needed balance, and to check the dangerous expansion of an all-powerful executive branch, we must first of all work to restore the checks and balances that our Founders knew were essential to ensure that reason could play its proper role in American democracy. And we must then concentrate on reempowering the people of the United States with the ability and the inclination to fully and vigorously participate in the national conversation of democracy. I am convinced this can be done and that the American people can once again become a “well-informed citizenry.” In the following chapter I outline how. CHAPTER NINE A Well-Connected Citizenry As a young lawyer giving his first significant public speech at the age of twenty-eight, Abraham Lincoln warned that a persistent period of dysfunction and unresponsiveness by government could alienate the American people and that “the strongest bulwark of any government, and particularly of those constituted like ours, may effectively be broken down and destroyed—I mean the attachment of the people.” Many ~ Al Gore,
59:I take it your revolt is not engineered for the benefit of your fellow-nobles, or as an attempt to reestablish your mother’s blood claim through the Calahanras family. Wherefore is it, then?”
I looked up in surprise. “There ought to be no mystery obscuring our reasons. Did you not trouble to read the letter we sent to Galdran Merindar before he sent Debegri against us? It was addressed to the entire Court, and our reasons were stated as plainly as we could write them--and all our names signed to it.”
“Assume that the letter was somehow suppressed,” he said dryly. “Can you summarize its message?”
“Easy,” I said promptly. “We went to war on behalf of the Hill Folk, whose Covenant Galdran wants to break. But not just for them. We also want to better the lives of the people of Remalna: the ordinary folk who’ve been taxed into poverty, or driven from their farms, or sent into hastily constructed mines, all for Galdran’s personal glory. And I guess for the rest of yours as well, for whose money are you spending on those fabulous Court clothes you never wear twice? Your father still holds the Renselaeus principality--or has he ceded it to Galdran at last? Isn’t it, too, taxed and farmed to the bone so that you can outshine all the rest of those fools at Court?”
All the humor had gone out of his face, leaving it impossible to read. He said, “Since the kind of rumor about Court life that you seem to regard as truth also depicts us as inveterate liars, I will not waste time attempting to defend or deny. Let us instead discuss your eventual goal. Supposing,” he said, reaching to pour more tea into my cup--as if we were in a drawing room, and not sitting outside in the chill dawn, in grimy clothes, on either side of a fire just as we were on either side of a war--“Supposing you were to defeat the King. What then? Kill all the nobles in Athanarel and set yourselves up as rustic King and Queen?”
I remembered father’s whisper as he lay dying: You can take Remalna, and you will be better rulers than any Merindar ever was.
It had sounded fine then, but the thought of giving any hint of that to this blank-faced Court idler made me uncomfortable. I shook my head. “We didn’t want to kill anyone. Not even Galdran, until he sent Debegri to break the Covenant and take our lands. As for ruling, yes we would, if no one else better came along. We were doing it not for ourselves but for the kingdom. Disbelieve it all you want, but there’s the truth of it.”
“Finish your tea,” he said. “Before we find our way to a more comfortable conveyance, I am very much afraid we’re both in for a distasteful interlude. ~ Sherwood Smith,
60:Stablehands ran to the bridles and led the horses to a picket as Nessaren and I walked into the tent. Inside was a kind of controlled pandemonium. Scribes and runners were everywhere that low tables and cushions weren’t. Atop the tables lay maps and piles of papers, plus a number of bags of coinage. In a corner was stacked a small but deadly arsenal of very fine swords.
Seated in the midst of the chaos was Shevraeth, dressed in the green and gold of Remalna, with a commander’s plumed and coroneted helm on the table beside him. He appeared to be listening to five people, all of whom were talking at once. One by one they received from him quick orders, and they vanished in different directions. Then he saw us, and his face relaxed slightly. Until that moment, I hadn’t realized he was tense.
Meanwhile the rest of his people had taken note of our arrival, and all were silent as he rose and came around the table to stand before us. “Twenty wagons, Lady Meliara?” he said, one brow lifting.
I shrugged, fighting against acute embarrassment.
“We’ve a wager going.” His neatly gloved hand indicated the others in the tent. “How many, do you think, would have been too many for you to take on single-handed?”
“My thinking was this,” I said, trying to sound casual, though by then my face felt as red as a glowing Fire Stick. “Two of them could trounce me as easy as twenty wagons’ worth. The idea was to talk them out of trying. Luckily Nessaren and the rest of the wing arrived when they did, or I suspect I soon would have been part of the road.”
Shevraeth’s mouth was perfectly controlled, but his eyes gleamed with repressed laughter as he said, “That won’t do, my lady. I am very much afraid if you’re going to continue to attempt heroic measures you will have to make suitably heroic statements afterward--”
“If there is an afterward,” I muttered, and someone in the avidly watching group choked on a laugh.
“--such as are written in the finest of our histories.”
“Huh,” I said. “I guess I’ll just have to memorize a few proper heroic bombasts, rhymed in three places, for next time. And I’ll also remember to take a scribe to get it all down right.”
He laughed--they all did. They laughed much harder than the weak joke warranted, and I realized that events had not been so easy here.
I unclasped his cloak and handed it over. “I’m sorry about the hem,” I said, feeling suddenly shy. “Got a bit muddy.”
He slung the cloak over one arm and gestured to a waiting cushion. “Something hot to drink?”
A young cadet came forward with a tray and steaming coffee. I busied myself choosing a cup, sitting down, and striving to reestablish within myself a semblance of normalcy. While I sipped at my coffee, one by one the staff finished their chores and vanished through the tent flaps, until at last Shevraeth and I were alone. ~ Sherwood Smith,
61:The peculiar predicament of the present-day self surely came to pass as a consequence of the disappointment of the high expectations of the self as it entered the age of science and technology. Dazzled by the overwhelming credentials of science, the beauty and elegance of the scientific method, the triumph of modern medicine over physical ailments, and the technological transformation of the very world itself, the self finds itself in the end disappointed by the failure of science and technique in those very sectors of life which had been its main source of ordinary satisfaction in past ages.

As John Cheever said, the main emotion of the adult Northeastern American who has had all the advantages of wealth, education, and culture is disappointment.

Work is disappointing. In spite of all the talk about making work more creative and self-fulfilling, most people hate their jobs, and with good reason. Most work in modern technological societies is intolerably dull and repetitive.

Marriage and family life are disappointing. Even among defenders of traditional family values, e.g., Christians and Jews, a certain dreariness must be inferred, if only from the average time of TV viewing. Dreary as TV is, it is evidently not as dreary as Mom talking to Dad or the kids talking to either.

School is disappointing. If science is exciting and art is exhilarating, the schools and universities have achieved the not inconsiderable feat of rendering both dull. As every scientist and poet knows, one discovers both vocations in spite of, not because of, school. It takes years to recover from the stupor of being taught Shakespeare in English Lit and Wheatstone's bridge in Physics.

Politics is disappointing. Most young people turn their backs on politics, not because of the lack of excitement of politics as it is practiced, but because of the shallowness, venality, and image-making as these are perceived through the media--one of the technology's greatest achievements.

The churches are disappointing, even for most believers. If Christ brings us new life, it is all the more remarkable that the church, the bearer of this good news, should be among the most dispirited institutions of the age. The alternatives to the institutional churches are even more grossly disappointing, from TV evangelists with their blown-dry hairdos to California cults led by prosperous gurus ignored in India but embraced in La Jolla.

Social life is disappointing. The very franticness of attempts to reestablish community and festival, by partying, by groups, by club, by touristy Mardi Gras, is the best evidence of the loss of true community and festival and of the loneliness of self, stranded as it is as an unspeakable consciousness in a world from which it perceives itself as somehow estranged, stranded even within its own body, with which it sees no clear connection.

But there remains the one unquestioned benefit of science: the longer and healthier life made possible by modern medicine, the shorter work-hours made possible by technology, hence what is perceived as the one certain reward of dreary life of home and the marketplace: recreation.

Recreation and good physical health appear to be the only ambivalent benefits of the technological revolution. ~ Walker Percy,
62:Louis XIV was a very proud and self-confident man. He had such and such mistresses, and such and such ministers, and he governed France badly. The heirs of Louis XIV were also weak men, and also governed France badly. They also had such and such favourites and such and such mistresses. Besides which, certain persons were at this time writing books. By the end of the eighteenth century there gathered in Paris two dozen or so persons who started saying that all men were free and equal. Because of this in the whole of France people began to slaughter and drown each other. These people killed the king and a good many others. At this time there was a man of genius in France – Napoleon. He conquered everyone everywhere, i.e. killed a great many people because he was a great genius; and, for some reason, he went off to kill Africans, and killed them so well, and was so clever and cunning, that, having arrived in France, he ordered everyone to obey him, which they did. Having made himself Emperor he again went to kill masses of people in Italy, Austria and Prussia. And there too he killed a great many. Now in Russia there was the Emperor Alexander, who decided to reestablish order in Europe, and therefore fought wars with Napoleon. But in the year ’07 he suddenly made friends with him, and in the year ’11 quarrelled with him again, and they both again began to kill a great many people. And Napoleon brought six hundred thousand men to Russia and conquered Moscow. But then he suddenly ran away from Moscow, and then the Emperor Alexander, aided by the advice of Stein and others, united Europe to raise an army against the disturber of her peace. All Napoleon’s allies suddenly became his enemies; and this army marched against Napoleon, who had gathered new forces. The allies conquered Napoleon, entered Paris, forced Napoleon to renounce the throne, and sent him to the island of Elba, without, however, depriving him of the title of Emperor, and showing him all respect, in spite of the fact that five years before, and a year after, everyone considered him a brigand and beyond the law. Thereupon Louis XVIII, who until then had been an object of mere ridicule to both Frenchmen and the allies, began to reign. As for Napoleon, after shedding tears before the Old Guard, he gave up his throne, and went into exile. Then astute statesmen and diplomats, in particular Talleyrand, who had managed to sit down before anyone else in the famous armchair1 and thereby to extend the frontiers of France, talked in Vienna, and by means of such talk made peoples happy or unhappy. Suddenly the diplomats and monarchs almost came to blows. They were almost ready to order their troops once again to kill each other; but at this moment Napoleon arrived in France with a battalion, and the French, who hated him, all immediately submitted to him. But this annoyed the allied monarchs very much and they again went to war with the French. And the genius Napoleon was defeated and taken to the island of St Helena, having suddenly been discovered to be an outlaw. Whereupon the exile, parted from his dear ones and his beloved France, died a slow death on a rock, and bequeathed his great deeds to posterity. As for Europe, a reaction occurred there, and all the princes began to treat their peoples badly once again. ~ Isaiah Berlin,
63:I’m exactly as unlikely to blab our secrets to an anonymous flunky as I am to a Court decoration with a reputation as a gambler and a fop,” I said finally.
“’Court decoration’?” he repeated, with a faint smile. The strengthening light of dawn revealed telltale marks under his eyes. So he was tired. I was obscurely glad.
“Yes,” I said, pleased to expand on my insult. “My father’s term.”
“You’ve never wished to meet a…Court decoration for yourself?”
“No.” Then I added cheerily, “Well, maybe when I was a child.”
The Marquis of Shevraeth, Galdran’s commander-in-chief, grinned. It was the first real grin I’d seen on his face, as if he were struggling to hold in laughter. Setting his cup down, he made a graceful half-bow from his seat on the other side of the fire and said, “Delighted to make your acquaintance, Lady Meliara.”
I sniffed.
“And now that I’ve been thoroughly put in my place,” he said, “let us leave my way of life and proceed to yours. I take it your revolt is not engineered for the benefit of your fellow-nobles, or as an attempt to reestablish your mother’s blood claim through the Calahanras family. Wherefore is it, then?”
I looked up in surprise. “There ought to be no mystery obscuring our reasons. Did you not trouble to read the letter we sent to Galdran Merindar before he sent Debegri against us? It was addressed to the entire Court, and our reasons were stated as plainly as we could write them--and all our names signed to it.”
“Assume that the letter was somehow suppressed,” he said dryly. “Can you summarize its message?”
“Easy,” I said promptly. “We went to war on behalf of the Hill Folk, whose Covenant Galdran wants to break. But not just for them. We also want to better the lives of the people of Remalna: the ordinary folk who’ve been taxed into poverty, or driven from their farms, or sent into hastily constructed mines, all for Galdran’s personal glory. And I guess for the rest of yours as well, for whose money are you spending on those fabulous Court clothes you never wear twice? Your father still holds the Renselaeus principality--or has he ceded it to Galdran at last? Isn’t it, too, taxed and farmed to the bone so that you can outshine all the rest of those fools at Court?”
All the humor had gone out of his face, leaving it impossible to read. He said, “Since the kind of rumor about Court life that you seem to regard as truth also depicts us as inveterate liars, I will not waste time attempting to defend or deny. Let us instead discuss your eventual goal. Supposing,” he said, reaching to pour more tea into my cup--as if we were in a drawing room, and not sitting outside in the chill dawn, in grimy clothes, on either side of a fire just as we were on either side of a war--“Supposing you were to defeat the King. What then? Kill all the nobles in Athanarel and set yourselves up as rustic King and Queen?”
I remembered father’s whisper as he lay dying: You can take Remalna, and you will be better rulers than any Merindar ever was.
It had sounded fine then, but the thought of giving any hint of that to this blank-faced Court idler made me uncomfortable. I shook my head. “We didn’t want to kill anyone. Not even Galdran, until he sent Debegri to break the Covenant and take our lands. As for ruling, yes we would, if no one else better came along. We were doing it not for ourselves but for the kingdom. Disbelieve it all you want, but there’s the truth of it. ~ Sherwood Smith,

IN CHAPTERS [61/61]



   52 Integral Yoga
   2 Christianity
   1 Science
   1 Psychology
   1 Philosophy
   1 Occultism
   1 Alchemy


   45 Sri Aurobindo
   9 Satprem
   8 The Mother


   37 Record of Yoga
   3 Letters On Yoga IV
   3 Letters On Yoga II
   2 Agenda Vol 13


0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I only looked straight into your soul, trying to Reestablish
  the connection between it and your exterior consciousness. And

0 1962-11-17, #Agenda Vol 03, #The Mother, #Integral Yoga
   But everything Sri Aurobindo said has always come true. You know he also said (but it was in jest, he didnt write it) concerning reuniting with Pakistan he told me: Ten years. It will take ten years. The ten years passed and nothing happenedOFFICIALLY nothing happened. But the truth is (I learned it through certain government officials), Pakistan did make some overtures in that direction, asking for a union to be Reestablished (they would have kept some sort of autonomy, but the two countries would have UNITED, it would have been a UNION), and Nehru refused.
   How foolish!
  --
   He had seen it happen. After ten years, when that man who headed Pakistan died,4 they found themselves in grave difficulty and were unable to get organized; so they sent somebody (unofficially, of course) to ask India to Reestablish union on certain bases but they refused, the Indians refused. It was a repetition of the same stupidity as when Cripps came to make his proposal, when Sri Aurobindo sent a message saying, Accept, whatever the conditions, otherwise it will be worse later on. Thats what Sri Aurobindo told them. Gandhi was there and he retorted, Why is that man meddling? He should be concerned only with spiritual life.5
   They have conscientiously ruined the country.

0 1963-07-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   The body had based its sort of sense of good health on a certain number of vibrations, and whenever those vibrations were present, it felt in good health; when something came and disturbed them, it felt that it was about to fall ill or that it was ill, depending on the intensity. All that has changed now: those basic vibrations have simply been removed, they no longer exist; the vibrations on which the body based its sense of good or ill healthremoved. They are replaced by something else, and something else of such a nature that good health and illness have lost all meaning! Now, there is the sense of an established harmony among the cells, increasingly established among the cells, which represents the right functioning, whatever that may be: its no longer a question of a stomach or a heart or this or that. And the slightest thing that comes and disturbs that harmony is VERY painful, but at the same time there is the knowledge of what to do to Reestablish the harmony instantly; and if the harmony is Reestablished, the functioning isnt affected. But if out of curiosity, for instance (its a mental illness in humans), you start asking yourself, Whats that? What effect will it have? Whats going to happen? (what the body calls the desire to learn), if you are unlucky enough to be that way, you can be sure (laughing) that youll have something very unpleasant which, according to the doctor (according to ignoramuses), becomes an illness or disrupts the bodys functioning. While if you dont have that unhealthy curiosity and, on the contrary, will the harmony not to be disrupted, you only have to, we could say poetically, bring one drop of the Lord on the troubled spot for everything to be fine again.
   The body is unable to know things in the way it did formerly.

0 1966-01-22, #Agenda Vol 07, #The Mother, #Integral Yoga
   Recently (for some time), there was that same difficulty of the body, which isnt limited and shut inside a shell as is generally the case, and which freely receives not even with the feeling of receivingwhich HAS the vibrations of everything around it; and then, when everything around it is, mentally or morally, closed, unwilling to understand, its a bit difficult, which means that the elements that come have to be transformed. Its a sort of totalitya very manifold and unsteady totalityrepresenting your field of consciousness and action and on which you must work constantly to Reestablish a harmony (a minimum of harmony), and when something around you goes wrong according to the ordinary idea, it makes the work a bit difficult. Its subtle, persistent, and obstinate at the same time. I remember, last night when I stretched out on my bed, there was in the body an aspiration for Harmony, for Light, for a sort of smiling peace; the body aspired above all for harmony because of all those things that grate and scrape. And the experience was probably the result of that aspiration: I went there and met a pink and light-blue Purani (!)what a blue! The pretty, very pretty light blue of Sri Aurobindo.
   Only, I have noticed that in this bodys life, Ive never had the same experience twice I may have the same type of experience to a higher degree or to a much vaster degree, but never identically the same. And I dont retain the experience: I am constantly, constantly (gesture forward), constantly forging ahead; you know, the work of transformation of the consciousness is so rapid, it must be done so fast that you dont have time to enjoy or dwell upon an experience or draw long-lasting satisfaction from it, its impossible. It comes powerfully, very powerfully, it changes everything, then something else comes. Its the same thing with the transformation of the cells: all kinds of little disorders come, but to the consciousness they are clearly disorders related to the transformation, so you see to that particular point, you want order to be restored; at the same time, something knows full well that the disorder came to make the transition from the ordinary automatic functioning to the conscious functioning under the direct Direction and the direct Influence of the Supreme. And the body itself knows this (still, its no fun to have a pain here or a pain there, or this or that being disorganized, but it KNOWS). And when that point has reached a certain stage of transformation, you move on to another point, then on to another, and on to another again. So nothing is done, no work is definitively done until everything is ready. So you have to do the same work again, but on a higher or a vaster level, or with more intensity or in greater detail (it depends on the case), until EVERYTHING has been brought to a homogeneous point and is ready in the same way.

0 1967-09-20, #Agenda Vol 08, #The Mother, #Integral Yoga
   But now, its the body that has the Experience. In a certain state, the state which corresponds to That, the essential state, everything is harmonious, with a living, smiling, happy peace; then as soon as there is a nothing, you know, a mere trifle, simply the coming into the atmosphere of something conflictinga mere nothingits felt like something extremely acute and painful. But not in the way of the pain of Ignorance, its more like you could call it an uneasiness, but its not even that. Everyone has explained it in his own way: some have called it falling from the Truth into Falsehood, others falling from the Light into Darkness, others falling from Ananda into suffering, yet others Everyone has given his explanation, but its something else. As for me, I have no words for it, but the body feels it, feels it very acutely, and it sees that at the end of it, the consequence of it, is disintegration. And its whole effort is to strive to Reestablish that inner harmony, that harmonic state in which everything becomes harmonious, everything and in their appearance things havent changed! Yet in one way they are marvellous, and in the other detestable.
   The opposition between the two things is becoming more pronounced every minute: one moment everything is divine, the next moment everything is detestableyet its the same thing.

0 1968-10-26, #Agenda Vol 09, #The Mother, #Integral Yoga
   One can easily conceive of a considerable improvement with the establishment of the true Consciousness, because, as I said, there are experiences (quite fleeting, but still) that are very concrete, of even a material harmonization which, seen in that way, looks very much like a miracle. But one conceives that Reestablishing the True Consciousness and, along with it, the Harmony it brings, would make a considerable difference. Probably a difference sufficient for a harmonious and progressive state to be realizedin harmony, not in misery.
   That may be the supreme miracle the Divine is trying to achieve: separationan existing factand the state of consciousness of Oneness.

0 1972-03-10, #Agenda Vol 13, #The Mother, #Integral Yoga
   But if you want to collaborate, it would be wonderful, you know! I need someone, you see, someone who could get around, talk to people, see, take notes: Reestablish unity on a higher level. oh, that would be a wonderful work! Wonderful.
   Once that is done, things would ease up. Its not that money is lacking, its just being wasted, scattered.

0 1972-07-19, #Agenda Vol 13, #The Mother, #Integral Yoga
   Its full of the very word is full of deception. Its not that way, its. WE AREWe are the Divine who has forgotten Himself. And our task, the task is to Reestablish the connectioncall it by any name you like, it doesnt matter. Its the Perfection we must become, thats all.
   The Perfection, the Power, the Knowledge we must become, thats all. Call it what you like, it doesnt matter to me. Thats the aspiration we must have. We must get out of this mire, this stupidity, this unconsciousness, this disgusting defeatism that crushes us because we allow ourselves to be crushed.

1.03 - APPRENTICESHIP AND ENCULTURATION - ADOPTION OF A SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  produces within the psyche of those so treated a state of acute apprehension, and intense desire for the Reestablishment of predictability and sense. This acute apprehension is, as we have seen, the consequence of
  the renovelization of the environment: sufficient challenge posed to the integrity of a previous

1.03 - THE GRAND OPTION, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  gration and death. It is to Reestablish, at the very antipodes of Con-
  sciousness (become no more than a fleeting reality!), the primacy

1.09 - Man - About the Body, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  If the disturbance of the elements is such as to render visible this disharmony, it is no longer solely a disharmony but we have to deal with an illness. This will mean that more drastic remedies will be necessary to Reestablish the indispensable harmony, providing we desire to bring the body back to its normal function and complete recovery. All the curing methods known up to this day have been based on this fundament. I desist from particularizing such methods, as most of them are generally known. The natural therapy employs thermic effects such as bathing, poultices, herbs, massages, etc. The allopathist utilizes concentrated medicines, which are causing the effects corresponding to the elements and destined to repair health. The homoeopathist brings to life the contrasting element according to the device Similia similibus curantur to achieve the balance of all that is in danger in conformity with the polarity laws. The electro-homoeopathist by use of his remedies, influences the electrical and magnetical fluids directly to balance the disorderly elements, according to the kind of illness, by a suitable reinforcement of these fluids.
  And so each curing method serves the purpose of restoring the disturbed equipoise of the elements. By studying these influences of the elements on our body, the magnetopath or magnetizer has far more possibilities of influencing the body through his powers, especially if he is capable to awake the electrical or magnetical fluid consciously in himself, increasing and transferring it into the part of the body that has come into disharmony. I have dedicated a special heading of this book to the practical side of this treatment.

1.11 - The Change of Power, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  For there is an even greater Secret. We face this enormous universe bristling with difficulties and problems and negations and obstacles everything is a sort of constant impossibility to be overcome by dint of intelligence, willpower, material or spiritual muscles. But, by so doing, we are on equal terms with the caterpillar, on equal terms with the fear-stricken gnome in its death hole. And, because we believe in difficulty, we are compelled to believe in our muscles of steel or not which always collapse. And we believe in death, we believe in evil, we believe in suffering, as the mole believes in the virtues of its tunnels. But by our morbid belief, our age-old belief, our gray elf-look, we have hardened the difficulty, armed it with a host of instruments and remedies that inflated it even more, planted it more firmly in its implacable groove. The world is enveloped in a formidable elfin illusion. It is in the grip a of formidable Death, which is but our fear of immortality. It is being torn apart by a formidable suffering, which is our refusal of joy and sunshine. Yet everything is here, every possible miracle, in the great open sunlight, every dreamed and undreamed possibility, every simple, spontaneous and natural mastery, every simple power of the Great Harmony. It asks only to pour over the world, flow through our channels and our bodies. All it asks is that we open the passageway. If we let that lightness, that divine ease, that solar smile, flood for a second our little aggregate of flesh, everything melts, obstacles dissolve, illnesses vanish, circumstances are straightened out as if by miracle, the darkness is illumined, the wall collapses as though they never existed. And once again, it is not even a miracle; it is simplicity Reestablished, reality restored. It is the point of harmony here contacting Harmony everywhere and spontaneously, automatically, instantly bringing (or restoring) harmony there, in that gesture, that circumstance, that word, that particular conjunction of events and everything is a marvel of conjunction because everything flows from the Law. The walls never were; the obstacles never were; evil, suffering and death never were. But we had that look of evil, that look of suffering and death, that look of the imprisoned elf. The world is as we see it, as we want it. There is another Look within us which can transfigure everything. My children, said She who continued Sri Aurobindo's work, you all live in an enormous sea of vibrations and you don't even realize it! Because you are not receptive. There is such a resistance in you that if something manages to penetrate, three quarters of what enters is violently thrown out because of an incapacity to contain it.... Take simply the example of the consciousness of Forces, such as the force of love, the force of comprehension, the force of creation (it is the same for all of them: the force of protection, the force of growth, the force of progress, all of them), just take Consciousness, the consciousness that covers everything, permeates everything, that is everywhere and in everything it is almost felt as something trying to impose itself violently on the being, which balks!... Whereas if you were open and simply breathed that's all, just breathed you would brea the in Consciousness, Light, Comprehension, Force, Love and all the rest.29 Everything is there under our eyes, the total marvel of the world, just waiting for our consent, our look of faith in beauty, in freedom, in the supreme possibility that is knocking at our doors, pounding on the walls of our intelligence, suffering and pettiness. This is the supreme change of power, which is knocking at the world's doors and hammering away at nations, churches and Sorbonnes, hammering at human consciousness and all our geometric and well-thought-out certainties. And if once, only once, man's consciousness opens up to one ray of that living miracle, if the consciousness of a single nation among all our blind nations opens up to one spark of that Grace, then this implacable civilization walled up in its science and laws, in an elf of terror and suffering this enormous structure in which we have been born and which seems so inescapable, so indestructible and triumphant in its heavy miracles of steel and uranium, this clever prison in which we go in circles will crumble as rust. Then we will be man at last, or superman rather. We will have joy, natural oneness, freedom without walls and power without tricks. Then we will realize that all this suffering, these walls and difficulties which besiege our life were only the spur of the Sun of Truth, an original restriction to increase our strength, our need for space and our power of truth, a veil of illusion to protect our eyes from too strong a light, a dark passage from the instinctive spontaneity of the animal to the conscious spontaneity of the superman and that in the end everything is simple, unbelievably simple, like Truth itself, and unbelievably easy, like the very Joy that conceived these worlds. For, in truth, the path of the gods is a sunlit path on which difficulties lose all reality.30

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  they could not be allowed to impose their limitations imperatively on the new physical life. . . . The brain would be a channel of communication of the form of the thoughts and a battery of their insistence on the body and the outside world where they could then become effective directly, communicating themselves without physical means from mind to mind, producing with a similar directness effects on the thoughts, actions and lives of others or even upon material things. The heart would equally be a direct communicant and medium of interchange for the feelings and emotions thrown outward upon the world by the forces of the psychic centre. Heart could reply directly to heart, the life-force come to the help of other lives and answer their call in spite of strangeness and distance, many beings without any external communication thrill with the message and meet in the secret light from our divine centre. The will might control the organs that deal with food, safeguard automatically the health, eliminate greed and desire, substitute subtler processes or draw in strength and substance from the universal life-force so that the body could maintain for a long time its own strength and substance without loss or waste, remaining thus with no need of sustenance by material aliments, and yet continue a strenuous action with no fatigue or pause for sleep or repose. . . . Conceivably, one might rediscover and Reestablish at the summit of the evolution of life the phenomenon we see at its base, the power to draw from all around it the means of sustenance and self-renewal.345 Beyond Mind, the complete man 345
  The Supramental Manifestation, 16:29,37

1.2.11 - Patience and Perseverance, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  For the intimacy within to be Reestablished the quietude must deepen so that the psychic may come out in the physical as it had done in the higher parts.
  Things that have long acted on the nature take some time to go altogether, but they are bound to go since you have the sincere desire and your psychic being is growing in your nature. Our help is there always with you. You have to persist in faith and quietude and let the psychic grow more and more, then all will come right and you will no longer have this trouble.

1.22 - The Necessity of the Spiritual Transformation, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Life cannot be entirely rational, cannot conform entirely to the ethical or the aesthetic or the scientific and philosophic mentality; mind is not the destined archangel of the transformation. All appearances to the contrary are always a trompe loeil, an intellectual, aesthetic or ethical illusion. Dominated, repressed life may be, but it reserves its right; and though individuals or a class may establish this domination for a time and impose some simulacrum of it upon the society, Life in the end circumvents the intelligence; it gets strong elements in it for always there are traitor elements at workto come over to its side and Reestablishes its instincts, recovers its field; or if it fails in this, it has its revenge in its own decay which brings about the decay of the society, the disappointment of the perennial hope. So much so, that there are times when mankind perceives this fact and, renouncing the attempt to dominate the life-instinct, determines to use the intelligence for its service and to give it light in its own field instead of enslaving it to a higher but chimerical ideal.
  Such a period was the recent materialistic age, when the intellect of man seemed decided to study thoroughly Life and Matter, to admit only that, to recognise mind only as an instrument of Life and Matter, and to devote all its knowledge to a tremendous expansion of the vital and physical life, its practicality, its efficiency, its comfort and the splendid ordering of its instincts of production, possession and enjoyment. That was the character of the materialistic, commercial, economic age of mankind, a period in which the ethical mind persisted painfully, but with decreasing self-confidence, an increasing self-questioning and a tendency to yield up the fortress of the moral law to the life-instinct, the aesthetic instinct and intelligence flourished as a rather glaring exotic ornament, a sort of rare orchid in the button-hole of the vital man, and reason became the magnificent servant of Life and Matter. The titanic development of the vital Life which followed, is ending as the Titans always end; it lit its own funeral pyre in the conflagration of a world-war, its natural upshot, a struggle between the most efficient and civilised nations for the possession and enjoyment of the world, of its wealth, its markets, its available spaces, an inflated and plethoric commercial expansion, largeness of imperial size and rule. For that is what the great war signified and was in its real origin, because that was the secret or the open intention of all pre-war diplomacy and international politics; and if a nobler idea was awakened at least for a time, it was only under the scourge of Death and before the terrifying spectre of a gigantic mutual destruction. Even so the awakening was by no means complete, nor everywhere quite sincere, but it was there and it was struggling towards birth even in Germany, once the great protagonist of the vitalistic philosophy of life. In that awakening lay some hope of better things. But for the moment at least the vitalistic aim has once more raised its head in a new form and the hope has dimmed in a darkness and welter in which only the eye of faith can see chaos preparing a new cosmos.

2.4.02.08 - Contact with the Divine, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  to do is to Reestablish it - to remain quiet and open yourself.
  Everything else you must detach yourself from and reject. It is

2.4.02 - Bhakti, Devotion, Worship, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  When you fall from the contact, the first and only thing you have to do is to Reestablish itto remain quiet and open yourself. Everything else you must detach yourself from and reject. It is because you listen to ideas and suggestions of all kinds and still attach value to the old kind of experiences, that you cannot Reestablish the contact.
  ***

3.1.1 - The Transformation of the Physical, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  I understand that you have arrived at a prolonged lull or period of emptiness in your sadhana. This often happens especially when one is thrown out into the physical and external consciousness. The nervous and physical parts then become prominent and seem to become the standard of the being with that disappearance of the Yoga consciousness and the sensitiveness to small and outward things which you describe. A stage like this however may very well be an interval before a fresh progress. What you have to do is to insist on making time for meditationat any time of the day when you are least likely to be disturbed and through the meditation getting back the touch. There may be some difficulty because the physical consciousness is uppermost, but a persistent aspiration will bring it back. When once you again feel the connection Reestablished between the inner being and the outer, call down the peace and light and power into the latter so as to build up a basis for a constant consciousness in the most external mind and being which will accompany you in work and action as much as in meditation and solitude.
  ***

3.1.2 - Levels of the Physical Being, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  Probably in 33 you were doing more tapasya and putting a strong control on yourself? At any rate that was the state at one time. Afterwards when you came down from the mental-vital level, you let yourself go for a time, removing much of the control, hence now you find a difficulty in Reestablishing it,due to the habit of automatic repetition which is a characteristic of the physical nature. You have now to get the control in a different way by the Reestablishment of the peace and building the higher consciousness upon it, the spiritual control replacing that of mental tapasya.
  ***

3.2.2 - Sleep, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  In sleep one easily loses the consciousness of the day, because of the lapse of the physical being into the subconscient. You have to get the power to Reestablish it when you wake.
  ***

4.2 - Karma, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  322. If communism ever Reestablishes itself successfully upon earth, it must be on a foundation of soul's brotherhood and the death of egoism. A forced association and a mechanical comradeship would end in a worldwide fiasco.
  323. Vedanta realised is the only practicable basis for a communistic society. It is the kingdom of the saints dreamed of by

Aeneid, #unset, #Anonymous, #Various
  made war on Rome to Reestablish the rule of TARQUIN, who had
  been dethroned and banished by the Romans, vu, 838.

ENNEAD 04.04 - Questions About the Soul., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  The parts of each small organism undergo changes and sympathetic affections which are not much felt, because these parts are not individual organisms (and they exist only for some time, and in some kinds of organisms). But in the universal organism, where the parts are separated by so great distances, where each one follows its own inclinations, where there is a multitude of different animals, the movements and change of place must be more considerable. Thus the sun, the moon and the other stars are seen successively to occupy different places, and to revolve regularly. It is not unreasonable therefore to suppose that souls would change location, as they change character, and that they would dwell in a place suitable to their dispositions. They would thus contri bute to the order of the universe by occupying some, a place analogous to the head in the human body; and others, a place analogous to the human feet; for the universe admits of place for all degrees of perfection. When a soul does not choose the best (actions), and yet does not attach herself to what is worst, she would naturally pass into some other place, which is indeed pure, but yet proportioned to the mediocrity she has chosen. As to the punishments, they resemble the remedies applied by physicians to sickly organs. On some the physician lays certain substances; in some he makes incisions, or he changes the condition of some others, to Reestablish the health of the whole system, by giving to513 each organ the special treatment suitable to it. Likewise, the health of the universe demands that the one (soul) be changed; that another be taken away from the locality where she languishes, and be located where she would recover from the disease.
  514

r1912 01 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The morning has been chiefly devoted to the taking entire possession by the personality of the Ishwara of the thought-expression and the removal of all restraints or government of the thought by the Shakti. The thought has also taken into itself the history of past ages, but is not yet as perfect in that province as in ordinary thought. The nature of the siddhi, as was recently more than once predicted by the Vani, approximates to the sadhan in the jail and is indeed in its nature the same sadhan, without its intensity, passing into siddhi. Sraddha is wanting or deficient.The lipi 8 has been frequent yesterday & was confirmed this morning. The elementary utthapana is once more triumphant over the denial of utthapana though still hampered by sukshma klanti and a strong return of the denial of anima. Walking from 6.20 to 7.35 and again from 8.5 to 10.8. No weariness in the body, the attempts of weariness to return being successfully rejected, but stiffness in the lower limbs & negative electrical ache, sukshma & slightly sthula, in the upper part of the body.The lipis 3 confirmed in the morning & 6 have also been frequent. Arogya is reasserting itself but not yet Reestablished in possession of the body. The rupadrishti is still vague & blurred though often stable; perfect images come, but, except the prakashamaya, do not wholly or stably materialise.
   2.2 pm

r1912 01 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The morning was occupied by a strong attack of asiddhi in which even the finality of the first chatusthaya was denied. Advantage was taken with regard to an error by which the imperfect harmony of pravritti & prakash tending to an imperfect harmony of pravritti & shama was mistaken for persistence of sattwa, rajas & tamas. This error produced strong asraddha and a return of attack by the triguna. The attack came clearly from outside & did not arise in the adhara but was admitted into it by the consent of the Jiva. The harmonisation of prakash, pravritti & shama is proceeding. Meanwhile the particular siddhis are not definitely active except the physical. There was exercise of elementary utthapana for nearly seven hours from 6.30 to 1.30 with a break of eighteen minutes (12.12 to 12.30) for meals. During this time there were only three standing pauses of from two to ten minutes, but only one for rest (two minutes), the two others for reading the paper & bathing. The exercise was pursued in spite of an insufficient tapas in the physical aura. It was followed at its close by a stronger denial of anima than usual, but this disappeared directly the exercise was resumed from 3.30 to 6.30 and during these three hours there was no failure of utthapana, no depression, no defect of tapas in the aura. The denial of anima became inoperative for practical purposes and the three hours minimum & six to seven hours maximum was established today as predicted yesterday. In the afternoon there was a strong attack of sleep which prevailed for one hour & more. In samadhi the occurrence of perfect continuous images & scenes (not so perfect) was Reestablished.
   Lipi indicating the death of Binod Gupta at an early date, fixed tentatively either on or by the 25 of the month. No verification of prediction about varta, money from expected source arriving by the 22d. Rati of rasagrahana established but with viparita srotas of virakti impairing its fullness especially with regard to events. Sleep for 6 hours(?).

r1912 11 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A period of resistance & denial, ending in revolt, is over now (4.30 pm) & the dasyam emerges from it perfected. The dasyam being perfected, the internal ananda will become stable, subject only to depression by the imperfect sraddha, & the tejas permanently Reestablish itself. Knowledge & Power will follow as the result of consistent tejas & saundaryam as the result of physical ananda. The whole will be summed up in Bhoga & Amritam.
   The demand that Krishna should gratify the Nature, has disappeared in the last crisis & it was the only demand left,the demand for satya & siddhi. The literary work is now being done, faultlessly in manner, faultlessly in substance, almost without fault in style. This perfection must be extended by the involved method to all other parts of the karma.

r1912 11 14b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Yesterday the [infallibility]1 predicted commenced, but it works in a small field, with difficulty & subject to a certain groping uncertainty & confusion in handling its materials. It is contradicted from time to time, but Reestablishes itself. The tejas has been added to ananda & dasyam, but when it seeks to act with speed & vigour, confusion is the result, except in the sahitya where only a slight tendency to defect is apparent as the result of rapid & unreflecting inspiration. Today the trikaldrishti & shakti will embrace definitely a larger field,as it has already begun to do, but not yet with a triumphant infallibility; the lipi, drishti & samadhi will resume a steady progress and the physical siddhi once more move forward. The sahitya proceeds perfectly, although not always compassing an entirely flawless expression at the first thought. Rodogune, in its final form is completed & only needs a slight revision correcting an inconsiderable number of expressions. Today the Isha Upanishad will be resumed & steadily pursued till it is completed in a perfect form. Farther rewriting will be unnecessary.
   MS infallibly

r1912 12 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Nothing fresh has been added this morning; except that perfect forms of the crude variety are now more stable in the full line of the vision & more varied, eg varnamaya, agnimaya & jyotirmaya, but it is only the bird that so appears,usually as on a former occasion the redbreast. In the fleeting images some of which are of an absolute perfection, various kinds of birds, flags, ink & other bottles, books[,] matchboxes, cigarettes, cigarette packets etc, in a word, the objects most commonly observed are commonest. In this respect there is a strong contrast to the images seen in samadhi. The power is now being applied to movements in the mass where a number of agents are concerned. An effect is produced, especially at the beginning, but afterwards the resistance stiffens and is successful. Trikaldristi of exact time recommenced last night. There was the usual error; the return of S. M & N [Saurin, Moni & Nolini] was seen to be due after 9.30 (very unusual & even unprecedented for a long time past), later fixed at 9.38, but again unfixed & seen to be due nearer 10. At 9.38, exactly, R [Ramaswamy] came, not the others, who arrived at 9.53. Occasional physical Ananda is resumed, but not yet the intenser Ananda of last night. The combination of the subjective Anandas, sahaituka, is Reestablished and almost perfect; but in one or two directions, eg ordure, massed sores & one or two kinds of events, jugupsa still comes in from the outside world & touches the external psychic nerves. There is also a persistence of hostile perception of ugliness which tries to take advantage of this or that object in order to deny the shuddhananda.
   Afternoon.

r1912 12 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The action of the powers was reduced to their lowest limit all the morning; both continuity & generality were denied, only the crudest forms or isolated successes allowed & old imperfections attended the majority of the manifestations. The trikaldrishti has now, (3.45 pm), Reestablished its activity, but the power still waits. Fatigue was thrown off in the morning, & 3 hours continuously then, 2 hours now were done, but some shadow of the fatigue hangs over the karmadeha & seizes sometimes on the nervous system & then on the muscular instrument. It was perceived, in the morning, that all the contradictions of the physical siddhi, except the saundaryam, belong now to the karmadeha or, more often, to the personal environment, not to the body itself. From there they are reimposed on the body.
   4.10

r1913 01 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The morning there was a rapid movement forward in knowledge. The progress of the trikaldrishti is tending to eliminate the sources of intellectual error and the thought perception and vangmaya thought between them are taking charge of all trikaldrishti not appertaining to this immediate existence or in this life to the progress of the siddhi. Perception of past & future lives of others is Reestablished. All these perceptions are necessarily beyond immediate verification; the action of the vijnana is swayamprakasha. Their intellectual justification rests upon the ample daily proof of the soundness of the supra-intellectual faculty by which they are received, and the only remaining cause of doubt is the remnant of intellectual activity (external) and therefore of error which interferes with the vijnana-perception. Vani, conducted by one of the Shaktis, has asserted its authority and is proving its veridicity. Lipi is preparing the final proof of its truthfulness. The faith in the vani, thought & trikaldrishti is now ample except in the one field unconquered. Yesterdays lipi promising a change from steady to energetic battle with the opposing forces, is being fulfilled; the tejas is taking possession of the mentality & pouring itself out in the struggle, without the rapid exhaustion which used formerly to throw back the Adhara into udasinata or shama. The other lipi death of the difficulties, has already begun to be fulfilled in the siddhi of the knowledge.
   There is a tendency in the rupa to develop groups and paintings with their colours, but the obstruction in the akasha maintains itself & prevents the efflorescence of the rupadrishti which is waiting, perfect and richly-equipped, in the sukshma akasha for its hour of manifestation. The images of the swapna samadhi were once more of the richer & brighter kind, but the dreams were more incoherent and ill-remembered. Kamananda is more persistent in recurrence, but has not yet established continuity. The other parts of the physical siddhi are heavily obstructed and do not move forward; to a less extent the power; only knowledge, trikaldrishti and lipi are moving forward irresistibly.

r1913 01 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Arogya is steadily Reestablishing itself, but there are still one or two serious defects. The slow therapeutic power works except in particular cases, the swift therapeutic power which showed itself once or twice at an earlier stage, is conspicuously absent except in very minor movements or in cases in which little interest is taken or little power is used, for these the enemy do not think it worth while to oppose.
   Rupa in the evening did not progress beyond its previous point of attainment, except in shabdadrishti where there was drishti of a tea canister and the clear sound of setting it down. Secondary utthapana was applied to the neck, back and legs and in all positions showed a great force of mahima, anima and laghima, but the anima fails and with it the mahima after a space of time varying from two to five minutes. Laghima is sufficient, if not contradicted by the defect of anima. The failure of mahima is due, essentially, to an element of physical tapas (muscular strain) which still adheres to the action; if this were not present, the insistence of defective anima would not be so powerful. Dream was for the first time entirely discharged of present ego, present associations and present images, except for one attempt to identify present custom in eating with the manners presented in the dream; there was, however, this deficiency that the dream consciousness followed the internal movements of the central figure one not myself and only observed the external movements of others. This defect has to be remedied. Kamananda is persistent in the less intense form, but not always present.

r1913 11 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sarvasaundaryabodha with the shuddhananda, chidghannanda, ahaituka and prema anandas has been Reestablished on a firmer basis. Only a few old sanskaras combat it and bring the mind down to the level of the old dualities. There will be a farther advance today, but the final immunity of the subjective bhukti from disturbance or adverse touch is still delayed
   ***

r1913 11 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Ananda of defeat has been Reestablished by the revival of the brihat activity of the Vijnna. It will not again be allowed to be broken. But it must be assimilated with the Mahakali tapas; it must be not the acquiescent ananda of Mahasaraswati, but the temporary acceptance of Mahakali who takes defeat only as a step on the way to victory & presses forward immediately to the siddhi and yashahprpti.
   There remains the removal of doubt and the physical depression habitually resulting from doubt.

r1913 11 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sarvasaundaryabodha struggles to Reestablish itself, but is only partially successful. On the other hand there is complete rasagrahana &, except with regard to human faces, rasapriti & rasabhoga of physical vishayas. Sravana has been a little lowered in the surety & completeness of its bhoga, but not substantially.
   The Shakti is now streng thening the yuddhananda and parajayananda in the system, as it was through the insufficiency of this ananda that the collapse of these two days was effected. The Mahakali tapas is once more repossessing the system.

r1913 12 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The freedom of the mind from intellectual speculation is being restored. The asiddhi that has come is assisting the Reestablishment of the second chatusthaya on the basis of a perfected nati and samata. The positive ananda, sraddha and Mahakali tapas have now to be restored. There was a slight disturbance, but it has righted itself; only the result is the tapas without the sraddha. As for the ananda, it is there & will now be entirely confirmed.
   There is the beginning of the satya tejas & satya tapas, but only as yet the beginning.

r1913 12 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The second chatusthaya has once more been Reestablished on the basis of the Mahakali Tapas & the nati, not yet of the perfect sraddha
   There must be utthapana this afternoon & evening, basing, although at first imperfectly, the rapid development of the perfect secondary utthapana. The primary is well developed, but as yet imperfect & subject to interruption; but it soon recovers itself.

r1914 01 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The vijnana gained throughout the day and finally Reestablished the decisive general trikaldrishti which selects discriminatively the right event out of several telepathic perceptions of the actual forces at work, their varying strengths and possible eventualities. At the same time the aishwarya & vashita recovered and, especially the former, increased their dominance over the objects of the Bhumaya Akasha. Hitherto aishwarya has usually had to take the help of vashita; this dependence is now disappearing. Ishita is still slow & uncertain in its results.
   The freedom of crude akasharupa greatly increased, & the tendency to take the use of the pranic pressure on the akasha in determining them has now taken a secondary place. More & more it is the pure mind that determines successfully results in the objective existence. For the rest this is the lipi that has already been given, Subject control & perfect objects.

r1914 01 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   During the last two or three days samata & ananda have undergone a prolonged ordeal. Titiksha is absolutely firm except for slight & momentary failings in the body, udasinata & nati equally firm except for similar slight failings, a little more pronounced in the body than the failures of titiksha; sama ananda is firm in the core & the mass of the chaitanya, less firm on the surface, but its failings are now negative & do not, except in a very slight degree, amount to positive distress or even, to a sensible extent, to positive discomfort, except in the body where suffering still has its hold. It is on this point that the bodily attack has been principally determined. In certain points the attack has failed; the fragments of the tendency to slight itch & eruption after showing a false activity have retired weakened, the attempt to Reestablish cold & fever has so far failed, but disorder of the assimilative functions amounting to flatulence, dull pain & heaviness in the region of the liver, & looseness of purisha, but not diarrhoea, has again appeared, contradicting the temporary siddhi of arogya which had exiled all pain & positive disorder, leaving only discomfort of ill-regulated apana and unrealised tendencies of alternate constipation & looseness. It is found, however, that the body has learned to retain its vital force & working energy, recovering elastically even from the brief after result of fever in the pranakosha. Kamananda continues obstinately though as yet unable to establish uninterrupted continuity in the body. The other physical anandas are occasional; tivra continues to grow in intensity and spontaneity. Subjective ananda is now seated & complete, including sakama prema. Hitherto the universal prema even when directed towards the material form was in the heart only; it has now extended to the whole system including the body. However the kamic element is not yet always automatically present. Vijnana has been dull and clouded for the last two or three days. Sraddha in the guidance remains firm, though sometimes darkened & bewildered in knowledge; sraddha in the Yogasiddhi persists against all attack. The sahityasiddhi (Veda, Bhashatattwa, Darshana) is now growing in steady working & with it the sraddha in this part of the karma; but the sraddha in the rest still awaits objective proof for its entire stability & is distrustful of the proposed extent of the karma.
   At night dream became, for the most part, entirely coherent and at times identical with swapna samadhi in its chhayamaya movements. Swapnasamadhi also in its chhayamaya movement initiated long & coherent continuity & a greater stability of forms. These movements were repeated frequently & for a long time, fluctuating between the two conditions of dream and vision. At the end in the deeper tamomaya nidra the old incoherence of the lower fragmentary mind dominated by present impressions & associations reasserted its presence, but, although it persists, its hold and potency is greatly weakened.

r1914 03 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the afternoon there was again an automatic recurrence of the confusion, ashanti & revolt of the last few days; it revived as a result of anritam in the savikalpa samadhi and persisted for some two hours or more while recurrent nirananda and sensitiveness to asiddhi & asatya and the absence of the assured & sunlit jnana have been left behind as a deposit of this thrice repeated disturbance. The anger & revolt of the Prakriti at any pronounced & successful disturbance of finality in the first chatusthaya are caused by a sense of the total externality and want of justification in this wanton movement. It is no longer asatyam or other asiddhi that is the true cause of the self-identification by the Jiva with this movement of revolt. Ananda is being Reestablished in the general bhavas, but continually contradicted & opposed in the detail; the nirananda is supported by the Jiva & hence lingers.
   Morning Lipis. (Mostly Akasha)2

r1914 04 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Physical Ananda (Kama), constantly combated & at last almost entirely suspended, is now again attempting to Reestablish its constant recurrence. Its intensity remains constant & has not to be rebuilt, in spite of lower touches, but its extension has been suspended & is not yet remanifested. For one day, at least, there was a practical suspension of all kamananda (maithuna) except, possibly, in obscurer or suppressed movements.
   Ritam of trikaldrishti is still successful[ly] resisted, although it is more frequent than it was when the forward movement was suspended. It is, however, progressively purifying itself of error. Aishwarya & ishita are also becoming more & more effective & exultantly effective, in accordance with the mornings lipi; for the bar or prohibition against exultation is now withdrawn, because harsha of the lower mind (joy of fulfilled desire) is now being replaced by chanda saumyata of the anandamaya observation in the desireless sakshi. Formerly, will always created immediately a reactive opposition which brought about, and more often than not with either immediate or eventual effectuality, different or reverse movements. Now this principle of resistance is less frequent, less confident or not at all confident, tired and seldom eventually effective except in the pure physical object or in things of the karma & even there its power is slowly but steadily waning. The triumphant immediate force with which it acted, is almost dead; when a ghost of it revives, it is almost immediately tired, & if it persists, persists with difficulty.

r1914 05 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The main obstacle now to progress is the imperfection of that layer in the koshas of the being which represents the meeting-place of the prana & the anna in the most physical action of the former principle. This imperfection exaggerated not only insists on the habitual symptoms of roga, but it is a channel for the perpetuation of the previous habits of the mentality. It is aided by the tamasic ananda in the mind which enjoys & seeks to materialise all suggestions of inertia, defeat, collapse etc. Eg. it being noted that the tejasic difficulties of the assimilation could not Reestablish themselves, this tamasic mentality at once sought to restore them & succeeded in rendering them once more active.
   Lipis

r1914 07 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The movement now being imposed on the mind is to associate always Tapas & Prakasha. Every perception must be envisaged as a force applied in the mind, every force as a perception energised. In this way by rectification in ritam the unity of Chit & Tapas will be Reestablished.
   Brahman

r1914 07 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Continued reaction. Utthapana fails to Reestablish itself.
   Karma

r1914 10 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   It is definitely fixed that udasinata is to be replaced by sama-bhoga & sama Ananda. There need, therefore, be no attempt to Reestablish udasinata. Essentially it is there behind.
   ***

r1914 10 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is as yet no new perceptible advance of any kind, rather an attempt of old confusions to Reestablish themselves,the result, it is suggested, of an attempt yesterday of the Tapas to move forward rapidly & get rid of movements of relapse, at least in the subjectivity.
   The truth is that there is an alternation of states, the divine & the human, the illumined and the partially obscure, where there is pale tejas, not ritam jyotih. This alternation tends towards the elimination of the mortal and obscure and the normalisation of the divine and luminous.

r1914 11 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   All this can now be Reestablished in the cadre of the satyam ritam brihat.
   ***

r1914 11 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Kamananda still continues (10.30 pm) when there is smarana. The freedom from Asana & Smarana has not yet been Reestablished.
   ***

r1914 12 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The affection of the eye continues; it is evidently connected with cold, which it materialises; the materialisation of actual cold (catarrh) is not effective, but it has Reestablished with great difficulty certain remnants. Cough does not materialise in spite of exposure.
   ***

r1915 01 01a, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Doubt of the Yoga-siddhi can no longer be Reestablished. There is only uncertainty of the rapidity.
   ***

r1915 05 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samadhi is gradually Reestablishing continuity of active drishya.
   ***

r1915 05 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Krishna-darshana is Reestablished in its first intensity; the difficulty of the unbeautiful face concealing the Sarva-sundara is conquered in fact, though it attempts to return & does recur as a reminiscent experience. The second intensity is now more frequent and more secure as founded on a firmer foundation of the first intensity.
   PreliminaryKrishna sensed behind the disguise

r1917 01 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Krishnakali has Reestablished its force, increased with an entire hold of Ananda-vijnana.
   The Anandas continue to grow slowly.

r1917 03 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Almost all the recent gains of the siddhi have been temporarily denied by the results of the attack; but they have a stronger & swifter tendency to revive, even though they are not entirely Reestablished
   The siddhi begins to recover from the attack.

r1918 03 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The sadhana is going through what would formerly have been a relapse but is now a process of readjustment through the permission of the intellectual action trying to Reestablish itself, but bringing about at each step a farther diminution of its power to return.
   The first two chatusthayas are being steadily confirmed in their completeness and the touches of denial are being eliminated. The first is practically complete in its armour of passive samata, almost complete in the active. The second is feebly besieged at times, but the completion of the dasya and the chandibhava is evident. The latter is only deficient in hasya.

r1918 04 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Tapas is now very strong; in the field of exercise the obstacle has no longer a genuine power of resistance, but only of persistence and this again persists only by a persistent recurrence which gives it after much difficulty the power for a time to Reestablish itself rather than by a right of its own in the environment. This is even when the tapas is without knowledge of trikaldrishti. The movement has now begun which will turn Time from an obstacle with which the personal Tapas had to struggle into an instrument which the personal Tapas, become that of the transcendent will working upon the universal to modify it as well as through the universal, will use for the disposition of its results. This movement is as yet only initial; as it advances tapas and trikaldrishti will become entirely reconciled and identified. Trikaldrishti increases in frequency and has begun to carry with it the right perception of Time.
   This development enables the Chandi in the devibhava to affirm its characteristic singhi element more firmly. The ishwarabhava and attahasya are preparing to grow upon the system.

r1919 08 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Lipi 13 3 6 These are the siddhis which have to be brought forward and on which, in addition to the gnosis of jnana and T the Shakti is most tending to concentrate.There is an attempt also to redevelop or rather to remanifest and Reestablish the once manifested stable basis of the K. Ananda.
   K.A is Reestablished, but not with a full force or continuity.
   In the Samadhi there is some revival of the full force of dream coherence; also occurrence of an absolute firmness of dream vision

r1919 08 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   K.A increases in the seer logistic ananda, but was discontinued late at night. The obstruction is yielding with much resistance and retardation.The two first siddhis are well Reestablished in Devihasya.
   ***

r1920 02 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The idealistic force is strong enough to Reestablish its hold.
   MS or

r1920 02 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Ananda is being Reestablished in continuity after interruption.
   Sahaituka has recommenced, but yet in a crude initial form. (since yesterday)

r1927 01 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Again a strong attack and confusion in the morning. Attempt of the chaos of the mind movements to Reestablish its reign under pretence of transforming finally the supramentality into gnosis.
   ***

The Dwellings of the Philosophers, #unset, #Anonymous, #Various
  monuments would have permitted us to Reestablish the truth. Among the motifs surrounding
  one archivolt of the northern porch of the Beauvais Cathedral, is represented pushing his
  --
  immediately discover their exact Reestablished meanings. For, if French is truly Hellenic as to
  its basis, its meaning became modified in the course of centuries as it went further from its
  --
  each other in propagating this unforgivable error. We shall briefly Reestablish the truth. Alfred
  de Caix (5) , after having said that Louis de Pelleve had died in poverty in 1660, adds:
  --
  symbols, one will have very little trouble in Reestablishing the esoteric order in accordance
  with the Work. The enigma will be easy to decipher and the issue of the twofold sulphur will

WORDNET



--- Overview of verb reestablish

The verb reestablish has 1 sense (first 1 from tagged texts)
                  
1. (1) restore, reinstate, reestablish ::: (bring back into original existence, use, function, or position; "restore law and order"; "reestablish peace in the region"; "restore the emperor to the throne")












IN WEBGEN [10000/11]

https://military.wikia.org/wiki/Estonian_government-in-exile#Failure_to_reestablish_independence
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Adderly (1986 - 1988) - Revolved around former spy trying to reestablish his career after getting his hand smashed by a mace-wielding villain.
Koukaku Kidoutai: SAC_2045 -- -- Production I.G, Sola Digital Arts -- 12 eps -- Manga -- Action Military Sci-Fi Police Mecha Seinen -- Koukaku Kidoutai: SAC_2045 Koukaku Kidoutai: SAC_2045 -- The year is 2045, and artificial intelligence has undergone tremendous developments. Governments use them as weapons, engaging in never-ending warfare to sustain their economies. The mercenary group GHOST, headed by Major Motoko Kusanagi, is no stranger to this landscape. However, the rapid innovation of this technology causes a new threat to loom over the horizon. -- -- Having left Public Security Section 9, Kusanagi and her group are involved in many operations worldwide related to these proxy wars. But a seemingly simple job of locating an arms dealer drags GHOST into a hidden conflict against cybernetically enhanced individuals, who have inexplicably gained extreme intelligence and physical abilities. Dubbed "post-humans," their emergence sets off a chain of events leading to the reunion of Section 9. Armed with a new mission, it is up to Kusanagi and her reestablished team to prevent global chaos at the hands of these post-humans. -- -- ONA - Apr 23, 2020 -- 26,133 6.67
Sekaiichi Hatsukoi -- -- Studio Deen -- 12 eps -- Manga -- Comedy Drama Romance Shounen Ai -- Sekaiichi Hatsukoi Sekaiichi Hatsukoi -- After having to deal with jealousy from his co-workers for working under his father's name, prideful literary editor Ritsu Onodera is determined to establish himself in the industry. To accomplish this, he quits his job at his father's publishing company and transfers to Marukawa Publishing. But instead of being placed in their literary division, Ritsu finds himself working as the rookie manga editor for the Emerald editing department, a team that operates under extremely tight schedules in order to meet deadlines. There, Ritsu is introduced to the infamous editor-in-chief Masamune Takano, a persistent man who strives for results. -- -- As it turns out, Takano is actually Ritsu's high school love, and it is the aftermath of that heartbreak has caused Ritsu's reluctance to fall in love again. Now with the two reunited after several years of separation, the reestablishment of their relationship is marked by Takano's vow to make Ritsu say that he loves him again. -- -- Sekaiichi Hatsukoi follows three couples that are interconnected within the manga industry, with each being subject to the budding of first love. -- -- -- Licensor: -- Funimation -- TV - Apr 9, 2011 -- 179,884 7.76
Sekaiichi Hatsukoi -- -- Studio Deen -- 12 eps -- Manga -- Comedy Drama Romance Shounen Ai -- Sekaiichi Hatsukoi Sekaiichi Hatsukoi -- After having to deal with jealousy from his co-workers for working under his father's name, prideful literary editor Ritsu Onodera is determined to establish himself in the industry. To accomplish this, he quits his job at his father's publishing company and transfers to Marukawa Publishing. But instead of being placed in their literary division, Ritsu finds himself working as the rookie manga editor for the Emerald editing department, a team that operates under extremely tight schedules in order to meet deadlines. There, Ritsu is introduced to the infamous editor-in-chief Masamune Takano, a persistent man who strives for results. -- -- As it turns out, Takano is actually Ritsu's high school love, and it is the aftermath of that heartbreak has caused Ritsu's reluctance to fall in love again. Now with the two reunited after several years of separation, the reestablishment of their relationship is marked by Takano's vow to make Ritsu say that he loves him again. -- -- Sekaiichi Hatsukoi follows three couples that are interconnected within the manga industry, with each being subject to the budding of first love. -- -- TV - Apr 9, 2011 -- 179,884 7.76



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