TERMS STARTING WITH
codes ::: 1. (jargon) Programs. This usage is common among scientific computing people who use supercumputers for heavy-duty number crunching.2. (cryptography) Something to do with cryptography.[Jargon File] (1994-10-28)
codes 1. "jargon" Programs. This usage is common among scientific computing people who use {supercumputers} for heavy-duty {number crunching}. 2. "cryptography" Something to do with {cryptography}. [{Jargon File}] (1994-10-28)
codes of practice: ethical guidelines produced by psychological organisations such as the BPS and the APA, containing advice on research and practice.
TERMS ANYWHERE
404 "abuse" Someone who's clueless. From the {web} message "404, URL Not Found" meaning that the document you've tried to access can't be located. "Don't bother asking him...he's 404, man". 404 is one of the standard response codes of the {telnet} {protocol} on which the web's {HTTP} is based. The first 4 indicates a client error such as a mistyped URL. The middle 0 refers to a general syntax error. The last 4 just indicates the specific error in the group of 40x, which also includes 400: Bad Request, 401: Unauthorized, etc. (2000-03-18)
abhisamAcArikAsīla. (C. biqiu weiyi; J. biku igi; K. pigu wiŭi 比丘威儀). In PAli, "virtuous (or proper) conduct"; often abbreviated simply as abhisamAcArikA. The term may be used generically to refer to the basic moral codes (sĪLA) that are followed by all Buddhists, whether lay or monastic. More specifically, in the context of the Buddhist monastic codes (VINAYA), abhisamAcArikA refers to the broad standards of behavior and norms that are expected of a monk (BHIKsU) or nun (BHIKsUnĪ) living in a monastery. In the monastic tradition, we find a distinction between two kinds of moral discipline. The first is abhisamAcArikAsīla, which indicates a set of more mundane, external prescriptions including how a monk should treat his superior and how a monastery should be maintained from day to day. For example, the abhisamAcArikA section of the MAHASAMGHIKA VINAYA includes detailed instructions on how and when to hold the recitation of the monastic rules (UPOsADHA). The text lists the spaces that are appropriate for this ritual and gives detailed instructions on how the space is to be cleaned and prepared for the recitation. As with other monastic instructions, these rules are accompanied by a story that serves as an impetus for the making of the rule. The second type of moral discipline is ADIBRAHMACARIYAKASĪLA, which are rules of conduct that will lead one further toward the complete eradication of suffering (DUḤKHA). AbhisamAcArikAsīla is understood to be the lesser discipline with mundane ends, while Adibrahmacariyakasīla is understood to be the higher transcendent discipline.
Adaptor ::: (tool) (Automatic DAta Parallelism TranslatOR) A source to source transformation tool that transforms data parallel programs written in Fortran 77 node programs with message passing. The new generated source codes have to be compiled by the compiler of the parallel computer.Version 1.0 runs on CM-5, iPCS/860, Meiko CS1/CS2, KSR 1, SGI, Alliant or a network of Suns or RS/6000s. .[Connection with Thomas Brandes and GMD?] (1993-06-01)
Adaptor "tool" (Automatic DAta Parallelism TranslatOR) A source to source transformation tool that transforms {data parallel} programs written in {Fortran 77} with {array} extensions, parallel loops, and layout directives to parallel programs with explicit {message passing}. ADAPTOR generates {Fortran 77} host and node programs with message passing. The new generated source codes have to be compiled by the compiler of the parallel computer. Version 1.0 runs on {CM-5}, {iPCS/860}, {Meiko CS1}/CS2, {KSR 1}, {SGI}, {Alliant} or a network of {Suns} or {RS/6000s}. {(ftp://ftp.gmd.de/gmd/adaptor/adp_1.0.tar.Z)}. [Connection with Thomas Brandes and GMD?] (1993-06-01)
adhikarana. (T. rtsod pa; C. zhengshi/zhengsong; J. joji/josho; K. chaengsa/chaengsong 諍事/諍訟). In PAli and Sanskrit, "legal question" or "case," an important term in the VINAYA. Legal questions or cases are of four kinds: (1) those arising out of a dispute, (2) those arising out of censure, (3) those arising out of an offense, and (4) those arising out of an obligation. (1) Legal questions or cases arising out of a dispute are of eighteen kinds and deal primarily with what does and does not pertain to the monastic code, what is and is not sanctioned by the rules of vinaya, and what is an especially grievous offense, such as "defeat" (PARAJIKA), vs. what is nongrievous. (2) Legal questions or cases arising out of censure are involved with whether or not a monk has fallen away from morality or good habits, fallen away from right view, or fallen away from right livelihood. (3) Legal questions or cases arising out of offenses deal with misdeeds classified under five headings: viz., pArAjika, SAMGHADIsEsA, PAYATTIKA, PRATIDEsANĪYA, or DUsKṚTA, or under seven headings: viz., the above five plus miscellaneous grave, but unconsummated offenses (STHuLATYAYA, P. thullaccaya), and mischievous talk (DURBHAsITA, P. dubbhAsita). (5) Legal questions or cases arising out of obligation concern the jurisdiction of resolutions and formal acts passed by the SAMGHA. In the final section of the monastic codes of conduct (PRATIMOKsA), seven specific methods of resolving disputes (ADHIKARAnAsAMATHA) are offered.
Aiken code "data" An alternative form of the {Binary Coded Decimal} (BCD) system for encoding numbers. Where BCD encodes each decimal digit in normal binary, Aiken code uses the encoding shown below. This is supposed to be less prone to corruption. The following table shows the encoding of each decimal digit, D, in BCD and Aiken code: D BCD Aiken 0 0000 0000 1 0001 0001 2 0010 0010 3 0011 0011 4 0100 0100 5 0101 1011 (inverted 4) 6 0110 1100 (inverted 3) 7 0111 1101 (inverted 2) 8 1000 1110 (inverted 1) 9 1001 1111 (inverted 0) The Aiken code was probably designed by {Howard Aiken} in the 1940s or 1950s for use in data transmission. Compare: {Gray code}. [What is it good for and why?] (2007-07-16)
Akankheyyasutta. (C. Yuan jing; J. Gangyo; K. Won kyong 願經). In PAli, "Discourse on What One May Wish," the sixth sutta in the MAJJHIMANIKAYA (a separate SARVASTIVADA recension appears as SuTRA no. 105 in the Chinese translation of the MADHYAMAGAMA, and a recension of uncertain affiliation in the Chinese translation of the EKOTTARAGAMA); preached by the Buddha to a group of disciples in the JETAVANA grove in the town of sRAVASTĪ. The Buddha describes how a monk who wishes for all good things to come to himself, his fellow monks, and his lay supporters should restrain his sense faculties by seeing danger (ADĪNAVA) in the slightest fault and by abiding by the dictates of the disciplinary codes (PRATIMOKsA). This restraint will allow him to develop morality (sĪLA), meditative concentration (SAMADHI), and liberating wisdom (PRAJNA), leading to the destruction of the contaminants (ASRAVAKsAYA).
Alan Turing "person" Alan M. Turing, 1912-06-22/3? - 1954-06-07. A British mathematician, inventor of the {Turing Machine}. Turing also proposed the {Turing test}. Turing's work was fundamental in the theoretical foundations of computer science. Turing was a student and fellow of {King's College Cambridge} and was a graduate student at {Princeton University} from 1936 to 1938. While at Princeton Turing published "On Computable Numbers", a paper in which he conceived an {abstract machine}, now called a {Turing Machine}. Turing returned to England in 1938 and during World War II, he worked in the British Foreign Office. He masterminded operations at {Bletchley Park}, UK which were highly successful in cracking the Nazis "Enigma" codes during World War II. Some of his early advances in computer design were inspired by the need to perform many repetitive symbolic manipulations quickly. Before the building of the {Colossus} computer this work was done by a roomful of women. In 1945 he joined the {National Physical Laboratory} in London and worked on the design and construction of a large computer, named {Automatic Computing Engine} (ACE). In 1949 Turing became deputy director of the Computing Laboratory at Manchester where the {Manchester Automatic Digital Machine}, the worlds largest memory computer, was being built. He also worked on theories of {artificial intelligence}, and on the application of mathematical theory to biological forms. In 1952 he published the first part of his theoretical study of morphogenesis, the development of pattern and form in living organisms. Turing was gay, and died rather young under mysterious circumstances. He was arrested for violation of British homosexuality statutes in 1952. He died of potassium cyanide poisoning while conducting electrolysis experiments. An inquest concluded that it was self-administered but it is now thought by some to have been an accident. There is an excellent biography of Turing by Andrew Hodges, subtitled "The Enigma of Intelligence" and a play based on it called "Breaking the Code". There was also a popular summary of his work in Douglas Hofstadter's book "Gödel, Escher, Bach". {(http://AlanTuring.net/)}. (2001-10-09)
aliasing ::: 1. (jargon) When several different identifiers refer to the same object. The term is very general and is used in many contexts.See alias, aliasing bug, anti-aliasing.2. (hardware) (Or shadowing) Where a hardware device responds at multiple addresses because it only decodes a subset of the address lines, so different values on the other lines are ignored. (1998-03-13)
aliasing 1. "jargon" When several different identifiers refer to the same object. The term is very general and is used in many contexts. See {alias}, {aliasing bug}, {anti-aliasing}. 2. "hardware" (Or "shadowing") Where a hardware device responds at multiple addresses because it only decodes a subset of the {address lines}, so different values on the other lines are ignored. (1998-03-13)
Also entity identification, entity chunking, and entity extraction. ::: A subtask of information extraction that seeks to locate and classify named entity mentions in unstructured text into pre-defined categories such as the person names, organizations, locations, medical codes, time expressions, quantities, monetary values, percentages, etc.
AMD 29000 ::: (processor) A RISC microprocessor descended from the Berkley RISC design. Like the SPARC design that was introduced shortly afterward, the 29000 has a introduced before the SPARC, it has a more elegant method of register management.The 29000 has 64 global registers, in comparison to the SPARC's eight. In addition, the 29000 allows variable sized windows allocated from the 128 1 to 128 registers. This flexibility, plus the large set of global registers, makes register allocation easier than in SPARC.There is no special condition code register - any general register is used instead, allowing several condition codes to be retained, though this sometimes (up to sixteen) is taken, the cache supplies instructions during the initial memory access delay.Registers aren't saved during interrupts, allowing the interrupt routine to determine whether the overhead is worthwhile. In addition, a form of register popular RISC processor. The 29000 also includes an MMU and support for the AMD 29027 FPU. (1995-06-19)
AMD 29000 "processor" A {RISC} {microprocessor} descended from the {Berkley RISC} design. Like the {SPARC} design that was introduced shortly afterward, the 29000 has a large {register set} split into local and global sets. But though it was introduced before the SPARC, it has a more elegant method of register management. The 29000 has 64 global registers, in comparison to the SPARC's eight. In addition, the 29000 allows variable sized windows allocated from the 128 register stack {cache}. The current window or stack frame is indicated by a stack pointer, a pointer to the caller's frame is stored in the current frame, like in an ordinary stack (directly supporting stack languages like {C}, a {CISC}-like philosophy). Spills and fills occur only at the ends of the cache, and registers are saved/loaded from the memory stack. This allows variable window sizes, from 1 to 128 registers. This flexibility, plus the large set of global registers, makes {register allocation} easier than in SPARC. There is no special {condition code register} - any general register is used instead, allowing several condition codes to be retained, though this sometimes makes code more complex. An {instruction prefetch} buffer (using {burst mode}) ensures a steady instruction stream. To reduce delays caused by a branch to another stream, the first four new instructions are cached and next time a cached branch (up to sixteen) is taken, the cache supplies instructions during the initial memory access delay. Registers aren't saved during interrupts, allowing the interrupt routine to determine whether the overhead is worthwhile. In addition, a form of register access control is provided. All registers can be protected, in blocks of 4, from access. These features make the 29000 useful for embedded applications, which is where most of these processors are used, allowing it the claim to be "the most popular RISC processor". The 29000 also includes an {MMU} and support for the {AMD 29027} {FPU}. (1995-06-19)
American Standard Code for Information Interchange "character, standard" The basis of {character sets} used in almost all present-day computers. {US-ASCII} uses only the lower seven {bits} ({character points} 0 to 127) to convey some {control codes}, {space}, numbers, most basic punctuation, and unaccented letters a-z and A-Z. More modern {coded character sets} (e.g., {Latin-1}, {Unicode}) define extensions to ASCII for values above 127 for conveying special {Latin characters} (like accented characters, or {German} ess-tsett), characters from non-Latin writing systems (e.g., {Cyrillic}, or {Han characters}), and such desirable {glyphs} as distinct open- and close-{quotation marks}. ASCII replaced earlier systems such as {EBCDIC} and {Baudot}, which used fewer bytes, but were each {broken} in their own way. Computers are much pickier about spelling than humans; thus, {hackers} need to be very precise when talking about characters, and have developed a considerable amount of verbal shorthand for them. Every character has one or more names - some formal, some concise, some silly. Individual characters are listed in this dictionary with alternative names from revision 2.3 of the {Usenet} ASCII pronunciation guide in rough order of popularity, including their official {ITU-T} names and the particularly silly names introduced by {INTERCAL}. See {V} {ampersand}, {asterisk}, {back quote}, {backslash}, {caret}, {colon}, {comma}, {commercial at}, {control-C}, {dollar}, {dot}, {double quote}, {equals}, {exclamation mark}, {greater than}, {hash}, {left bracket}, {left parenthesis}, {less than}, {minus}, {parentheses}, {oblique stroke}, {percent}, {plus}, {question mark}, {right brace}, {right brace}, {right bracket}, {right parenthesis}, {semicolon}, {single quote}, {space}, {tilde}, {underscore}, {vertical bar}, {zero}. Some other common usages cause odd overlaps. The "
androgen insensitivity syndrome ::: A condition in which, due to a defect in the gene that codes for the androgen receptor, testosterone cannot act on its target tissues.
ASCII character table "character" The following list gives the {octal}, decimal and {hexadecimal} {ASCII} codes for each character along with its printed representation and common name(s). Oct Dec Hex Name 000 0 0x00 NUL 001 1 0x01 SOH, Control-A 002 2 0x02 STX, Control-B 003 3 0x03 ETX, Control-C 004 4 0x04 EOT, Control-D 005 5 0x05 ENQ, Control-E 006 6 0x06 ACK, Control-F 007 7 0x07 BEL, Control-G 010 8 0x08 BS, backspace, Control-H 011 9 0x09 HT, tab, Control-I 012 10 0x0a LF, line feed, newline, Control-J 013 11 0x0b VT, Control-K 014 12 0x0c FF, form feed, NP, Control-L 015 13 0x0d CR, carriage return, Control-M 016 14 0x0e SO, Control-N 017 15 0x0f SI, Control-O 020 16 0x10 DLE, Control-P 021 17 0x11 DC1, XON, Control-Q 022 18 0x12 DC2, Control-R 023 19 0x13 DC3, XOFF, Control-S 024 20 0x14 DC4, Control-T 025 21 0x15 NAK, Control-U 026 22 0x16 SYN, Control-V 027 23 0x17 ETB, Control-W 030 24 0x18 CAN, Control-X 031 25 0x19 EM, Control-Y 032 26 0x1a SUB, Control-Z 033 27 0x1b ESC, escape 034 28 0x1c FS 035 29 0x1d GS 036 30 0x1e RS 037 31 0x1f US 040 32 0x20 space 041 33 0x21 !, exclamation mark 042 34 0x22 ", double quote 043 35 0x23
ASCII character table ::: (character) The following list gives the octal, decimal and hexadecimal ASCII codes for each character along with its printed representation and common name(s). Oct Dec Hex Name000 0 0x00 NUL bracket, vertical bar, close curly bracket, tilde, delete. (1996-06-24)
Atlas Autocode "language" The {Autocode} for the {Ferranti} {Atlas}, which may have been the first commercial computer with {hardware-paged} {virtual memory}. Whereas other {autocodes} were basically {assembly languages}, Atlas Autocode was high-level and {block-structured}, resembling a cross between {Fortran} and {ALGOL 60}. It had {call-by value}, {loops (loop)}, {declarations}, {complex numbers}, {pointers}, {heap} and {stack} storage generators, {dynamic arrays}, and extensible {syntax}. (2000-04-03)
Baizhang qinggui. (J. Hyakujo shingi; K. Paekchang ch'onggyu 百丈清規). In Chinese, "Baizhang's Rules of Purity"; a monastic code distinctive to the CHAN school, attributed to the eminent Tang dynasty monk BAIZHANG HUAIHAI; the text is no longer extant, but it is abridged in the CHANMEN GUISHI. According to later Song-dynasty accounts, Baizhang wrote this QINGGUI ("pure rules") for the new monastery that he had helped establish on Mt. Baizhang. This monastery is considered by the Chan tradition to be the first independent Chan institution, and its unique monastic code is thus a symbol of the school's emancipation from the regulations of the Indian VINAYA tradition. The Baizhang qinggui is said to have emphasized the role of the abbot within monastic administration, the precedence of ordination age over monastic rank, and the importance of communal labor. The code also divides the Chan monastic institution into ten administrative offices and provides a general outline of the daily ritual activities in the monastery. This story of the promulgation of the code can be found in the biography of Baizhang in the SONG GAOSENG ZHUAN and JINGDE CHUANDENG LU, as well as in the preface attributed to Yang Yi (968-1024) in the 1335 edition of the Baizhang guishi. Whether Baizhang's monastic codes were ever compiled in written form, and if so, whether they bore this title, remain matters of scholarly controversy.
bar code "convention" A printed horizontal strip of vertical bars of varying widths, groups of which represent decimal digits and are used for identifying commercial products or parts. Bar codes are read by a bar code reader and the code interpreted either through {software} or a {hardware} decoder. All products sold in open trade are numbered and bar-coded to a worldwide standard, which was introduced in the US in 1973 and to the rest of the world in 1977. The Uniform Code Council in the US, along with the international article numbering authority, EAN International, allocate blocks of unique 12 or 13-digit numbers to member companies through a national numbering authority. In Britain this is the Article Number Association. Most companies are allocated 100,000 numbers that they can use to identify any of their products, services or locations. Each code typically contains a leading "quiet" zone, start character, data character, optional {check digit}, stop character and a trailing quiet zone. The check digit is used to verify that the number has been scanned correctly. The quiet zone could be white, red or yellow if viewed by a red scanner. Bar code readers usually use visible red light with a wavelength between 632.8 and 680 nanometres. [Details of code?] (1997-07-18)
bar code ::: (convention) A printed horizontal strip of vertical bars of varying widths, groups of which represent decimal digits and are used for identifying commercial products or parts. Bar codes are read by a bar code reader and the code interpreted either through software or a hardware decoder.All products sold in open trade are numbered and bar-coded to a worldwide standard, which was introduced in the US in 1973 and to the rest of the world in numbers that they can use to identify any of their products, services or locations.Each code typically contains a leading quiet zone, start character, data character, optional check digit, stop character and a trailing quiet zone. The readers usually use visible red light with a wavelength between 632.8 and 680 nanometres.[Details of code?] (1997-07-18)
bare metal 1. New computer hardware, unadorned with such snares and delusions as an {operating system}, an {HLL}, or even {assembler}. Commonly used in the phrase "programming on the bare metal", which refers to the arduous work of {bit bashing} needed to create these basic tools for a new computer. Real bare-metal programming involves things like building {boot PROMs} and {BIOS} chips, implementing basic {monitors} used to test {device drivers}, and writing the assemblers that will be used to write the compiler back ends that will give the new computer a real development environment. 2. "Programming on the bare metal" is also used to describe a style of {hand-hacking} that relies on bit-level peculiarities of a particular hardware design, especially tricks for speed and space optimisation that rely on crocks such as overlapping instructions (or, as in the famous case described in {The Story of Mel}, interleaving of opcodes on a magnetic drum to minimise fetch delays due to the device's rotational latency). This sort of thing has become less common as the relative costs of programming time and computer resources have changed, but is still found in heavily constrained environments such as industrial embedded systems, and in the code of hackers who just can't let go of that low-level control. See {Real Programmer}. In the world of personal computing, bare metal programming is often considered a {Good Thing}, or at least a necessary evil (because these computers have often been sufficiently slow and poorly designed to make it necessary; see {ill-behaved}). There, the term usually refers to bypassing the BIOS or OS interface and writing the application to directly access device registers and computer addresses. "To get 19.2 kilobaud on the serial port, you need to get down to the bare metal." People who can do this sort of thing well are held in high regard. [{Jargon File}]
Baudotbetical order "algorithm" /baw do bet' i k*l/ Sorted into an order where numerics and special characters are intermixed by sorting a 5-bit {Baudot code} file ignoring the numeric shift and unshift codes. (1997-02-11)
Baudotbetical order ::: (algorithm) /baw do bet' i k*l/ Sorted into an order where numerics and special characters are intermixed by sorting a 5-bit Baudot code file ignoring the numeric shift and unshift codes. (1997-02-11)
bca' yig. (chayik). In Tibetan, "constitution" or "charter"; the monastic codes promulgated at individual monasteries, which govern life at those centers. These individual codes supplement the much larger MuLASARVASTIVADA VINAYA, the primary source for the monastic code, and its summary in GUnAPRABHA's VINAYASuTRA, a medieval Indian summary of the monastic code. Each monastery has its own bca' yig, which sometimes is an oral code of best practices, sometimes a written document drawn up by a respected party. The bca' yig condenses customs, oral lore, and traditional documentation into a single constitution for the community, addressing specific questions to do with the governance of the monastery, the duties, responsibilities, and dress of monastic officers, the order of priority among members, and the procedures for arriving at binding decisions. It also codifies the observance of ritual activities. See also QINGGUI.
codes ::: 1. (jargon) Programs. This usage is common among scientific computing people who use supercumputers for heavy-duty number crunching.2. (cryptography) Something to do with cryptography.[Jargon File] (1994-10-28)
codes 1. "jargon" Programs. This usage is common among scientific computing people who use {supercumputers} for heavy-duty {number crunching}. 2. "cryptography" Something to do with {cryptography}. [{Jargon File}] (1994-10-28)
codes of practice: ethical guidelines produced by psychological organisations such as the BPS and the APA, containing advice on research and practice.
Bhadrakalpikasutra. (T. Bskal pa bzang po'i mdo/Mdo sde bskal bzang; C. Xianjie jing; J. Gengogyo; K. Hyon'gop kyong 賢劫經). In Sanskrit, "Auspicious Eon Scripture"; a MAHAYANA text in twenty-four chapters, written c. 200-250 CE and translated into Chinese by DHARMARAKsA in either 291 or 300 CE. In this scripture, the Buddha teaches a special concentration (SAMADHI) through the mastery of which bodhisattvas come to be equipped with 2,100 perfections (PARAMITA), 84,000 samAdhis and 84,000 codes (DHARAnĪ). He then lists the names of a thousand buddhas who will appear during the "auspicious eon" (BHADRAKALPA) due to the merit they obtained from practicing this samAdhi, as well as their residences, parents, disciples, spiritual powers, teachings, and so on. In the Tibetan BKA' 'GYUR the Bhadrakalpikasutra takes pride of place as the first in the sutra section (mdo sde); it is recited often, and it is not uncommon for the elaborate hagiographies (RNAM THAR) of important Tibetan religious figures or incarnations (SPRUL SKU) to identify their subject as an earlier rebirth of one of the thousand buddhas.
bīja. (T. sa bon; C. zhongzi; J. shuji; K. chongja 種子). In Sanskrit, "seed," a term used metaphorically in two important contexts: (1) in the theory of KARMAN, an action is said to plant a "seed" or "potentiality" in the mind, where it will reside until it fructifies as a future experience or is destroyed by wisdom; (2) in tantric literature, many deities are said to have a "seed syllable" or seed MANTRA that is visualized and recited in liturgy and meditation in order to invoke the deity. In the Chinese FAXIANG (YOGACARA) school, based on similar lists found in Indian Buddhist texts like the MAHAYANASAMGRAHA, a supplement to the YOGACARABHuMI, various lists of two different types of seeds are mentioned. (1) The primordial seeds (BENYOU ZHONGZI) and the continuously (lit. newly) acquired seeds (XINXUN ZHONGZI). The former are present in the eighth "storehouse consciousness" (ALAYAVIJNANA) since time immemorial, and are responsible for giving rise to a sentient being's basic faculties, such as the sensory organs (INDRIYA) and the aggregates (SKANDHA). The latter are acquired through the activities and sense impressions of the other seven consciousnesses (VIJNANA), and are stored within the eighth storehouse consciousness as pure, impure, or indeterminate seeds that may become activated again once the right conditions are in place for it to fructify. (2) Tainted seeds (youlou zhongzi) and untainted seeds (wulou zhongzi). The former are sowed whenever unenlightened activities of body, speech, and mind and the contaminants (ASRAVA) of mental defilements take place. The latter are associated with enlightened activities that do not generate such contaminants. In all cases, "full emergence" (SAMUDACARA, C. xiangxing) refers to the sprouting of those seeds as fully realized action. ¶ In tantric Buddhism the buddha field (BUDDHAKsETRA) is represented as a MAndALA with its inhabitant deities (DEVATA). The sonic source of the mandala and the deities that inhabit it is a "seed syllable" (bīja). In tantric practices (VIDHI; SADHANA) the meditator imagines the seed syllable emerging from the expanse of reality, usually on a lotus flower. The seed syllable is then visualized as transforming into the mandala and its divine inhabitants, each of which often has its own seed syllable. At the end of the ritual, the process is reversed and collapsed back into the seed syllable that then dissolves back into the nondual original expanse. Seed syllables in tantric Buddhism are connected with DHARAnĪ, mnemonic codes widespread in MahAyAna sutras that consist of strings of letters, often the first letter of profound terms or topics. These strings of letters in the dhAranĪ anticipate the MANTRAs found in tantric ritual practices. The tantric "seed syllable" is thought to contain the essence of the mantra, the letters of which are visualized as standing upright in a circle around the seed syllable from which the letters emerge and to which they return.
bit bashing (Also "bit diddling" or {bit twiddling}). Any of several kinds of low-level programming characterised by manipulation of {bit}, {flag}, {nibble}, and other smaller-than-character-sized pieces of data. These include low-level device control, encryption algorithms, checksum and error-correcting codes, hash functions, some flavours of graphics programming (see {bitblt}), and assembler/compiler code generation. May connote either tedium or a real technical challenge (more usually the former). "The command decoding for the new tape driver looks pretty solid but the bit-bashing for the control registers still has bugs." See also {bit bang}, {mode bit}.
bit-paired keyboard "hardware" (Obsolete, or "bit-shift keyboard") A non-standard keyboard layout that seems to have originated with the {Teletype} {ASR-33} and remained common for several years on early computer equipment. The ASR-33 was a mechanical device (see {EOU}), so the only way to generate the character codes from keystrokes was by some physical linkage. The design of the ASR-33 assigned each character key a basic pattern that could be modified by flipping bits if the SHIFT or the CTRL key was pressed. In order to avoid making the thing more of a Rube Goldberg {kluge} than it already was, the design had to group characters that shared the same basic {bit pattern} on one key. Looking at the {ASCII} chart, we find: high low bits bits 0000 0001 0010 0011 0100 0101 0110 0111 1000 1001 010 ! "
Bodhisattvabhumi. (T. Byang chub sems dpa'i sa; C. Pusa dichi jing; J. Bosatsujijikyo; K. Posal chiji kyong 菩薩地持經). In Sanskrit, "The Bodhisattva Stages"; a treatise on the entire vocation and training of a BODHISATTVA, attributed to MAITREYA/MAITREYANATHA or ASAnGA (c. fourth century CE), the effective founder of the YOGACARA school. Sanskrit and Tibetan recensions are extant, as well as three different renderings in Chinese: (1) Pusa dichi jing, translated by DHARMAKsEMA between 414-421 CE, which is also abbreviated as the "Treatise on the Bodhisattva Stages" (C. Dichi lun; J. Jijiron; K. Chiji non); (2) Pusa shanjie jing, translated by GUnAVARMAN in 431 CE; and (3) a version incorporated as the fifteenth section of XUANZANG's Chinese translation of Asanga's YOGACARABHuMIsASTRA. In the Tibetan BSTAN 'GYUR, the Bodhisattvabhumi appears as the sixteenth and penultimate part of the fundamental section (sa'i dngos gzhi) of the YogAcArabhumi (which has a total of seventeen sections), but it is set apart as a separate work in 6,000 lines. The Bodhisattvabhumi explains in three major sections the career and practices of a bodhisattva. The chapters on the abodes (vihArapatala) in the second major division and the chapter on stages (bhumipatala) in the third section are considered especially important, because they provide a systematic outline of the soteriological process by which a bodhisattva attains enlightenment. ¶ In contrast to the ten stages (DAsABHuMI) of the bodhisattva path that are described in the DAsABHuMIKASuTRA, the Bodhisattvabhumi instead outlines a system of seven stages (BHuMI), which are then correlated with the thirteen abodes (VIHARA): (1) The stage of innate potentiality (gotrabhumi), which corresponds to the abode of innate potentiality (gotravihAra); (2) the stage of the practice of resolute faith (adhimukticaryAbhumi), corresponding to the abode of resolute faith (adhimukticaryAvihAra); (3) the stage of superior aspiration (suddhAdhyAsayabhumi), which corresponds to the abode of extreme bliss (pramuditavihAra); (4) the stage of carrying out correct practices (caryApratipattibhumi), which includes the abode of superior morality (adhisīlavihAra), the abode of superior concentration (adhicittavihAra), and the abode of the superior wisdom (adhiprajNavihAra), i.e., the abode of superior insight associated with the factors of enlightenment (bodhipaksyapratisaMyukto 'dhiprajNavihAra), the abode of superior insight associated with the truths (satyapratisaMyukto 'dhiprajNavihAra), the abode of superior insight associated with the cessation of dependently arisen transmigration (pratītyasamutpAdapravṛttinivṛttipratisaMyukto 'dhiprajNavihAra), and the signless abode of applied practices and exertion (sAbhisaMskArasAbhoganirnimittavihAra); (5) the stage of certainty (niyatabhumi), which is equivalent to the signless abode that is free from application and exertion (anAbhoganirnimittavihAra); (6) the stage of determined practice (niyatacaryAbhumi), which corresponds to the abode of analytical knowledge (pratisaMvidvihAra); (7) the stage of arriving at the ultimate (nisthAgamanabhumi), which correlates with the abode of ultimate consummation [viz., of bodhisattvahood] (paramavihAra) and the abode of the tathAgata (tathAgatavihAra). In this schema, the first two stages are conceived as preliminary stages of the bodhisattva path: the first stage, the stage of innate potentiality (gotrabhumi), is presumed to be a state in which the aspiration for enlightenment (BODHICITTA) has yet to be generated; the second stage, the stage of the practice of resolute faith (adhimukticaryAbhumi), is referred to as the stage of preparation (saMbhArAvasthA) and applied practice (prayogAvasthA) in the case of the fivefold YOGACARA mArga schema, or alternatively to the ten faiths, ten abodes, ten practices, and ten dedications in the case of the comprehensive fifty-two stage bodhisattva path presented in the AVATAMSAKASuTRA, PUSA YINGLUO BENYE JING, and RENWANG JING. The third stage, the stage of superior aspiration, is regarded as corresponding to the first of the ten bhumis in the Dasabhumikasutra; the fourth stage of carrying out correct practices corresponds to the second through seventh bhumis in that rival schema; the fifth stage of certainty pertains to the eighth bhumi; the stage of determined practice to the ninth bhumi; and the stage of arriving at the ultimate to the tenth bhumi. In fact, however, the seven-bhumi schema of the Bodhisattvabhumi and the ten-bhumi schema of the Dasabhumikasutra developed independently of each other and it requires consider exegetical aplomb to correlate them. ¶ The Bodhisattvabhumi also serves as an important source of information on another crucial feature of bodhisattva practice: the MahAyAna interpretation of a set of moral codes specific to bodhisattvas (BODHISATTVAsĪLA). The chapter on precepts (sīlapatala) in the first major section of the text provides an elaborate description of MahAyAna precepts, which constitute the bodhisattva's perfection of morality (sĪLAPARAMITA). These precepts are classified into the "three sets of pure precepts" (trividhAni sīlAni; C. sanju jingjie, see sĪLATRAYA; TRISAMVARA): (1) the saMvarasīla, or "restraining precepts," (cf. SAMVARA), which refers to the "HĪNAYANA" rules of discipline (PRATIMOKsA) that help adepts restrain themselves from all types of unsalutary conduct; (2) practicing all virtuous deeds (kusaladharmasaMgrAhakasīla), which accumulates all types of salutary conduct; and (3) sattvArthakriyAsīla, which involve giving aid and comfort to sentient beings. Here, the first group corresponds to the generic hīnayAna precepts, while the second and third groups are regarded as reflecting a specifically MahAyAna position on morality. Thus, the three sets of pure precepts are conceived as a comprehensive description of Buddhist views on precepts, which incorporates both hīnayAna and MahAyAna perspectives into an overarching system. A similar treatment of the three sets of pure precepts is also found in the Chinese apocryphal sutra FANWANG JING (see APOCRYPHA), thus providing a scriptural foundation in East Asia for an innovation originally appearing in an Indian treatise. ¶ In Tibet, the Bodhisattvabhumi was a core text of the BKA' GDAMS sect, and its chapter on sīla was the basis for a large body of literature elaborating a VINAYA-type ritual for taking bodhisattva precepts in a MahAyAna ordination ceremony. The SA SKYA PA master Grags pa rgyal mtshan's explanation of CANDRAGOMIN's synopsis of the morality chapter, and TSONG KHA PA's Byang chub gzhung lam are perhaps the best known works in this genre. In Tibet, the SDOM GSUM genre incorporates the Bodhisattvabhumi's three sets of pure precepts into a new scheme that reconciles hīnayAna and MahAyAna with TANTRA.
bodhisattvasaMvara. (T. byang chub sems dpa'i sdom pa; C. pusa jie; J. bosatsukai; K. posal kye 菩薩戒). In Sanskrit, lit. "restraints for the BODHISATTVA"; the "restraints," "precepts," or code of conduct (SAMVARA) for someone who has made the bodhisattva vow (BODHISATTVAPRAnIDHANA; PRAnIDHANA) to achieve buddhahood in order to liberate all beings from suffering. The mainstream moral codes for monastics that are recognized across all forms of Buddhism are listed in the PRATIMOKsA, which refers to rules of discipline that help adepts restrain themselves from all types of unwholesome conduct. With the rise of various groups that came to call themselves the MAHAYANA, different sets of moral codes developed. These are formulated, for example, in the BODHISATTVABHuMI and Candragomin's BodhisattvasaMvaraviMsaka, and in later Chinese apocrypha, such as the FANWANG JING. The mainstream prAtimoksa codes are set forth in the Bodhisattvabhumi as saMvarasīla, or "restraining precepts." These are the first of three types of bodhisattva morality, called the "three sets of restraints" (TRISAMVARA), which are systematized fully in Tibet in works like TSONG KHA PA's Byang chub gzhung lam. It seems that in the early MahAyAna, people publicly took the famous bodhisattva vow, promising to achieve buddhahood in order to liberate all beings. A more formal code of conduct developed later, derived from a number of sources, with categories of root infractions and secondary infractions. The bodhisattva precepts, however, could be taken equally by laypeople and monastics, men and women, and formal ceremonies for conferring the precepts are set forth in a number of MahAyAna treatises. In addition, there appear to have been ceremonies for the confession of infractions, modeled on the UPOsADHA rituals. Some of the precepts have to do with interpersonal relations, prescribing the kind of altruistic behavior that one might expect from a bodhisattva. Others are grander, such as the precept not to destroy cities, and appear to presuppose a code of conduct for kings or other important figures in society. There is also the suggestion that the bodhisattva precepts supersede the prAtimoksa precepts: one of the secondary infractions of the bodhisattva code is not to engage in killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, or senseless speech when in fact it would be beneficial to do so. The great weight given to the precept not to reject the MahAyAna as being the word of the Buddha (BUDDHAVACANA) suggests that, throughout the history of the MahAyAna in India, there were concerns raised about the questionable origin of the MahAyAna sutras. With the rise of TANTRA, the "three restraints" (trisaMvara) of bodhisattva morality were refigured as the second of a new set of precepts, preceded by the prAtimoksa precepts and followed by the tantric vows. There was much discussion, especially in Tibetan SDOM GSUM (dom sum) literature, of the relationships among the three sets of restraints and of their compatibility with each other. ¶ Although there is much variation in the listings of bodhisattva precepts, according to one common list, the eighteen root infractions are: (1) to praise oneself and slander others out of attachment to profit or fame; (2) not to give one's wealth or the doctrine, out of miserliness, to those who suffer without protection; (3) to become enraged and condemn another, without listening to his or her apology; (4) to abandon the MahAyAna and teach a poor facsimile of its excellent doctrine; (5) to steal the wealth of the three jewels (RATNATRAYA); (6) to abandon the excellent doctrine; (7) to steal the saffron robes of a monk and beat, imprison, and or expel him from his life of renunciation, even if he has broken the moral code; (8) to commit the five deeds of immediate retribution (ANANTARYAKARMAN) i.e., patricide, matricide, killing an arhat, wounding a buddha, or causing dissent in the saMgha; (9) to hold wrong views; (10) to destroy cities and so forth; (11) to discuss emptiness (suNYATA) with sentient beings whose minds have not been trained; (12) to turn someone away from buddhahood and full enlightenment; (13) to cause someone to abandon completely the prAtimoksa precepts in order to practice the MahAyAna; (14) to believe that desire and so forth cannot be abandoned by the vehicle of the sRAVAKAs and to cause others to believe that view; (15) to claim falsely, "I have withstood the profound emptiness (sunyatA)"; (16) to impose fines on renunciates; to take donors and gifts away from the three jewels; (17) to cause meditators to give up the practice of sAMATHA; to take the resources of those on retreat and give them to reciters of texts; (18) to abandon the two types of BODHICITTA (the conventional and the ultimate). See also BODHISATTVAsĪLA.
bodhisattvasīla. (T. byang chub sems dpa'i tshul khrims; C. pusa jie; J. bosatsukai; K. posal kye 菩薩戒). In Sanskrit, "BODHISATTVA morality" or "bodhisattva precepts"; the rules of conduct prescribed by MAHAYANA literature for bodhisattvas, or beings intent on achieving buddhahood. These precepts appear in a variety of texts, including the chapter on morality (sīlapatala) in the BODHISATTVABHuMI and the Chinese FANWANG JING (*BrahmajAlasutra). Although there is not a single universally recognized series of precepts for bodhisattvas across all traditions of Buddhism, all lists include items such as refraining from taking life, refraining from boasting, refraining from slandering the three jewels (RATNATRAYA), etc. In the Bodhisattvabhumi, for example, the MahAyAna precepts are classified into the "three sets of pure precepts" (trividhAni sīlAni; C. sanju jingjie): (1) the saMvarasīla, or "restraining precepts," which refers to the so-called HĪNAYANA rules of discipline (PRATIMOKsA) that help adepts restrain themselves from all types of unsalutary conduct; (2) practicing all virtuous deeds (kusaladharmasaMgrAhakasīla), which accumulates all types of salutary conduct; and (3) sattvArthakriyAsīla, which involve giving aid and comfort to sentient beings. Here, the first group corresponds to the preliminary hīnayAna precepts, while the second and third groups reflect a uniquely MahAyAna position on morality. Thus, the three sets of pure precepts are conceived as a comprehensive description of Buddhist views on precepts (sarvasīla), which incorporates both hīnayAna and MahAyAna perspectives into an overarching system. A similar treatment of the three sets of pure precepts is also found in such Chinese indigenous sutras as Fanwang jing ("Sutra of BrahmA's Net") and PUSA YINGLUO BENYE JING (see APOCRYPHA), thus providing a scriptural foundation in East Asia for an innovation originally appearing in an Indian treatise. The Fanwang jing provides a detailed list of a list of ten major and forty-eight minor MahAyAna precepts that came to be known as the "Fanwang Precepts"; its listing is the definitive roster of bodhisattva precepts in the East Asian traditions. As in other VINAYA ordination ceremonies, the bodhisattva precepts are often taken in a formal ritual along with the bodhisattva vows (BODHISATTVAPRAnIDHANA; PRAnIDHANA). However, unlike the majority of rules found in the mainstream vinaya codes (prAtimoksa), the bodhisattva precepts are directed not only at ordained monks and nuns, but also may be taken by laypeople. Also, in contrast to the mainstream vinaya, there is some dispensation for violating the bodhisattvasīla, provided that such violations are done for the welfare and weal of other beings. See also BODHISATTVASAMVARA.
btoa "tool, messaging, algorithm, file format" /B too A/ A {binary} to {ASCII} conversion utility. btoa is a {uuencode} or {base 64} equivalent which addresses some of the problems with the uuencode standard but not as many as the base 64 standard. It avoids problems that some {hosts} have with spaces (e.g. conversion of groups of spaces to tabs) by not including them in its character set, but may still have problems on non-ASCII systems (e.g. {EBCDIC}). btoa is primarily used to transfer {binary files} between systems across connections which are not {eight-bit clean}, e.g. {electronic mail}. btoa takes adjacent sets of four binary {octets} and encodes them as five ASCII {octets} using ASCII characters '!' through to 'u'. Special characters are also used: 'x' marks the beginning or end of the archive; 'z' marks four consecutive zeros and 'y' (version 5.2) four consecutive spaces. Each group of four octets is processed as a 32-bit integer. Call this 'I'. Let 'D' = 85^4. Divide I by D. Call this result 'R'. Make I = I - (R * D) to avoid {overflow} on the next step. Repeat, for values of D = 85^3, 85^2, 85 and 1. At each step, to convert R to the output character add decimal 33 (output octet = R + ASCII value for '!'). Five output octets are produced. btoa provides some {integrity checking} in the form of a line {checksum}, and facilities for patching corrupted downloads. The {algorithm} used by btoa is more efficient than uuencode or base 64. ASCII files are encoded to about 120% the size of their binary sources. This compares with 135% for uuencode or base 64. {C source (ftp://hpux.csc.liv.ac.uk/hpux/Misc/btoa-5.2/)}. (version 5.2 - ~1994). Pre-compiled {MS-DOS} versions are also available. (1997-08-08)
btoa ::: (tool, messaging, algorithm, file format) /B too A/ A binary to ASCII conversion utility.btoa is a uuencode or base 64 equivalent which addresses some of the problems with the uuencode standard but not as many as the base 64 standard. It avoids to tabs) by not including them in its character set, but may still have problems on non-ASCII systems (e.g. EBCDIC).btoa is primarily used to transfer binary files between systems across connections which are not eight-bit clean, e.g. electronic mail.btoa takes adjacent sets of four binary octets and encodes them as five ASCII octets using ASCII characters '!' through to 'u'. Special characters are also used: 'x' marks the beginning or end of the archive; 'z' marks four consecutive zeros and 'y' (version 5.2) four consecutive spaces.Each group of four octets is processed as a 32-bit integer. Call this 'I'. Let 'D' = 85^4. Divide I by D. Call this result 'R'. Make I = I - (R * D) to avoid each step, to convert R to the output character add decimal 33 (output octet = R + ASCII value for '!'). Five output octets are produced.btoa provides some integrity checking in the form of a line checksum, and facilities for patching corrupted downloads.The algorithm used by btoa is more efficient than uuencode or base 64. ASCII files are encoded to about 120% the size of their binary sources. This compares with 135% for uuencode or base 64. . (version 5.2 - ~1994).Pre-compiled MS-DOS versions are also available. (1997-08-08)
byte-code ::: (file format, software) A binary file containing an executable program, consisting of a sequence of (op code, data) pairs.Byte-code op codes are most often fixed size binary patterns, but can be variable size. The data portion consists of zero or more bits whose format typically depends on the op code.A byte-code program is interpreted by a byte-code interpreter. The advantage of this technique compared with outputing machine code for some particular greater effort for each new taraget architecture than simply porting the interpreter.For example, Java is compiled to byte-code which runs on the Java Virtual Machine.(2006-05-29)
byte-code "file format, software" A {binary} file containing an {executable} program, consisting of a sequence of ({op code}, data) pairs. Byte-code op codes are most often fixed size {bit patterns}, but can be variable size. The data portion consists of zero or more {bits} whose format typically depends on the op code. A byte-code program is interpreted by a {byte-code interpreter}. The advantage of this technique compared with outputing {machine code} for some particular processor is that the same byte-code can be executed on any processor on which the byte-code interpreter runs. The byte-code may be compiled to machine code ("native code") for speed of execution but this usually requires significantly greater effort for each new taraget architecture than simply porting the interpreter. For example, {Java} is compiled to byte-code which runs on the {Java Virtual Machine}. (2006-05-29)
central processing unit ::: (architecture, processor) (CPU, processor) The part of a computer which controls all the other parts. Designs vary widely but, in general, the CPU (registers, cache, RAM and ROM) as well as various temporary buffers and other logic.The control unit fetches instructions from memory and decodes them to produce signals which control the other part of the computer. This may cause it to transfer data between memory and ALU or to activate peripherals to perform input or output.A parallel computer has several CPUs which may share other resources such as memory and peripherals.The term processor has to some extent replaced CPU, though RAM and ROM are not normally considered as part of a processor. This is particularly true of common modern microprocessors though there have been microprocessors which include RAM and/or ROM on the same integrated circuit.The CPU Info Center lists many kinds of CPU. (1998-10-21)
central processing unit "architecture, processor" (CPU, processor) The part of a computer which controls all the other parts. Designs vary widely but the CPU generally consists of the {control unit}, the {arithmetic and logic unit} (ALU), {registers}, temporary {buffers} and various other logic. The control unit fetches {instructions} from memory and decodes them to produce signals which control the other parts of the computer. These signals cause it to transfer data between memory and ALU or to activate {peripherals} to perform input or output. Various types of memory, including {cache}, {RAM} and {ROM}, are often considered to be part of the CPU, particularly in modern {microprocessors} where a single {integrated circuit} may contain one or more processors as well as any or all of the above types of memory. The CPU, and any of these components that are in separate chips, are usually all located on the same {printed circuit board}, known as the {motherboard}. This in turn is located in the {system unit} (sometimes incorrectly referred to as the "CPU"). A {parallel computer} has several CPUs which may share other resources such as memory and peripherals. The term "processor" has to some extent replaced "CPU", though RAM and ROM are not logically part of the processor. {List of processors (http://lldn.timesys.com/complete_list_of_processors)}. (2007-04-02)
Ch'obalsim chagyong mun. (初發心自警文). In Korean, "Personal Admonitions to Neophytes Who Have First Aroused the Mind," a primer of three short texts used to train Korean postulants and novices in the basics of Buddhist morality and daily practice, compiled during the middle of the Choson dynasty (1392-1910). The title of the primer is constructed by combining elements from its three constituent texts: (1) POJO CHINUL's (1158-1210) Kye ch'osim hagin mun ("Admonitions to Neophytes"), a vade mecum for monastic conduct directed to novices, monks, and SoN monks residing in the meditation hall; (2) WoNHYO's (617-686) PALSIM SUHAENG CHANG ("Arouse Your Mind and Practice") (-balsim is the first two Sinographs in the title of Palsim suhaeng chang); and (3) Yaun Kagu's (fl. c. 1376) Chagyong or Chagyong mun ("Self-Admonitions"), a set of ten behavioral codes to follow in religious development. The Ch'obalsim Chagyong mun continues today to be among the very first works read by male and female postulants in the monastic community.
code ::: 1. A system of symbols, letters, or words given certain arbitrary meanings, used for transmitting messages requiring secrecy or brevity. 2. A systematic collection of regulations and rules of procedure or conduct. codes.
coded character set ::: (character, standard) A mapping from a set of integers to a set of characters. This mapping is generally 1:1 (i.e., bijective), for example, the code position 65 in ASCII maps only to A, and it's the only position that maps to A.There are several standard coded character sets, the most widely used is ASCII, generally in its Latin-1 dialect, with Unicode becoming slowly more common; while EBCDIC and Baudot are extinct except in legacy systems.A coded character set may include letters, digits, punctuation, control codes, various mathematical and typographic symbols, and other characters. Each character in the set is represented by a unique character code (or code position). (1998-10-18)
coded character set "character, standard" A mapping, generally 1:1, from a set of {integers}, known as {character codes} or {code positions}, to a set of {characters} that may include letters, digits, punctuation, {control codes}, mathematical and typographic symbols. There are several {standard} coded character sets, the most widely used is {ASCII}, generally in its {Latin-1} dialect, with {Unicode} becoming slowly more common; while {EBCDIC} and {Baudot} are extinct except in {legacy systems}. (2009-01-06)
Code Division Multiple Access ::: (communications) (CDMA) (Or spread spectrum) A form of multiplexing where the transmitter encodes the signal using a pseudo-random sequence which the receiver also knows and can use to decode the received signal. Each different random sequence corresponds to a different communication channel.Motorola uses CDMA for digital cellular phones. Qualcomm pioneered the introduction of CDMA into wireless telephone services.(2001-03-28)
Code Division Multiple Access "communications" (CDMA) (Or "spread spectrum") A form of {multiplexing} where the transmitter encodes the signal using a {pseudorandom} sequence which the receiver also knows and can use to decode the received signal. Each different random sequence corresponds to a different communication channel. {Motorola} uses CDMA for digital mobile phones. Qualcomm pioneered the introduction of CDMA into wireless telephone services. (2001-03-28)
codist ::: n. --> A codifier; a maker of codes.
compress ::: 1. To feed data through any compression algorithm.2. (tool) The Unix program compress, now largely supplanted by gzip.Unix compress was written in C by Joseph M. Orost, James A. Woods et al., and was widely circulated via Usenet. It uses the Lempel-Ziv Welch algorithm and normally produces files with the suffix .Z.Compress uses variable length codes. Initially, nine-bit codes are output until they are all used. When this occurs, ten-bit codes are used and so on, until an implementation-dependent maximum is reached.After every 10 kilobytes of input the compression ratio is checked. If it is decreasing then the entire string table is discarded and information is collected from scratch.
compress 1. To feed data through any {compression} {algorithm}. 2. "tool" The {Unix} program "compress", now largely supplanted by {gzip}. Unix compress was written in {C} by Joseph M. Orost, James A. Woods et al., and was widely circulated via {Usenet}. It uses the {Lempel-Ziv Welch} {algorithm} and normally produces files with the suffix ".Z". Compress uses variable length codes. Initially, nine-bit codes are output until they are all used. When this occurs, ten-bit codes are used and so on, until an implementation-dependent maximum is reached. After every 10 {kilobytes} of input the compression ratio is checked. If it is decreasing then the entire string table is discarded and information is collected from scratch.
control character "character" Any of a number of special characters that exist in most {coded character sets} and that are input or output to cause some special action rather than as part of the normal textual data. Control characters are input by holding down a {control key} on the {keyboard} and simultaneously pressing a letter key or (depending on the keyboard and {operating system}) certain punctuation characters. Some control codes have their own special keys: {escape}, {tab}, {delete}, {backspace}, {return}, allowing them to be entered with a single key press. Control characters may be output for their effect on the output device, e.g. moving the {cursor} or {print head} to the start of a new line ({carriage return}, Control-M), advancing down to the next line ({line feed}, Control-J) or ringing the bell (Control-G). Different {operating systems} and {application programs} have different conventions for what effect typing certain control characters will have, such as interrupting the current process ({Unix} {Control-C}) or suspending or resuming output ({Control-S}, {Control-Q}). See {ASCII character table}. (2015-03-07)
control code ::: (character) A character which is input or output to cause some special action rather than to appear as part of the data.Most control characters are input by holding down (either of) the Control key(s) on the keyboard and simultaneously pressing another key which may be a characters. Some control codes usually have their own special keys: escape, tab, delete, backspace, return and can thus be entered with a single keypress.Different operating systems and programs have different conventions for what effect typing certain control codes will have, such as interrupting the current process or suspending output.Control codes may be output for their effect on the output device, e.g. moving the cursor or print head to the start of a new line.See control-O, control-Q, control-S. (1995-03-23)
coprocessor Any computer processor which assists the main processor (the "{CPU}") by performing certain special functions, usually much faster than the main processor could perform them in software. The coprocessor often decodes instructions in parallel with the main processor and executes only those instructions intended for it. The most common example is a {floating point} coprocessor (or "{FPU}"), others are graphics and networking. (1995-01-05)
country code ::: (networking, standard) Originally, a two-letter abbreviation for a particular country, generally used as a top-level domain.Originally, as the name implies, country codes were meant just for countries; but over time, country codes were allocated for many areas (mostly islands) that aren't countries -- such as Antarctica (aq), Christmas Island (cx) and Saint Pierre et Miquelon (pm).Country codes are based on ISO 3166 and are used as the top level domain for Internet hostnames in most countries but hardly ever in the USA (code us). .(2003-05-02)
country code "networking, standard" Originally, a two-letter abbreviation for a particular country (or geographical region), generally used as a {top-level domain}. Originally country codes were just for countries; but country codes have been allocated for many areas (mostly islands) that aren't countries, such as Antarctica (aq), Christmas Island (cx) and Saint Pierre et Miquelon (pm). Country codes are defined in {ISO 3166} and are used as the top level domain for {Internet} {hostnames} in most countries but hardly ever in the USA (code "us"). ISO 3166 defines short and full english and french names, two- and three-letter codes and a three-digit code for each country. There are also {language codes}. {Latest list (http://www.iso.org/iso/en/prods-services/iso3166ma/02iso-3166-code-lists/list-en1.html)}. (2006-12-11)
crock [American scatologism "crock of shit"] 1. An awkward feature or programming technique that ought to be made cleaner. For example, using small integers to represent error codes without the program interpreting them to the user (as in, for example, Unix "make(1)", which returns code 139 for a process that dies due to {segfault}). 2. A technique that works acceptably, but which is quite prone to failure if disturbed in the least. For example, a too-clever programmer might write an assembler which mapped {instruction mnemonics} to numeric {opcodes} {algorithm}ically, a trick which depends far too intimately on the particular bit patterns of the opcodes. (For another example of programming with a dependence on actual opcode values, see {The Story of Mel}.) Many crocks have a tightly woven, almost completely unmodifiable structure. See {kluge}, {brittle}. The adjectives "crockish" and "crocky", and the nouns "crockishness" and "crockitude", are also used. [{Jargon File}]
crunch 1. "jargon" To process, usually in a time-consuming or complicated way. Connotes an essentially trivial operation that is nonetheless painful to perform. The pain may be due to the triviality's being embedded in a loop from 1 to 1,000,000,000. "Fortran programs do mostly {number crunching}." 2. "compression" To reduce the size of a file without losing information by a scheme such as {Huffman coding}. Since such {lossless compression} usually takes more computations than simpler methods such as {run-length encoding}, the term is doubly appropriate. 3. The {hash character}. Used at {XEROX} and {CMU}, among other places. 4. To squeeze program source to the minimum size that will still compile or execute. The term came from a {BBC Microcomputer} program that crunched {BBC BASIC} {source} in order to make it run more quickly (apart from storing {keywords} as byte codes, the language was wholly interpreted, so the number of characters mattered). {Obfuscated C Contest} entries are often crunched; see the first example under that entry. [{Jargon File}] (2007-11-12)
cryptography "cryptography" The practise and study of {encryption} and {decryption} - encoding data so that it can only be decoded by specific individuals. A system for encrypting and decrypting data is a cryptosystem. These usually involve an {algorithm} for combining the original data ("{plaintext}") with one or more "keys" - numbers or strings of characters known only to the sender and/or recipient. The resulting output is known as "{ciphertext}". The security of a cryptosystem usually depends on the secrecy of (some of) the keys rather than with the supposed secrecy of the {algorithm}. A strong cryptosystem has a large range of possible keys so that it is not possible to just try all possible keys (a "{brute force}" approach). A strong cryptosystem will produce ciphertext which appears random to all standard statistical tests. A strong cryptosystem will resist all known previous methods for breaking codes ("{cryptanalysis}"). See also {cryptology}, {public-key encryption}, {RSA}. {Usenet} newsgroups: {news:sci.crypt}, {news:sci.crypt.research}. {FAQ} {MIT (ftp://rtfm.mit.edu/pub/usenet/news.answers/cryptography-faq/)}. {Cryptography glossary (http://io.com/~ritter/GLOSSARY.HTM
cryptography ::: (cryptography) The practise and study of encryption and decryption - encoding data so that it can only be decoded by specific individuals. A system - numbers or strings of characters known only to the sender and/or recipient. The resulting output is known as ciphertext.The security of a cryptosystem usually depends on the secrecy of (some of) the keys rather than with the supposed secrecy of the algorithm. A strong A strong cryptosystem will resist all known previous methods for breaking codes (cryptanalysis).See also cryptology, public-key encryption, RSA.Usenet newsgroups: sci.crypt, sci.crypt.research.FAQ . . . .(2000-01-16)
dasabhumi. (T. sa bcu; C. shidi; J. juji; K. sipchi 十地). In Sanskrit, lit., "ten grounds," "ten stages"; the ten highest reaches of the bodhisattva path (MARGA) leading to buddhahood. The most systematic and methodical presentation of the ten BHuMIs appears in the DAsABHuMIKASuTRA ("Ten Bhumis Sutra"), where each of the ten stages is correlated with seminal doctrines of mainstream Buddhism-such as the four means of conversion (SAMGRAHAVASTU) on the first four bhumis, the FOUR NOBLE TRUTHS (CATVARY ARYASATYANI) on the fifth bhumi, and the chain of dependent origination (PRATĪTYASAMUTPADA) on the sixth bhumi, etc.-as well as with mastery of one of a list of ten perfections (PARAMITA) completed in the course of training as a bodhisattva. The list of the ten bhumis of the Dasabhumikasutra, which becomes standard in most MahAyAna traditions, is as follows: (1) PRAMUDITA (joyful) corresponds to the path of vision (DARsANAMARGA) and the bodhisattva's first direct realization of emptiness (suNYATA). The bodhisattva masters on this bhumi the perfection of giving (DANAPARAMITA), learning to give away those things most precious to him, including his wealth, his wife and family, and even his body (see DEHADANA); (2) VIMALA (immaculate, stainless) marks the inception of the path of cultivation (BHAVANAMARGA), where the bodhisattva develops all the superlative traits of character incumbent on a buddha through mastering the perfection of morality (sĪLAPARAMITA); (3) PRABHAKARĪ (luminous, splendrous), where the bodhisattva masters all the various types of meditative experiences, such as DHYANA, SAMAPATTI, and the BRAHMAVIHARA; despite the emphasis on meditation in this bhumi, it comes to be identified instead with the perfection of patience (KsANTIPARAMITA), ostensibly because the bodhisattva is willing to endure any and all suffering in order to master his practices; (4) ARCIsMATĪ (radiance, effulgence), where the flaming radiance of the thirty-seven factors pertaining to enlightenment (BODHIPAKsIKADHARMA) becomes so intense that it incinerates obstructions (AVARAnA) and afflictions (KLEsA), giving the bodhisattva inexhaustible energy in his quest for enlightenment and thus mastering the perfection of vigor or energy (VĪRYAPARAMITA); (5) SUDURJAYA (invincibility, hard-to-conquer), where the bodhisattva comprehends the various permutations of truth (SATYA), including the four noble truths, the two truths (SATYADVAYA) of provisional (NEYARTHA) and absolute (NĪTARTHA), and masters the perfection of meditative absorption (DHYANAPARAMITA); (6) ABHIMUKHĪ (immediacy, face-to-face), where, as the name implies, the bodhisattva stands at the intersection between SAMSARA and NIRVAnA, turning away from the compounded dharmas of saMsAra and turning to face the profound wisdom of the buddhas, thus placing him "face-to-face" with both the compounded (SAMSKṚTA) and uncompounded (ASAMSKṚTA) realms; this bhumi is correlated with mastery of the perfection of wisdom (PRAJNAPARAMITA); (7) DuRAnGAMA (far-reaching, transcendent), which marks the bodhisattva's freedom from the four perverted views (VIPARYASA) and his mastery of the perfection of expedients (UPAYAPARAMITA), which he uses to help infinite numbers of sentient beings; (8) ACALA (immovable, steadfast), which is marked by the bodhisattva's acquiescence or receptivity to the nonproduction of dharmas (ANUTPATTIKADHARMAKsANTI); because he is now able to project transformation bodies (NIRMAnAKAYA) anywhere in the universe to help sentient beings, this bhumi is correlated with mastery of the perfection of aspiration or resolve (PRAnIDHANAPARAMITA); (9) SADHUMATĪ (eminence, auspicious intellect), where the bodhisattva acquires the four analytical knowledges (PRATISAMVID), removing any remaining delusions regarding the use of the supernatural knowledges or powers (ABHIJNA), and giving the bodhisattva complete autonomy in manipulating all dharmas through the perfection of power (BALAPARAMITA); and (10) DHARMAMEGHA (cloud of dharma), the final bhumi, where the bodhisattva becomes autonomous in interacting with all material and mental factors, and gains all-pervasive knowledge that is like a cloud producing a rain of dharma that nurtures the entire world; this stage is also described as being pervaded by meditative absorption (DHYANA) and mastery of the use of codes (DHARAnĪ), just as the sky is filled by clouds; here the bodhisattva achieves the perfection of knowledge (JNANAPARAMITA). As the bodhisattva ascends through the ten bhumis, he acquires extraordinary powers, which CANDRAKĪRTI describes in the eleventh chapter of his MADHYAMAKAVATARA. On the first bhumi, the bodhisattva can, in a single instant (1) see one hundred buddhas, (2) be blessed by one hundred buddhas and understand their blessings, (3) live for one hundred eons, (4) see the past and future in those one hundred eons, (5) enter into and rise from one hundred SAMADHIs, (6) vibrate one hundred worlds, (7) illuminate one hundred worlds, (8) bring one hundred beings to spiritual maturity using emanations, (9) go to one hundred BUDDHAKsETRA, (10), open one hundred doors of the doctrine (DHARMAPARYAYA), (11) display one hundred versions of his body, and (12) surround each of those bodies with one hundred bodhisattvas. The number one hundred increases exponentially as the bodhisattva proceeds; on the second bhumi it becomes one thousand, on the third one hundred thousand, and so on; on the tenth, it is a number equal to the particles of an inexpressible number of buddhaksetra. As the bodhisattva moves from stage to stage, he is reborn as the king of greater and greater realms, ascending through the Buddhist cosmos. Thus, on the first bhumi he is born as king of JAMBUDVĪPA, on the second of the four continents, on the third as the king of TRAYATRIMsA, and so on, such that on the tenth he is born as the lord of AKANIstHA. ¶ According to the rather more elaborate account in chapter eleven of the CHENG WEISHI LUN (*VijNaptimAtratAsiddhi), each of the ten bhumis is correlated with the attainment of one of the ten types of suchness (TATHATA); these are accomplished by discarding one of the ten kinds of obstructions (Avarana) by mastering one of the ten perfections (pAramitA). The suchnesses achieved on each of the ten bhumis are, respectively: (1) universal suchness (sarvatragatathatA; C. bianxing zhenru), (2) supreme suchness (paramatathatA; C. zuisheng zhenru), (3) ubiquitous, or "supreme outflow" suchness (paramanisyandatathatA; C. shengliu zhenru), (4) unappropriated suchness (aparigrahatathatA; C. wusheshou zhenru), (5) undifferentiated suchness (abhinnajAtīyatathatA; C. wubie zhenru), (6) the suchness that is devoid of maculations and contaminants (asaMklistAvyavadAtatathatA; C. wuranjing zhenru), (7) the suchness of the undifferentiated dharma (abhinnatathatA; C. fawubie zhenru), (8) the suchness that neither increases nor decreases (anupacayApacayatathatA; C. buzengjian), (9) the suchness that serves as the support of the mastery of wisdom (jNAnavasitAsaMnisrayatathatA; C. zhizizai suoyi zhenru), and (10) the suchness that serves as the support for mastery over actions (kriyAdivasitAsaMnisrayatathatA; C. yezizai dengsuoyi). These ten suchnessses are obtained by discarding, respectively: (1) the obstruction of the common illusions of the unenlightened (pṛthagjanatvAvarana; C. yishengxing zhang), (2) the obstruction of the deluded (mithyApratipattyAvarana; C. xiexing zhang), (3) the obstruction of dullness (dhandhatvAvarana; C. andun zhang), (4) the obstruction of the manifestation of subtle afflictions (suksmaklesasamudAcArAvarana; C. xihuo xianxing zhang), (5) the obstruction of the lesser HĪNAYANA ideal of parinirvAna (hīnayAnaparinirvAnAvarana; C. xiasheng niepan zhang), (6) the obstruction of the manifestation of coarse characteristics (sthulanimittasamudAcArAvarana; C. cuxiang xianxing zhang), (7) the obstruction of the manifestation of subtle characteristics (suksmanimittasamudAcArAvarana; C. xixiang xianxing zhang), (8) the obstruction of the continuance of activity even in the immaterial realm that is free from characteristics (nirnimittAbhisaMskArAvarana; C. wuxiang jiaxing zhang), (9) the obstruction of not desiring to act on behalf of others' salvation (parahitacaryAkAmanAvarana; C. buyuxing zhang), and (10) the obstruction of not yet acquiring mastery over all things (fa weizizai zhang). These ten obstructions are overcome by practicing, respectively: (1) the perfection of giving (dAnapAramitA), (2) the perfection of morality (sīlapAramitA), (3) the perfection of forbearance (ksAntipAramitA), (4) the perfection of energetic effort (vīryapAramitA), (5) the perfection of meditation (dhyAnapAramitA), (6) the perfection of wisdom (prajNApAramitA), (7) the perfection of expedient means (upAyapAramitA), (8) the perfection of the vow (to attain enlightenment) (pranidhAnapAramitA), (9) the perfection of power (balapAramitA), and (10) the perfection of knowledge (jNAnapAramitA). ¶ The eighth, ninth, and tenth bhumis are sometimes called "pure bhumis," because, according to some commentators, upon reaching the eighth bhumi, the bodhisattva has abandoned all of the afflictive obstructions (KLEsAVARAnA) and is thus liberated from any further rebirth. It appears that there were originally only seven bhumis, as is found in the BODHISATTVABHuMI, where the seven bhumis overlap with an elaborate system of thirteen abidings or stations (vihAra), some of the names of which (such as pramuditA) appear also in the standard bhumi schema of the Dasabhumikasutra. Similarly, though a listing of ten bhumis appears in the MAHAVASTU, a text associated with the LOKOTTARAVADA subsect of the MAHASAMGHIKA school, only seven are actually discussed there, and the names given to the stages are completely different from those found in the later Dasabhumikasutra; the stages there are also a retrospective account of how past buddhas have achieved enlightenment, rather than a prescription for future practice. ¶ The dasabhumi schema is sometimes correlated with other systems of classifying the bodhisattva path. In the five levels of the YogAcAra school's outline of the bodhisattva path (PANCAMARGA; C. wuwei), the first bhumi (pramuditA) is presumed to be equivalent to the level of proficiency (*prativedhAvasthA; C. tongdawei), the third of the five levels; while the second bhumi onward corresponds to the level of cultivation (C. xiuxiwei), the fourth of the five levels. The first bhumi is also correlated with the path of vision (DARsANAMARGA), while the second and higher bhumis correlate with the path of cultivation (BHAVANAMARGA). In terms of the doctrine of the five acquiescences (C. ren; S. ksAnti) listed in the RENWANG JING, the first through the third bhumis are equivalent to the second acquiescence, the acquiescence of belief (C. xinren; J. shinnin; K. sinin); the fourth through the sixth stages to the third, the acquiescence of obedience (C. shunren; J. junnin; K. sunin); the seventh through the ninth stages to the fourth, the acquiescence to the nonproduction of dharmas (anutpattikadharmaksAnti; C. wushengren; J. mushonin; K. musaengin); the tenth stage to the fifth and final acquiescence, to extinction (jimieren; J. jakumetsunin; K. chongmyorin). FAZANG's HUAYANJING TANXUAN JI ("Notes Plumbing the Profundities of the AVATAMSAKASuTRA") classifies the ten bhumis in terms of practice by correlating the first bhumi to the practice of faith (sRADDHA), the second bhumi to the practice of morality (sĪLA), the third bhumi to the practice of concentration (SAMADHI), and the fourth bhumi and higher to the practice of wisdom (PRAJNA). In the same text, Fazang also classifies the bhumis in terms of vehicle (YANA) by correlating the first through third bhumis with the vehicle of humans and gods (rentiansheng), the fourth through the seventh stage to the three vehicles (TRIYANA), and the eighth through tenth bhumis to the one vehicle (EKAYANA). ¶ Besides the list of the dasabhumi outlined in the Dasabhumikasutra, the MAHAPRAJNAPARAMITASuTRA and the DAZHIDU LUN (*MahAprajNApAramitAsAstra) list a set of ten bhumis, called the "bhumis in common" (gongdi), which are shared between all the three vehicles of sRAVAKAs, PRATYEKABUDDHAs, and bodhisattvas. These are the bhumis of: (1) dry wisdom (suklavidarsanAbhumi; C. ganhuidi), which corresponds to the level of three worthies (sanxianwei, viz., ten abidings, ten practices, ten transferences) in the srAvaka vehicle and the initial arousal of the thought of enlightenment (prathamacittotpAda) in the bodhisattva vehicle; (2) lineage (gotrabhumi; C. xingdi, zhongxingdi), which corresponds to the stage of the "aids to penetration" (NIRVEDHABHAGĪYA) in the srAvaka vehicle, and the final stage of the ten transferences in the fifty-two bodhisattva stages; (3) eight acquiescences (astamakabhumi; C. barendi), the causal incipiency of stream-enterer (SROTAAPANNA) in the case of the srAvaka vehicle and the acquiescence to the nonproduction of dharmas (anutpattikadharmaksAnti) in the bodhisattva path (usually corresponding to the first or the seventh through ninth bhumis of the bodhisattva path); (4) vision (darsanabhumi; C. jiandi), corresponding to the fruition or fulfillment (PHALA) level of the stream-enterer in the srAvaka vehicle and the stage of nonretrogression (AVAIVARTIKA), in the bodhisattva path (usually corresponding to the completion of the first or the eighth bhumi); (5) diminishment (tanubhumi; C. baodi), corresponding to the fulfillment level (phala) of stream-enterer or the causal incipiency of the once-returner (sakṛdAgAmin) in the srAvaka vehicle, or to the stage following nonretrogression before the attainment of buddhahood in the bodhisattva path; (6) freedom from desire (vītarAgabhumi; C. liyudi), equivalent to the fulfillment level of the nonreturner in the srAvaka vehicle, or to the stage where a bodhisattva attains the five supernatural powers (ABHIJNA); (7) complete discrimination (kṛtAvibhumi), equivalent to the fulfillment level of the ARHAT in the srAvaka vehicle, or to the stage of buddhahood (buddhabhumi) in the bodhisattva path (buddhabhumi) here refers not to the fruition of buddhahood but merely to the state in which a bodhisattva has the ability to exhibit the eighteen qualities distinctive to the buddhas (AVEnIKA[BUDDHA]DHARMA); (8) pratyekabuddha (pratyekabuddhabhumi); (9) bodhisattva (bodhisattvabhumi), the whole bodhisattva career prior to the fruition of buddhahood; (10) buddhahood (buddhabhumi), the stage of the fruition of buddhahood, when the buddha is completely equipped with all the buddhadharmas, such as omniscience (SARVAKARAJNATĀ). As is obvious in this schema, despite being called the bhumis "common" to all three vehicles, the shared stages continue only up to the seventh stage; the eighth through tenth stages are exclusive to the bodhisattva vehicle. This anomaly suggests that the last three bhumis of the bodhisattvayāna were added to an earlier srāvakayāna seven-bhumi scheme. ¶ The presentation of the bhumis in the PRAJNĀPĀRAMITĀ commentarial tradition following the ABHISAMAYĀLAMKĀRA uses the names found in the Dasabhumikasutra for the bhumis and understands them all as bodhisattva levels; it introduces the names of the ten bhumis found in the Dazhidu lun as levels that bodhisattvas have to pass beyond (S. atikrama) on the tenth bodhisattva level, which it calls the buddhabhumi. This tenth bodhisattva level is not the level of an actual buddha, but the level on which a bodhisattva has to transcend attachment (abhinivesa) to not only the levels reached by the four sets of noble persons (ĀRYAPUDGALA) but to the bodhisattvabhumis as well. See also BHuMI.
decidability "mathematics" A property of sets for which one can determine whether something is a member or not in a {finite} number of computational steps. Decidability is an important concept in {computability theory}. A set (e.g. "all numbers with a 5 in them") is said to be "decidable" if I can write a program (usually for a {Turing Machine}) to determine whether a number is in the set and the program will always terminate with an answer YES or NO after a finite number of steps. Most sets you can describe easily are decidable, but there are infinitely many sets so most sets are undecidable, assuming any finite limit on the size (number of instructions or number of states) of our programs. I.e. how ever big you allow your program to be there will always be sets which need a bigger program to decide membership. One example of an undecidable set comes from the {halting problem}. It turns out that you can encode every program as a number: encode every symbol in the program as a number (001, 002, ...) and then string all the symbol codes together. Then you can create an undecidable set by defining it as the set of all numbers that represent a program that terminates in a finite number of steps. A set can also be "semi-decidable" - there is an {algorithm} that is guaranteed to return YES if the number is in the set, but if the number is not in the set, it may either return NO or run for ever. The {halting problem}'s set described above is semi-decidable. You decode the given number and run the resulting program. If it terminates the answer is YES. If it never terminates, then neither will the decision algorithm. (1995-01-13)
dhāranī. (T. gzungs; C. tuoluoni/zongchi; J. darani/soji; K. tarani/ch'ongji 陀羅尼/總持). In Sanskrit, "mnemonic device," "code." The term is derived etymologically from the Sanskrit root √dhṛ ("to hold" or "to maintain"), thus suggesting something that supports, holds, or retains; hence, a verbal formula believed to "retain" or "encapsulate" the meaning of lengthier texts and prolix doctrines, thus functioning as a mnemonic device. It is said that those who memorize these formulae (which may or may not have semantic meaning) gain the power to retain the fuller teachings that the dhāranī "retain." Commenting on the BODHISATTVABHuMISuTRA, Buddhist exegetes, such as the sixth-century Chinese scholiast JINGYING HUIYUAN, describe dhāranī as part of the equipment or accumulation (SAMBHĀRA) that BODHISATTVAs need to reach full enlightenment, and classify dhāranī into four categories, i.e., those associated with (1) teachings (DHARMA), (2) meaning (ARTHA), (3) spells (MANTRA), and (4) acquiescence (KsĀNTI). The first two types are involved with learning and remembering the teachings and intent of Buddhist doctrine and thus function as "codes." In the PRAJNĀPĀRAMITĀ literature, for example, a dhāranī can be a letter of the alphabet associated with a meaningful term: e.g., the letter "a" serves as code for remembering the term "ādy-anutpannatva" ("unproduced from the very beginning"). The third type (mantradhāranī) helps the bodhisattva to overcome adversity, counter baleful influences, and bestow protection (see PARĪTTA). The fourth type assists the bodhisattva in acquiescing to the true nature of dharmas as unproduced (ANUTPATTIKADHARMAKsĀNTI), giving him the courage to remain in the world for the sake of all sentient beings. Dhāranī sometimes occur at the conclusion of a Mahāyāna sutra as a terse synopsis of the fuller teaching of the sutra, again drawing on their denotation as codes. The DHARMAGUPTAKA school of mainstream Buddhism, which may date to as early as the third or second century BCE, included a dhāranī collection (dhāranīpitaka) as an addition to the usual tripartite division of the Buddhist canon (TRIPItAKA), an indication of how widespread the use of dhāranī was across the Buddhist tradition. Dhāranī also appear often in Buddhist tantras and one prevailing theory in the scholarship had been that they were the root source from which tantric literature developed. The connection between dhāranī and the TANTRAs is tenuous, however, and seems not to be found before eighth-century materials. More likely, then, dhāranī should be treated as a pan-Buddhistic, rather than a proto-tantric, phenomenon. Indeed, the DAZHIDU LUN (*MahāprajNāpāramitāsāstra), attributed to NĀGĀRJUNA, includes facility in dhāranī among the skills that all ordained monks should develop and mastery of ten different types of dhāranī as a central part of the training of bodhisattvas. See also MANTRA.
digital signature "cryptography" Extra data appended to a message which identifies and authenticates the sender and message data using {public-key encryption}. The sender uses a {one-way hash function} to generate a hash-code of about 32 bits from the message data. He then encrypts the hash-code with his private key. The receiver recomputes the hash-code from the data and decrypts the received hash with the sender's public key. If the two hash-codes are equal, the receiver can be sure that data has not been corrupted and that it came from the given sender. (1995-02-07)
digital signature ::: (cryptography) Extra data appended to a message which identifies and authenticates the sender and message data using public-key encryption.The sender uses a one-way hash function to generate a hash-code of about 32 bits from the message data. He then encrypts the hash-code with his private key. The with the sender's public key. If the two hash-codes are equal, the receiver can be sure that data has not been corrupted and that it came from the given sender. (1995-02-07)
dongle "hardware" /dong'gl/ (From "dangle" - because it dangles off the computer?) 1. "security" A security or {copy protection} device for commercial {microcomputer} programs that must be connected to an {I/O port} of the computer while the program is run. Programs that use a dongle query the port at start-up and at programmed intervals thereafter, and terminate if it does not respond with the expected validation code. One common form consisted of a serialised {EPROM} and some drivers in a {D-25} connector shell. Dongles attempt to combat {software theft} by ensuring that, while users can still make copies of the program (e.g. for {backup}), they must buy one dongle for each simultaneous use of the program. The idea was clever, but initially unpopular with users who disliked tying up a port this way. By 1993 almost all dongles passed data through transparently while monitoring for their particular {magic} codes (and combinations of status lines) with minimal if any interference with devices further down the line. This innovation was necessary to allow {daisy-chained} dongles for multiple pieces of software. In 1998, dongles and other copy protection systems are fairly uncommon for {Microsoft Windows} software but one engineer in a print and {CADD} bureau reports that their {Macintosh} computers typically run seven dongles: After Effects, Electric Image, two for Media 100, Ultimatte, Elastic Reality and CADD. These dongles are made for the Mac's daisy-chainable {ADB} port. The term is used, by extension, for any physical electronic key or transferable ID required for a program to function. Common variations on this theme have used the {parallel port} or even the {joystick} port or a {dongle-disk}. An early 1992 advertisment from Rainbow Technologies (a manufacturer of dongles) claimed that the word derived from "Don Gall", the alleged inventor of the device. The company's receptionist however said that the story was a myth invented for the ad. [{Jargon File}] (1998-12-13) 2. A small adaptor cable that connects, e.g. a {PCMCIA} {modem} to a telephone socket or a PCMCIA {network card} to an {RJ45} {network cable}. (2002-09-29)
dynamic translation "architecture" A {virtual machine} implementation approach, used to speed up execution of {byte-code} programs. To execute a program unit such as a {method} or a {function}, the virtual machine compiles its bytecodes into (hardware) machine code. The translated code is also placed in a cache, so that next time that unit's machine code can be executed immediately, without repeating the translation. This technique was pioneered by the commercial {Smalltalk} implementation currently known as {VisualWorks}, in the early 1980s. Currently it is also used by some implementations of the {Java Virtual Machine} under the name {JIT} (Just In Time compilation). [Peter L. Deutsch and Alan Schiffman. "Efficient Implementation of the Smalltalk-80 System", 11th Annual Symposium on Principles of Programming Languages, Jan 1984, pp. 297-302]. (2002-04-15)
eight-bit clean "software" A term which describes a system that deals correctly with extended {character sets} which (unlike ASCII) use all eight {bits} of a {byte}. Many programs and communications systems assume that all characters have codes in the range 0 to 127. This leaves the top bit of each byte free for use as a {parity} bit or some kind of {flag bit}. These assumptions break down when the program is used in some non-english-speaking countries with larger alphabets. If a binary file is transmitted via a communications link which is not eight-bit clean, it will be corrupted. To combat this you can encode it with {uuencode} which uses only {ASCII} characters. There are some links however which are not even "seven-bit clean" and cause problems even for uuencoded data. (1995-01-05)
Eihei shingi. (永平清規). In Japanese, "Pure Rules for EIHEI(JI)"; a collection of essays on the ZEN monastic codes or "pure rules" (QINGGUI), composed by DoGEN KIGEN. The work is composed in two rolls, in six major sections. The Tenzo Kyokun section, composed while Dogen was still residing at Koshoji in 1237, discusses the duties of the cook. The BENDoHo details the daily duties at the monastery of Daibutsuji and the practices, such as meditation, carried out in the SAMGHA hall (see C. SENGTANG). The Fu shukuhanpo explains the proper method of preparing and consuming rice gruel. The Shuryo shingi of 1249 describes the proper deportment of monks in training at Eiheiji's shuryo. The Tai taiko goge jariho, composed in 1244, deals with the proper ritual decorum or means of respecting a master (ĀCĀRYA). The final section, the Chiji shingi, from 1246, details the duties of the officers of the monastery. In 1667, these essays were edited together and published by Kosho Chido (d. 1670), the thirtieth abbot of Eiheiji. The fiftieth abbot, Gento Sokuchu (1729-1807), republished Kosho's edited volume with minor corrections in 1794.
elite ::: 1. (security) A term used to describe skilled crackers or hackers, or their deeds. In the last sense, compare to elegant.The term is also used to describe exclusive forums (ftp sites, BBSs) used for trading pirated software, cracking tools, or phreaking codes. (1997-01-31)
elite 1. "security" A term used to describe skilled {crackers} or {hackers}, or their deeds. In the last sense, compare to {elegant}. The term is also used to describe exclusive forums ({ftp} sites, {BBSs}) used for trading pirated software, {crack}ing tools, or {phreaking} codes. (1997-01-31)
encoder ::: 1. (algorithm, hardware) Any program, circuit or algorithm which encodes.Example usages: MPEG encoder, NTSC encoder, RealAudio encoder.2. (hardware) A sensor or transducer for converting rotary motion or position to a series of electronic pulses. (1997-03-04)
encoder 1. "algorithm, hardware" Any program, circuit or {algorithm} which {encodes}. Example usages: "{MPEG} encoder", "{NTSC} encoder", "{RealAudio} encoder". 2. "hardware" A sensor or transducer for converting rotary motion or position to a series of electronic pulses. (1997-03-04)
error detection and correction "algorithm, storage" (EDAC, or "error checking and correction", ECC) A collection of methods to detect errors in transmitted or stored data and to correct them. This is done in many ways, all of them involving some form of coding. The simplest form of error detection is a single added {parity bit} or a {cyclic redundancy check}. Multiple parity bits can not only detect that an error has occurred, but also which bits have been inverted, and should therefore be re-inverted to restore the original data. The more extra bits are added, the greater the chance that multiple errors will be detectable and correctable. Several codes can perform Single Error Correction, Double Error Detection (SECDEC). One of the most commonly used is the {Hamming code}. At the other technological extreme, cuniform texts from about 1500 B.C. which recorded the dates when Venus was visible, were examined on the basis of contained redundancies (the dates of appearance and disappearance were suplemented by the length of time of visibility) and "the worst data set ever seen" by [Huber, Zurich] was corrected. {RAM} which includes EDAC circuits is known as {error correcting memory} (ECM). [Wakerly, "Error Detecting Codes", North Holland 1978]. [Hamming, "Coding and Information Theory", 2nd Ed, Prentice Hall 1986]. (1995-03-14)
error detection and correction ::: (algorithm, storage) (EDAC, or error checking and correction, ECC) A collection of methods to detect errors in transmitted or stored data and to re-inverted to restore the original data. The more extra bits are added, the greater the chance that multiple errors will be detectable and correctable.Several codes can perform Single Error Correction, Double Error Detection (SECDEC). One of the most commonly used is the Hamming code.At the other technological extreme, cuniform texts from about 1500 B.C. which recorded the dates when Venus was visible, were examined on the basis of suplemented by the length of time of visibility) and the worst data set ever seen by [Huber, Zurich] was corrected.RAM which includes EDAC circuits is known as error correcting memory (ECM).[Wakerly, Error Detecting Codes, North Holland 1978].[Hamming, Coding and Information Theory, 2nd Ed, Prentice Hall 1986]. (1995-03-14)
Extended Binary Coded Decimal Interchange Code "character, standard" /eb's*-dik/, /eb'see`dik/, /eb'k*-dik/, /ee`bik'dik`/, /*-bik'dik`/ (EBCDIC) A proprietary 8-bit {character set} used on {IBM} {dinosaurs}, the {AS/400}, and {e-Server}. EBCDIC is an extension to 8 bits of BCDIC (Binary Coded Decimal Interchange Code), an earlier 6-bit character set used on IBM computers. EBCDIC was [first?] used on the successful {System/360}, anounced on 1964-04-07, and survived for many years despite the almost universal adoption of {ASCII} elsewhere. Was this concern for {backward compatibility} or, as many believe, a marketing strategy to lock in IBM customers? IBM created 57 national EBCDIC character sets and an International Reference Version (IRV) based on {ISO 646} (and hence ASCII compatible). Documentation on these was not easily accessible making international exchange of data even between IBM mainframes a tricky task. US EBCDIC uses more or less the same characters as {ASCII}, but different {code points}. It has non-contiguous letter sequences, some ASCII characters do not exist in EBCDIC (e.g. {square brackets}), and EBCDIC has some ({cent sign}, {not sign}) not in ASCII. As a consequence, the translation between ASCII and EBCDIC was never officially completely defined. Users defined one translation which resulted in a so-called de-facto EBCDIC containing all the characters of ASCII, that all ASCII-related programs use. Some printers, telex machines, and even electronic cash registers can speak EBCDIC, but only so they can converse with IBM mainframes. For an in-depth discussion of character code sets, and full translation tables, see {Guidelines on 8-bit character codes (ftp://ftp.ulg.ac.be/pub/docs/iso8859/iso8859.networking)}. {A history of character codes (http://tronweb.super-nova.co.jp/characcodehist.html)}. (2002-03-03)
Fanwang jing. (J. Bonmokyo; K. Pommang kyong 梵網經). In Chinese, "Brahmā's Net Sutra," the scripture is often cited by its reconstructed, but unattested, Sanskrit title, the *Brahmajālasutra. This scripture is reputed to have been translated by KUMĀRAJĪVA in 406, but it is most likely an indigenous Chinese scripture (see APOCRYPHA) composed during the middle of the fifth century. The Fanwang jing, in its current recension in two rolls, purports to be the tenth chapter of a much longer, 120-roll scripture titled the Bodhisattvasīlasutra, which is otherwise unknown. The first roll provides a description of the buddha VAIROCANA and the ten different stages of the BODHISATTVA path. Because subsequent Chinese indigenous scriptures that were closely related to the Fanwang jing, such as the PUSA YINLUO PENYE JING, provided more systematic presentations of these soteriological models, this first roll was not widely studied and was typically omitted in commentaries on the scripture. Far more important to the tradition is the second roll, which is primarily concerned with the "bodhisattva precepts" (BODHISATTVAsĪLA); this roll has often circulated independently as PUSAJIE JING (*Bodhisattvasīlasutra; "The Book of the Bodhisattva Precepts"). This roll provides a list of ten major and forty-eight minor MAHĀYĀNA precepts that come to be known as the "Fanwang Precepts," which became a popular alternative to the 250 monastic precepts of the DHARMAGUPTAKA VINAYA (also known as the SIFEN LÜ). Unlike the majority of rules found in other non-Mahāyāna vinaya codes, the bodhisattva precepts are directed not only at ordained monks and nuns, but also may be taken by laymen and laywomen. The Fanwang jing correlates the precepts with Confucian virtues such as filial piety and obedience, as well as with one's buddha-nature (FOXING). Numerous commentaries on this text were composed, and those written by FAZANG, Mingkuang (fl. 800 CE), and the Korean monk T'AEHYoN (d.u.) were most influential. As the primary scriptural source in East Asia for the bodhisattva precepts, the Fanwang jing was tremendously influential in subsequent developments in Buddhist morality and institutions throughout the region. In Japan, for example, the TENDAISHu monk SAICHo (767-822) disparaged the PRĀTIMOKsA precepts of the traditional vinaya as being the precepts of HĪNAYĀNA adherents, and rejected them in favor of having all monastics take instead the MAHĀYĀNA precepts of the Fanwang jing. In Korea, all monastics and laypeople accept the bodhisattva precepts deriving from the Fanwang jing, but for monks and nuns these are still seen as complementary to their main monastic vows.
flat ASCII "text" (Or "plain ASCII") Said of a text file that contains only 7-bit {ASCII} characters and uses only ASCII-standard {control characters} (that is, has no embedded codes specific to a particular text formatter {markup} language, or output device, and no {meta}-characters). Compare {flat file}. [{Jargon File}] (1996-01-26)
flat ASCII ::: (text) (Or plain ASCII) Said of a text file that contains only 7-bit ASCII characters and uses only ASCII-standard control characters (that is, has no embedded codes specific to a particular text formatter markup language, or output device, and no meta-characters).Compare flat file.[Jargon File] (1996-01-26)
Go bo rab 'byams pa Bsod nams seng ge. [alt. Go rams pa Bsod nams seng ge] (1429-1489). A renowned philosopher and logician of the SA SKYA sect of Tibetan Buddhism, he studied at NA LAN DRA (founded in 1435 by RONG STON SMRA BA'I SENG GE) then NGOR (founded in 1429 by Ngor chen KUN DGA' BZANG PO), where he later became the sixth abbot. His complete works in five volumes, included in the set of works of the great masters of the Sa skya sect, present the authoritative interpretation of statements by the five Sa skya hierarchs (SA SKYA GONG MA RNAM LNGA) on important topics in ABHIDHARMA and epistemology (PRAMĀnA). Particularly highly regarded are his works on MADHYAMAKA and the thought of DHARMAKĪRTI, as well as his explanation of Sa skya Pandita's SDOM GSUM RAB DBYE, a core text of the Sa skya curriculum explaining the three sRĀVAKA, BODHISATTVA, and tantric moral codes, written as a corrective to the work of his contemporary SHĀKYA MCHOG LDAN.
Gray code "hardware" A {binary} sequence with the property that only one {bit} changes between any two consecutive elements (the two codes have a {Hamming distance} of one). The Gray code originated when {digital logic} circuits were built from {vacuum tubes} and electromechanical {relays}. Counters generated tremendous power demands and noise spikes when many bits changed at once. E.g. when incrementing a register containing 11111111, the {back-EMF} from the relays' collapsing magnetic fields required copious noise suppression. Using Gray code counters, any increment or decrement changed only one bit, regardless of the size of the number. Gray code can also be used to convert the angular position of a disk to digital form. A radial line of sensors reads the code off the surface of the disk and if the disk is half-way between two positions each sensor might read its bit from both positions at once but since only one bit differs between the two, the value read is guaranteed to be one of the two valid values rather than some third (invalid) combination (a {glitch}). One possible {algorithm} for generating a Gray code sequence is to toggle the lowest numbered bit that results in a new code each time. Here is a four bit Gray code sequence generated in this way: 0 0 0 0 0 0 0 1 0 0 1 1 0 0 1 0 0 1 1 0 0 1 1 1 0 1 0 1 0 1 0 0 1 1 0 0 1 1 0 1 1 1 1 1 1 1 1 0 1 0 1 0 1 0 1 1 1 0 0 1 1 0 0 0 The codes were patented in 1953 by Frank Gray, a {Bell Labs} researcher. {(http://nist.gov/dads/HTML/graycode.html)}. (2002-08-29)
gray code ::: (hardware) A binary sequence with the property that only one bit changes between any two consecutive elements (the two codes have a Hamming distance of one).The gray code originated when digital logic circuits were built from vacuum tubes and electromechanical relays. Counters generated tremendous power demands increment or decrement changed only one bit, regardless of the size of the number.Gray code can also be used to convert the angular position of a disk to digital form. A radial line of sensors reads the code off the surface of the disk and if read is guaranteed to be one of the two valid values rather than some third (invalid) combination (a glitch).One possible algorithm for generating a gray code sequence is to toggle the lowest numbered bit that results in a new code each time. Here is a four bit gray code sequence generated in this way: 0 0 0 00 0 0 1 The codes were patented in 1953 by Frank Gray, a Bell Labs researcher. .(2002-08-29)
Hamming code "algorithm" Extra, redundant bits added to stored or transmitted data for the purposes of {error detection and correction}. Named after the mathematician {Richard Hamming}, Hamming codes greatly improve the reliability of data, e.g. from distant space probes, where it is impractical, because of the long transmission delay, to correct errors by requesting retransmission. [Detail? Connection with {Hamming Distance}?] (2002-07-02)
Hamming code ::: (algorithm) Extra, redundant bits added to stored or transmitted data for the purposes of error detection and correction.Named after the mathematician Richard Hamming, Hamming codes greatly improve the reliability of data, e.g. from distant space probes, where it is impractical, because of the long transmission delay, to correct errors by requesting retransmission.[Detail? Connection with Hamming Distance?](2002-07-02)
handshaking 1. Predetermined hardware or software activity designed to establish or maintain two machines or programs in synchronisation. Handshaking often concerns the exchange of messages or {packets} of data between two systems with limited {buffers}. A simple handshaking {protocol} might only involve the receiver sending a message meaning "I received your last message and I am ready for you to send me another one." A more complex handshaking {protocol} might allow the sender to ask the receiver if he is ready to receive or for the receiver to reply with a negative acknowledgement meaning "I did not receive your last message correctly, please resend it" (e.g. if the data was corrupted en route). {Hardware handshaking} uses voltage levels or pulses on wires to carry the handshaking signals whereas {software handshaking} uses data units (e.g. {ASCII} characters) carried by some underlying communication medium. {Flow control} in bit-serial data transmission such as {EIA-232} may use either hardware or software handshaking. 2. The method used by two {modems} to establish contact with each other and to agreee on {baud rate}, {error correction} and {compression} {protocols}. 3. The exchange of predetermined signals between agents connected by a communications channel to assure each that it is connected to the other (and not to an imposter). This may also include the use of passwords and codes by an operator. [{Jargon File}] (1995-01-13)
handshaking ::: 1. Predetermined hardware or software activity designed to establish or maintain two machines or programs in synchronisation. Handshaking often concerns the negative acknowledgement meaning I did not receive your last message correctly, please resend it (e.g. if the data was corrupted en route).Hardware handshaking uses voltage levels or pulses on wires to carry the handshaking signals whereas software handshaking uses data units (e.g. ASCII characters) carried by some underlying communication medium.Flow control in bit-serial data transmission such as EIA-232 may use either hardware or software handshaking.2. The method used by two modems to establish contact with each other and to agreee on baud rate, error correction and compression protocols.3. The exchange of predetermined signals between agents connected by a communications channel to assure each that it is connected to the other (and not to an imposter). This may also include the use of passwords and codes by an operator.[Jargon File] (1995-01-13)
HotJava "web" A modular, extensible {web} {browser} from {Sun Microsystems} that can execute programs written in the {Java} programming language. These programs, known as "{applets}", can be included (like images) in {HTML} pages. Because Java programs are compiled into machine independent {bytecodes}, applets can run on any {platform} on which HotJava runs - currently (December 1995) {SPARC}/{Solaris} 2 and {Intel 80x86}/{Windows 95}, {Windows NT}. {(http://java.sun.com/hotjava.html)}. (1995-12-10)
Huffman coding "algorithm" A {data compression} technique which varies the length of the encoded symbol in proportion to its information content, that is the more often a symbol or token is used, the shorter the {binary string} used to represent it in the compressed stream. Huffman codes can be properly decoded because they obey the prefix property, which means that no code can be a prefix of another code, and so the complete set of codes can be represented as a binary tree, known as a Huffman tree. Huffman coding was first described in a seminal paper by D.A. Huffman in 1952. (1994-12-23)
Hwangnyongsa. (皇/龍寺). In Korean, "royal," or "Yellow Dragon Monastery" ("royal" and "yellow" are homophonous in Korean); an important Korean monastery located in the Silla-dynasty capital of Kyongju. The monastery was constructed between 553 and 569, during the reign of the Silla king Chinhŭng (r. 540-576) and was especially renowned for its sixteen-foot high image of sĀKYAMUNI Buddha (completed in 574) and its massive, nine-story pagoda (STuPA), which was built in 645 during the reign of Queen Sondok (r. 632-647). In the winter of 1238, during the succeeding Koryo dynasty (918-1392), the entire monastery, including the buddha image and the pagoda, was totally destroyed by invading Mongol troops, and only the foundation stones currently remain. The site of the monastery was excavated by the Kyongju National Research Institute of Cultural Heritage between 1976 and 1983. Royal Dragon monastery flourished due to the support of the Silla royal family, which sought to use Buddhism as an unifying political ideology; The stories told concerning the foundation of the monastery, the image, and the pagoda all reflect this fact. The construction of the monastery is thus often cited as an example of "state-protection Buddhism" hoguk Pulgyo; C. HUGUO FOJIAO) in Korea. According to the SAMGUK YUSA ("Memorabilia of the Three Kingdoms"), in the second month of 553, King Chinhŭng was building a new palace to the south of his Dragon Palace and east of Wolsong palace, when a yellow dragon (hwangnyong) appeared at the site. Yellow dragons were popular autochthonous deities in Silla; hence, given the auspicious nature of this apparition, the king changed plans and instead built a Buddhist monastery on the site, which is called both Yellow Dragon and Royal Dragon monastery in the literature. When the Silla monk CHAJANG (d.u.; fl. c. 590-658) was training at WUTAISHAN in China, an emanation of the bodhisattva MANJUsRĪ told him that Hwangnyongsa was constructed on the site of the dispensation of the previous buddha KĀsYAPA. Not long after the monastery's completion, a ship with 57,000 pounds of iron and 30,000 ounces of gold aboard appeared at Sap'o Harbor in Hagok County (currently Kokp'o near Ulsan, on the southeast coast of the peninsula). The ship also carried an inscription, which said that the Indian king AsOKA, having tried and failed three times to forge a sākyamuni triad from these metals, had finally decided to load the materials aboard ship, along with models of the images, and send them off in search of a land with the requisite metallurgical skill to craft such a statue. King Chinŭng ordered his metallurgists to forge this sixteen-foot statue of the Buddha, and they succeeded on the first attempt in the third month of 574. Chajang also was told by MANJUSRĪ that the queen belonged to the Indian KsATRIYA caste. He was later told by a divine being that if a nine-story pagoda were constructed within the precincts of Royal Dragon monastery, the kingdoms bordering Silla would surrender and submit to Silla hegemony. Hearing Chajang's prediction, in 645, the queen built the pagoda, which was 224 feet tall and made entirely of wood. Chajang placed within its columns some of the relics (sARĪRA) of the Buddha that he had received at Wutaishan. (Another portion was enshrined at T'ONGDOSA, where they remain still today.) It was said that the nine stories of the pagoda symbolized the nine kingdoms and tribal leagues surrounding Silla. During the time when Hwangnyongsa was constructed, the unification wars between the three Korean kingdoms of Silla, Koguryo, and Paekche were raging. The Silla monarchs at this time tried to justify their royal authority by relying on Buddhism, particularly by comparing the Silla rulers to the imported Buddhist notion of the ideal Buddhist ruler, or CAKRAVARTIN (wheel-turning emperor) and by positing that the royal family was genealogically related to the ksatriya clan of the Buddha. These associations are also obvious in the personal names of Silla kings, queens, and other royal family members. For example, the names of the King Chinhŭng's two princes were Tongnyun (Copper Wheel) and Kŭmnyun (Gold Wheel), both specific types of cakravartins; additionally, King Chinp'yong's personal name was Paekchong and his queen's was Maya, the Sino-Korean translation and transcription, respectively, of the names of sākyamuni Buddha's father and mother, sUDDHODANA and MĀYĀ. The foundation of Hwangnyongsa was intimately associated with these attempts by the royal family to employ Buddhism as a tool for justifying and reinforcing its authority. The monastery sponsored the Inwang Paekkojwa hoe (Humane Kings Assembly of One-Hundred Seats), a state-protection (hoguk) rite based on the RENWANGJING ("Scripture for Humane Kings"), in the hopes that the power of the buddhadharma would protect and promote the royal family and the kingdom. According to both the Samguk yusa and the Samguk Sagi ("Historical Records of the Three Kingdoms"), such a ceremony was held at Hwangnyongsa in 613 and 636, before the unification of the three kingdoms, as well as several times subsequently. Monks who resided at Hwangnyongsa also played important roles in Silla politics and religion. WoN'GWANG (532-630), who composed the five codes of conduct for the "flower boys" (hwarang), an elite group of male aristocratic youths, may have written there a letter to ask Emperor Yangdi (r. 604-618) of the Sui dynasty to attack Koguryo on Silla's behalf. Another resident, Chajang, encouraged the royal family to adopt Chinese official attire and the Chinese chronological era at the Silla court and was appointed kukt'ong (state superintendent), to supervise the entire Silla Buddhist ecclesia. Several other Hwangnyongsa monks, including Hyehun (fl. c. 640), Kangmyong (fl. 655), and Hunp'il (fl. 879), were appointed to kukt'ong and other important Silla ecclesiastical positions. Finally, several important Silla scholar-monks resided at Hwangnyongsa, including WoNHYO (617-686), who delivered his first public teaching of the KŬMGANG SAMMAEGYoNG NON ("Exposition of the Vajrasamādhisutra") at the monastery.
IEEE 488 ::: (hardware, standard) (GPIB, General-Purpose Interface Bus, HP-IB, Hewlett-Packard Interface Bus) An 8-bit parallel bus common on test equipment.The IEEE-488 standard was proposed by Hewlett-Packard in the late 1970s and has undergone a couple of revisions. HP documentation (including data sheets and manuals) calls it HP-IB, or Hewlett-Packard Interface Bus.It allows up to 15 intelligent devices to share a single bus, with the slowest device participating in the control and data transfer handshakes to drive the speed of the transaction. The maximum data rate is about one megabit per second.Other standards committees have adopted HP-IB (American Standards Institute with ANSI Standard MC 1.1 and International Electro-technical Commission with IEC Publication 625-1).To paraphrase from the HP 1989 Test & Measurement Catalog (the 50th Anniversary version): The HP-IB has a party-line structure wherein all devices on the bus to their functions (Data Bus, Data Byte Transfer Control Bus, General Interface Management Bus).In June 1987 the IEEE approved a new standard for programmable instruments called IEEE Std. 488.2-1987 Codes, Formats, Protocols, and Common Commands. It IEEE 488-1978 (now 488.1). HP-IB is Hewlett-Packard's implementation of IEEE 488.1. (1996-05-10)
IEEE 488 "hardware, standard" (GPIB, General-Purpose Interface Bus, HP-IB, Hewlett-Packard Interface Bus) An 8-bit parallel {bus} common on {test equipment}. The IEEE-488 standard was proposed by {Hewlett-Packard} in the late 1970s and has undergone a couple of revisions. HP documentation (including data sheets and manuals) calls it HP-IB, or Hewlett-Packard Interface Bus. It allows up to 15 intelligent devices to share a single bus, with the slowest device participating in the control and data transfer handshakes to drive the speed of the transaction. The maximum data rate is about one {megabit} per second. Other standards committees have adopted HP-IB (American Standards Institute with ANSI Standard MC 1.1 and International Electro-technical Commission with IEC Publication 625-1). To paraphrase from the HP 1989 Test & Measurement Catalog (the 50th Anniversary version): The HP-IB has a party-line structure wherein all devices on the bus are connected in parallel. The 16 signal lines within the passive interconnecting HP-IB (IEEE-488) cable are grouped into three clusters according to their functions (Data Bus, Data Byte Transfer Control Bus, General Interface Management Bus). In June 1987 the IEEE approved a new standard for programmable instruments called IEEE Std. 488.2-1987 Codes, Formats, Protocols, and Common Commands. It works with the IEEE Standard Digital Interface for Programmable Instrumentation, IEEE 488-1978 (now 488.1). HP-IB is Hewlett-Packard's implementation of IEEE 488.1. (1996-05-10)
Intel 8086 "processor" A sixteen bit {microprocessor} chip used in early {IBM PCs}. The {Intel 8088} was a version with an eight-bit external data bus. The Intel 8086 was based on the design of the {Intel 8080} and {Intel 8085} (it was {source compatible} with the 8080) with a similar {register set}, but was expanded to 16 bits. The Bus Interface Unit fed the instruction stream to the Execution Unit through a 6 byte {prefetch} queue, so fetch and execution were concurrent - a primitive form of {pipelining} (8086 instructions varied from 1 to 4 bytes). It featured four 16-bit general {registers}, which could also be accessed as eight 8-bit registers, and four 16-bit {index registers} (including the {stack pointer}). The data registers were often used implicitly by instructions, complicating {register allocation} for temporary values. It featured 64K 8-bit I/O (or 32K 16 bit) ports and fixed {vectored interrupts}. There were also four {segment registers} that could be set from index registers. The segment registers allowed the CPU to access 1 meg of memory in an odd way. Rather than just supplying missing bytes, as most segmented processors, the 8086 actually shifted the segment registers left 4 bits and added it to the address. As a result, segments overlapped, and it was possible to have two pointers with the same value point to two different memory locations, or two pointers with different values pointing to the same location. Most people consider this a {brain damaged} design. Although this was largely acceptable for {assembly language}, where control of the segments was complete (it could even be useful then), in higher level languages it caused constant confusion (e.g. near/far pointers). Even worse, this made expanding the address space to more than 1 meg difficult. A later version, the {Intel 80386}, expanded the design to 32 bits, and "fixed" the segmentation, but required extra modes (suppressing the new features) for compatibility, and retains the awkward architecture. In fact, with the right assembler, code written for the 8008 can still be run on the most recent {Intel 486}. The {Intel 80386} added new {op codes} in a kludgy fashion similar to the {Zilog Z80} and {Zilog Z280}. The {Intel 486} added full {pipelines}, and {clock doubling} (like the {Zilog Z280}). So why did {IBM} chose the 8086 series when most of the alternatives were so much better? Apparently IBM's own engineers wanted to use the {Motorola 68000}, and it was used later in the forgotten {IBM Instruments} 9000 Laboratory Computer, but IBM already had rights to manufacture the 8086, in exchange for giving Intel the rights to its {bubble memory} designs. Apparently IBM was using 8086s in the IBM {Displaywriter} {word processor}. Other factors were the 8-bit {Intel 8088} version, which could use existing {Intel 8085}-type components, and allowed the computer to be based on a modified 8085 design. 68000 components were not widely available, though it could use {Motorola 6800} components to an extent. {Intel} {bubble memory} was on the market for a while, but faded away as better and cheaper memory technologies arrived. (1994-12-23)
Intel 8086 ::: (processor) A sixteen bit microprocessor chip used in early IBM PCs. The Intel 8088 was a version with an eight-bit external data bus.The Intel 8086 was based on the design of the Intel 8080 and Intel 8085 (it was source compatible with the 8080) with a similar register set, but was expanded Unit through a 6 byte prefetch queue, so fetch and execution were concurrent - a primitive form of pipelining (8086 instructions varied from 1 to 4 bytes).It featured four 16-bit general registers, which could also be accessed as eight 8-bit registers, and four 16-bit index registers (including the stack pointer). bit) ports and fixed vectored interrupts. There were also four segment registers that could be set from index registers.The segment registers allowed the CPU to access 1 meg of memory in an odd way. Rather than just supplying missing bytes, as most segmented processors, the 8086 different values pointing to the same location. Most people consider this a brain damaged design.Although this was largely acceptable for assembly language, where control of the segments was complete (it could even be useful then), in higher level languages retains the awkward architecture. In fact, with the right assembler, code written for the 8008 can still be run on the most recent Intel 486.The Intel 80386 added new op codes in a kludgy fashion similar to the Zilog Z80 and Zilog Z280. The Intel 486 added full pipelines, and clock doubling (like the Zilog Z280).So why did IBM chose the 8086 series when most of the alternatives were so much better? Apparently IBM's own engineers wanted to use the Motorola 68000, and it rights to its bubble memory designs. Apparently IBM was using 8086s in the IBM Displaywriter word processor.Other factors were the 8-bit Intel 8088 version, which could use existing Intel 8085-type components, and allowed the computer to be based on a modified 8085 design. 68000 components were not widely available, though it could use Motorola 6800 components to an extent.Intel bubble memory was on the market for a while, but faded away as better and cheaper memory technologies arrived. (1994-12-23)
Internet Assigned Numbers Authority "body, networking" (IANA) The central registry for various "{assigned numbers}": {Internet Protocol} parameters, such as {port}, {protocol}, and {enterprise} numbers; and options, codes, and types. The currently assigned values are listed in the "Assigned Numbers" document {STD 2}. To request a number assignment, e-mail "iana@isi.edu". (1994-12-06)
jātismara. (P. jātissara; T. tshe rabs dran pa; C. suming; J. shukumyo; K. sungmyong 宿命). In Sanskrit, "memory of previous births," is synonymous with "recollection of past lives" (PuRVANIVĀSĀNUSMṚTI); a supernatural power often mentioned in the early Buddhist scriptures as accessible to religious virtuosi. This talent is listed as the first of three knowledges (TRIVIDYĀ), the fourth of five or six supranormal powers (ABHIJNĀ), and the eight of the ten powers (BALA) of a TATHĀGATA. In the context of the supranormal powers, this ability to remember one's past lives is considered to be a mundane (LAUKIKA) achievement that is gained through still more profound refinement of the fourth stage of meditative absorption (DHYĀNA). In other contexts, however, this power is accessible only to those who are ARHATs, buddhas, or otherwise in no further need of training (AsAIKsA). In later MAHĀYĀNA materials, however, bodhisattvas sometimes give even unenlightened ordinary beings (PṚTHAGJANA) this insight into their past lives as a way of inspiring them in their religious practice. In other Mahāyāna texts, such as the SUVARnAPRABHĀSOTTAMASuTRA ("Golden Light Sutra"), this talent is a by-product not of meditation but of specific types of ritual activity, a "blessing" (ANUsAMSA) that accrues, for example, from formulaic exaltations of the qualities of the buddhas, recitation of lists of their names, repetitions of mnemonic codes (DHĀRAnĪ), or copying of scriptures. The ability to remember one's past lives is said to extend back to hundreds, thousands, or even millions of one's previous births. On the night of his enlightenment, the Buddha remembered all of his previous births.
Java Virtual Machine "language, architecture" (JVM) A specification for software which interprets {Java} programs that have been compiled into {byte-codes}, and usually stored in a ".class" file. The JVM {instruction set} is {stack}-oriented, with variable instruction length. Unlike some other instruction sets, the JVM's supports {object-oriented} programming directly by including instructions for object {method} invocation (similar to {subroutine} call in other instruction sets). The JVM itself is written in {C} and so can be {ported} to run on most {platforms}. It needs {thread} support and {I/O} (for {dynamic class loading}). The Java byte-code is independent of the platform. There are also some hardware implementations of the JVM. {Specification (http://javasoft.com/docs/books/vmspec/html/VMSpecTOC.doc.html)}. {Sun's Java chip (http://news.com/News/Item/0,4,9328,00.html)}. [Documentation? Versions?] (2000-01-03)
Java Virtual Machine ::: (language, architecture) (JVM) A specification for software which interprets Java programs that have been compiled into byte-codes, and usually supports object-oriented programming directly by including instructions for object method invocation (similar to subroutine call in other instruction sets).The JVM itself is written in C and so can be ported to run on most platforms. It needs thread support and I/O (for dynamic class loading). The Java byte-code is independent of the platform.There are also some hardware implementations of the JVM. . .[Documentation? Versions?](2000-01-03)
Joint Bi-level Image Experts Group ::: (algorithm) (JBIG) An experts group of ISO, IEC and ITU-T (JTC1/SC2/WG9 and SGVIII) working to define a compression standard for lossless image coding. coding and is lossless - the image is unaltered after compression and decompression.JBIG can handle images with from one to 255 bits per pixel. Better compression algorithms exist for more than about eight bits per pixel. With multiple bits adjacent decimal values (e.g. 127 and 128), and thus improve the compression which JBIG does on each bitplane.JBIG uses discrete steps of detail by successively doubling the resolution. The sender computes a number of resolution layers and transmits these starting at layer and some already computed low resolution pixels as an index into a lookup table. The contents of this table can be specified by the user.Compatibility between progressive and sequential coding is achieved by dividing an image into stripes. Each stripe is a horizontal bar with a user definable and then proceeding to the next stripe. Progressive decoding can be done by decoding only a specific resolution layer from all stripes.After dividing an image into bitplanes, resolution layers and stripes, eventually a number of small bi-level bitmaps are left to compress. Compression is done using a Q-coder.The Q-coder codes bi-level pixels as symbols using the probability of occurrence of these symbols in a certain context. JBIG defines two kinds of context, one (differential layers). Differential layer contexts contain pixels in the layer to be coded, and in the corresponding lower resolution layer.For each combination of pixel values in a context, the probability distribution of black and white pixels can be different. In an all white context, the compress bi-level pixels without explicit clustering, as would be necessary using a Huffman coder.[What is clustering?]Maximum compression will be achieved when all probabilities (one set for each combination of pixel values in the context) follow the probabilities of the pixels. The Q-coder therefore continuously adapts these probabilities to the symbols it sees.JBIG can be regarded as two combined algorithms: (1) Sending or storing multiple representations of images at different resolutions with no extra storage cost. Differential layer contexts contain contained in every layer. This means that, within a margin of approximately 5%, the number of resolution layers doesn't effect the compression ratio.(2) A very efficient compression algorithm, mainly for use with bi-level images. Compared to CCITT Group 4, JBIG is approximately 10% to 50% better on text and line art, and even better on halftones. JBIG, just like Group 4, gives worse compression in the presence of noise in images.An example application would be browsing through an image database.[An overview of the basic principles of the Q-coder adaptive binary arithmetic coder, W.B. Pennebaker, J.L. Mitchell, G.G. Langdon, R.B. Arps, IBM Journal of research and development, Vol.32, No.6, November 1988, pp. 771-726]. . (1998-03-29)
Joint Bi-level Image Experts Group "algorithm" (JBIG) An experts group of {ISO}, {IEC} and {ITU-T} (JTC1/SC2/WG9 and SGVIII) working to define a {compression} {standard} for {lossless} {image} coding. Their proposed {algorithm} features compatible {progressive coding} and {sequential coding} and is lossless - the image is unaltered after compression and decompression. JBIG can handle images with from one to 255 bits per {pixel}. Better compression algorithms exist for more than about eight bits per pixel. With multiple bits per pixel, {Gray code} can be used to reduce the number of bit changes between adjacent decimal values (e.g. 127 and 128), and thus improve the compression which JBIG does on each {bitplane}. JBIG uses discrete steps of detail by successively doubling the {resolution}. The sender computes a number of resolution layers and transmits these starting at the lowest resolution. Resolution reduction uses pixels in the high resolution layer and some already computed low resolution pixels as an index into a lookup table. The contents of this table can be specified by the user. Compatibility between progressive and sequential coding is achieved by dividing an image into stripes. Each stripe is a horizontal bar with a user definable height. Each stripe is separately coded and transmitted, and the user can define in which order stripes, resolutions and bitplanes are intermixed in the coded data. A progressively coded image can be decoded sequentially by decoding each stripe, beginning by the one at the top of the image, to its full resolution, and then proceeding to the next stripe. Progressive decoding can be done by decoding only a specific resolution layer from all stripes. After dividing an image into {bitplanes}, {resolution layers} and stripes, eventually a number of small bi-level {bitmaps} are left to compress. Compression is done using a {Q-coder}. The Q-coder codes bi-level pixels as symbols using the probability of occurrence of these symbols in a certain context. JBIG defines two kinds of context, one for the lowest resolution layer (the base layer), and one for all other layers (differential layers). Differential layer contexts contain pixels in the layer to be coded, and in the corresponding lower resolution layer. For each combination of pixel values in a context, the probability distribution of black and white pixels can be different. In an all white context, the probability of coding a white pixel will be much greater than that of coding a black pixel. The Q-coder, like {Huffman coding}, achieves {compression} by assigning more bits to less probable symbols. The Q-coder can, unlike a Huffman coder, assign one output code bit to more than one input symbol, and thus is able to compress bi-level pixels without explicit {clustering}, as would be necessary using a Huffman coder. [What is "clustering"?] Maximum compression will be achieved when all probabilities (one set for each combination of pixel values in the context) follow the probabilities of the pixels. The Q-coder therefore continuously adapts these probabilities to the symbols it sees. JBIG can be regarded as two combined algorithms: (1) Sending or storing multiple representations of images at different resolutions with no extra storage cost. Differential layer contexts contain pixels in two resolution layers, and so enable the Q-coder to effectively code the difference in information between the two layers, instead of the information contained in every layer. This means that, within a margin of approximately 5%, the number of resolution layers doesn't effect the compression ratio. (2) A very efficient compression algorithm, mainly for use with bi-level images. Compared to {CCITT Group 4}, JBIG is approximately 10% to 50% better on text and line art, and even better on {halftones}. JBIG, just like Group 4, gives worse compression in the presence of noise in images. An example application would be browsing through an image database. ["An overview of the basic principles of the Q-coder adaptive binary arithmetic coder", W.B. Pennebaker, J.L. Mitchell, G.G. Langdon, R.B. Arps, IBM Journal of research and development, Vol.32, No.6, November 1988, pp. 771-726]. {(http://crs4.it/~luigi/MPEG/jbig.html)}. (1998-03-29)
kirigami. (切紙). In Japanese, "secret initiation documents" (lit. "strips of paper"), ; secret instructions or formulas written on individual pieces of paper, which were used in the medieval Japanese traditions, including the SoTOSHu, to transmit esoteric knowledge and monastic routines. Kirigami were a central pedagogical feature in many fields involving apprenticeships in medieval Japan and were used to transmit knowledge about acting, poetic composition, martial arts, and religious practice. Soto Zen kirigami were also elaborations of the broader Chinese monastic codes (shingi; see QINGGUI) and focused on the secret rituals that a Zen abbot would perform in private, including consecration, funerals, and transmission of precepts or a dharma lineage. Many kirigami also provide short, targeted instruction on individual Zen cases (koan; C. GONG'AN), such as the correct sequence of questions and answers, or the appropriate "capping phrase" (JAKUGO), that would prove mastery of a specific koan. Because kirigami were also kept hidden away in Soto monasteries and were known only to the abbots, access to them was a potent symbol of the abbots' enhanced religious authority.
language code "human language, standard" A set of standard names and abbreviations maintained by {ISO} for identifying human languages, natural and invented, past and present. Each language has a list of English and French names and an ISO 639-2 three-letter code. Some also have an ISO 639-1 two-letter code. The list even includes the Klingon language from the Star Trek science fiction series. {Latest list (http://www.loc.gov/standards/iso639-2/php/English_list.php)}. There are also {country codes}. (2006-12-11)
laser printer "printer" A non-impact high-resolution printer which uses a rotating disk to reflect laser beams to form an electrostatic image on a selenium imaging drum. The developer drum transfers toner from the toner bin to the charged areas of the imaging drum, which then transfers it onto the paper into which it is fused by heat. Toner is dry ink powder, generally a plastic heat-sensitive polymer. Print resolution currently (2001) ranges between 300 and 2400 dots per inch (DPI). Laser printers using chemical photoreproduction techniques can produce resolutions of up to 2400 DPI. Print speed is limited by whichever is slower - the printer hardware (the "engine speed"), or the software {rendering} process that converts the data to be printed into a {bit map}. The print speed may exceed 21,000 lines per minute, though printing speed is more often given in pages per minute. If a laser printer is rated at 12 pages per minute (PPM), this figure would be true only if the printer is printing the same data on each of the twelve pages, so that the bit map is identical. This speed however, is rarely reached if each page contains different codes, text, and graphics. In 2001, Xerox's Phaser 1235 and 2135 (with Okidata engines) could print up to 21 colour ppm at 1200x1200 DPI using a single-pass process. Colour laser printers can reach 2400 DPI easily (e.g. an HP LaserJet 8550). Some printers with large amounts of RAM can print at engine speed with different text pages and some of the larger lasers intended for graphics design work can print graphics at full engine speed. Although there are dozens of retail brands of laser printers, only a few {original equipment manufacturers} make {print engines}, e.g. {Canon}, {Ricoh}, {Toshiba}, and {Xerox}. (2002-01-06)
laser printer ::: (printer) A non-impact high-resolution printer which uses a rotating disk to reflect laser beams to form an electrostatic image on a selenium imaging fused by heat. Toner is dry ink powder, generally a plastic heat-sensitive polymer.Print resolution currently (2001) ranges between 300 and 2400 dots per inch (DPI). Laser printers using chemical photoreproduction techniques can produce resolutions of up to 2400 DPI.Print speed is limited by whichever is slower - the printer hardware (the engine speed), or the software rendering process that converts the data to be printed into a bit map.The print speed may exceed 21,000 lines per minute, though printing speed is more often given in pages per minute. If a laser printer is rated at 12 pages speed however, is rarely reached if each page contains different codes, text, and graphics.In 2001, Xerox's Phaser 1235 and 2135 (with Okidata engines) could print up to 21 colour ppm at 1200x1200 DPI using a single-pass process.Colour laser printers can reach 2400 DPI easily (e.g. an HP LaserJet 8550). Some printers with large amounts of RAM can print at engine speed with different text pages and some of the larger lasers intended for graphics design work can print graphics at full engine speed.Although there are dozens of retail brands of laser printers, only a few original equipment manufacturers make print engines, e.g. Canon, Ricoh, Toshiba, and Xerox.(2002-01-06)
lefthandpath ::: Left-hand Path The terms 'Left-hand Path' and 'Right-hand Path' refer to a claimed separation of two distinct types of religion, the exact meaning of these terms having varied over time. The modern usage regards religions which focus upon the worship of one or more deities and the observance of strict moral codes, as belonging to the Right-hand Path, while religions which value the advancement of the self over other goals are considered to belong to the Left-Hand Path (sometimes referred to as the Dark Path).
Lempel-Ziv Welch compression (LZW) The {algorithm} used by the {Unix} {compress} command to reduce the size of files, e.g. for archival or transmission. LZW was designed by Terry Welch in 1984 for implementation in hardware for high-performance disk controllers. It is a variant of {LZ78}, one of the two {Lempel-Ziv compression} schemes. The LZW algorithm relies on reoccurrence of byte sequences (strings) in its input. It maintains a table mapping input strings to their associated output codes. The table initially contains mappings for all possible strings of length one. Input is taken one byte at a time to find the longest initial string present in the table. The code for that string is output and then the string is extended with one more input byte, b. A new entry is added to the table mapping the extended string to the next unused code (obtained by incrementing a counter). The process repeats, starting from byte b. The number of bits in an output code, and hence the maximum number of entries in the table is usually fixed and once this limit is reached, no more entries are added. LZW compression and decompression are licensed under {Unisys} Corporation's 1984 U.S. Patent 4,558,302 and equivalent foreign patents. This kind of patent isn't legal in most coutries of the world (including the UK) except the USA. Patents in the UK can't describe {algorithms} or mathematical methods. [A Technique for High Performance Data Compression, Terry A. Welch, IEEE Computer, 17(6), June 1984, pp. 8-19] [J. Ziv and A. Lempel, "A Universal Algorithm for Sequential Data Compression," IEEE Transactions on Information Theory, Vol. IT-23, No. 3, May 1977, pp. 337-343].
machine code "language" The representation of a {computer program} that is read and interpreted by the computer hardware (rather than by some other machine code program). A program in machine code consists of a sequence of "instructions" (possibly interspersed with data). An instruction is a {binary string}, (often written as one or more {octal}, {decimal} or {hexadecimal} numbers). Instructions may be all the same size (e.g. one 32-bit word for many modern {RISC} {microprocessors}) or of different sizes, in which case the size of the instruction is determined from the first {word} (e.g. {Motorola} {68000}) or {byte} (e.g. {Inmos} {transputer}). The collection of all possible instructions for a particular computer is known as its "{instruction set}". Each instruction typically causes the {Central Processing Unit} to perform some fairly simple operation like loading a value from memory into a {register} or adding the numbers in two registers. An instruction consists of an {op code} and zero or more {operands}. Different processors have different {instruction sets} - the collection of possible operations they can perform. Execution of machine code may either be {hard-wired} into the {central processing unit} or it may be controlled by {microcode}. The basic execution cycle consists of fetching the next instruction from {main memory}, decoding it (determining which action the {operation code} specifies and the location of any {arguments}) and executing it by opening various {gates} (e.g. to allow data to flow from main memory into a CPU {register}) and enabling {functional units} (e.g. signalling to the {ALU} to perform an addition). Humans almost never write programs directly in machine code. Instead, they use {programming languages}. The simplest kind of programming language is {assembly language} which usually has a one-to-one correspondence with the resulting machine code instructions but allows the use of {mnemonics} (ASCII strings) for the "{op codes}" (the part of the instruction which encodes the basic type of operation to perform) and names for locations in the program (branch labels) and for {variables} and {constants}. Other languages are either translated by a {compiler} into machine code or executed by an {interpreter} (2009-06-16)
machine code ::: The representation of a computer program which is actually read and interpreted by the computer. A program in machine code consists of a sequence of machine (e.g. Inmos transputer). The collection of all possible instructions for a particular computer is known as its instruction set.Execution of machine code may either be hard-wired into the central processing unit or it may be controlled by microcode. The basic execution cycle consists of register) and enabling functional units (e.g. signalling to the ALU to perform an addition).Humans almost never write programs directly in machine code. Instead, they use a programming language which is translated by the computer into machine code. The instruction which encodes the basic type of operation to perform) and names for locations in the program (branch labels) and for variables and constants. (1995-02-15)
magic number "jargon, programming" 1. In {source code}, some non-obvious constant whose value is significant to the operation of a program and that is inserted inconspicuously in-line ({hard-coded}), rather than expanded in by a symbol set by a commented "
magic number ::: (jargon, programming) 1. In source code, some non-obvious constant whose value is significant to the operation of a program and that is inserted inconspicuously in-line (hard-coded), rather than expanded in by a symbol set by a commented
maithuna. (T. 'khrig pa; C. jiaojie; J. kosetsu; K. kyojop 交接). In Sanskrit, "coupling," "sexual intercourse"; a term that appears both in proscriptions in the monastic code as well as in prescriptions for certain forms of tantric practice. In the monastic codes (PRĀTIMOKsA), there are discussions as to what constitutes the violation of the vow of celibacy (BRAHMACARYA), explaining that the misdeed has been committed if sexual penetration of an orifice to the depth of a mustard seed occurs. In tantric texts, especially of the ANUTTARAYOGA class, sexual union with a consort is prescribed as a technique for creating the great bliss (MAHĀSUKHA) necessary for the achievement of enlightenment.
Moral Philosophy: See Ethics. Morals: The term is sometimes used as equivalent to "ethics." More frequently it is used to designate the codes, conduct, and customs of individuals or of groups, as when one speaks of the morals of a person or of a people. Here it is equivalent to the Greek word ethos and the Latin mores. -- W.K.F.
Mulasarvāstivāda vinaya. (T. Gzhi thams cad yod par smra ba'i 'dul ba; C. Genben Shuoyiqieyou bu pinaiye; J. Konpon Setsuissaiubu binaya; K. Kŭnbon Sorilch'eyubu pinaeya 根本一切有部毘奈耶). In Sanskrit, the "Monastic Code of the MuLASARVĀSTIVĀDA," or "Original Monastic Code of the SARVĀSTIVĀDA School"; one of the six extant recensions of the VINAYA. Divergences between their respective monastic codes were one of the principal differentiating characteristics of the various mainstream schools of Indian Buddhism. The attempt to differentiate the Mulasarvāstivāda vinaya from the Sarvāstivāda vinaya (both of which are extant in Chinese translation) may well derive from a polemical claim by the MATHURĀ branch of the Sarvāstivāda school in north-central India that their tradition comprised the "root" or "foundational" monastic code of the school. Whatever the precise denotation of the term, the Mulasarvāstivāda vinaya, is by far the longest of the extant vinayas-by some calculations some four times longer than any of its counterparts. The Mulasarvāstivāda vinaya contains some material that suggests it may belong to one of the earliest strata of the vinaya literature. The text was composed in Sanskrit in the first or second centuries CE, but only a few Sanskrit fragments have been discovered at GILGIT. The code is preserved in full only in Tibetan translation, although there is also a partial (but still massive) Chinese translation made by YIJING (635-713) in the late seventh and early eighth centuries. The code details 253 rules and regulations for fully ordained monks (BHIKsU) and 364 rules for fully ordained nuns (BHIKsUNĪ) as well as precepts for male and female lay practitioners (UPĀSAKA and UPĀSIKĀ), male and female novices (sRĀMAnERA and sRĀMAnERIKĀ), and female probationers (sIKsAMĀnĀ). Because each rule requires an explanation of how it came to be established, the text is a vast source of stories (many of which do not appear in other codes) that provide essential insights into Buddhist monastic life at the time of its composition. The collection also includes discussions of areas of monastic life that receive short shrift in other recensions, such as how to escort images on procession through town or lend the SAMGHA's money with interest to laypeople. The Mulasarvāstivāda vinaya also includes many narratives (AVADĀNA) and stories, including one of the earliest Sanskrit accounts of the life of the Buddha, as well as SuTRAs that in other mainstream traditions appear in the scripture section of the canon (SuTRAPItAKA). Because of its eclectic content, the Mulasarvāstivāda vinaya functions almost as proto-canon (TRIPItAKA). The Mulasarvāstivāda vinaya is the monastic code still followed today in the Tibetan traditions of Buddhism, where it is studied primarily via the summary composed by GUnAPRABHA, entitled the VINAYASuTRA.
NCR Corporation "company" Electronics company mainly active in the midrange server market. NCR was founded 1884 as National Cash Register Company. It joint the computer industry in th 1950s. In 1991 it was absorbed by {AT&T} (see {dinosaurs mating}), only to be spat out again in 1996. NCR {mainframes} of the 1960's are remembered by some for their hardware incompatibility with {IBM} mainframes: NCR punched round holes in their {punched cards} while IBM punched rectangular ones. The codes and machines were not compatible and information could not be easily shared between NCR and IBM customers. {(http://ncr.com/)}. (1997-03-10)
not formulated in written codes or documents; not reduced to writing; oral.
out-of-band ::: 1. (communications) The exchange of call control information on a dedicated channel, separate from that used by the telephone call or data transmission.2. Sometimes used to describe what communications people call shift characters, such as the ESC that leads control sequences for many terminals, or the level shift indicators in the old 5-bit Baudot codes.3. In personal communication, using methods other than electronic mail, such as telephone or snail-mail.4. (software) Values returned by a function that are not in its natural range of return values, but rather signal some kind of exception. Many C functions that normally return a non-negative integer return -1 to indicate failure.This use confuses out-of-band with out-of-range. It is actually a clear example of in-band signalling since it uses the same channel for control and data.Compare hidden flag, green bytes, fence.[Jargon File](2001-04-08)
out-of-band 1. "communications" The exchange of {call control} information on a dedicated channel, separate from that used by the telephone call or data transmission. 2. Sometimes used to describe what communications people call "shift characters", such as the ESC that leads control sequences for many terminals, or the level shift indicators in the old 5-bit {Baudot} codes. 3. In personal communication, using methods other than {electronic mail}, such as telephone or {snail-mail}. 4. "software" Values returned by a {function} that are not in its "natural" {range} of return values, but rather signal some kind of {exception}. Many {C} functions that normally return a non-negative integer return -1 to indicate failure. This use confuses "out-of-band" with "out-of-range". It is actually a clear example of {in-band} signalling since it uses the same "channel" for control and data. Compare {hidden flag}, {green bytes}, {fence}. [{Jargon File}] (2001-04-08)
packet sniffer "networking, tool" A network monitoring tool that captures data {packets} and decodes them using built-in knowledge of common {protocols}. Sniffers are used to debug and monitor networking problems. (1995-03-28)
packet sniffer ::: (networking, tool) A network monitoring tool that captures data packets and decodes them using built-in knowledge of common protocols. Sniffers are used to debug and monitor networking problems. (1995-03-28)
paper tape "hardware, history" Punched paper tape. An early {input/output} and storage medium borrowed from {telegraph} and {teletype} systems. Data entered at the keyboard of the teletype could be directed to a perforator or punch which punched a pattern of holes across the width of a paper tape to represent the characters typed. The paper tape could be read by a tape reader feeding the computer. Computer output could be similarly punched onto tape and printed off-line. As well as storage of the program and data, use of paper tape enabled {batch processing}. The first units had five data hole positions plus a sprocket hole (for the driving wheel) across the width of the tape. These used commercial telegraph code ({ITA2} also known as {Murray}), {Baudot code} or proprietary codes such as {Elliott} which were more programmer-friendly. Later systems had eight data holes and used {ASCII} coding. (2003-12-02)
pārājika. (T. phas pham pa; C. boluoyi; J. harai; K. parai 波羅夷). In Sanskrit and Pāli, "defeat," according to the monastic codes, those misdeeds that entail automatic (and, according to the Pāli recension of the VINAYA, permanent) expulsion from the SAMGHA and reversion to the laity. There are four pārājika offenses for monks (BHIKsU): (1) sexual intercourse through any of the orifices, (2) theft, (3) murder or abetting the murder of a human being, and (4) falsely claiming to have attained any degree of enlightenment, or to possess suprahuman powers (uttaramanusyadharma). Nuns (BHIKsUnĪ) have a list of eight pārājika offenses, which include the above four, plus (5) enjoying physical contact with a male between the collarbone and the knee, (6) concealing the pārājika offense of another nun, (7) becoming the follower of a monk (who is suspended), and (8) possessing eight dispositions tinged with sexuality (which include cases of a lascivious nun rejoicing at the arrival of a lecherous man, asking him to sit down, or stretching her body toward him). In the Pāli VINAYA, a monk or nun who commits a pārājika offense is compared to a person with his or her head cut off, to a withered leaf dropped from a branch, and to a stone split in two, etc., in that they may never return to their former monastic state, and may never again rejoin the saMgha. Other vinaya traditions, such as the MuLASARVĀSTIVĀDA, retain some possibility of redemption from this state of "defeat" by continuing to live in the monastery as a "pārājika penitent," or sIKsĀDATTAKA.
Pharisaism: The most characteristic type of Palestinian Judaism at the time of Christ. This group is to be thought of as the remnant of the traditional culture of the ancient Hebrews. Scorched by the memory of the long struggle between their fathers' and other cultures which resulted in the unhappy Captivity, these descendants took on a more militant nationalism and a more rigid loyalty to traditional customs, teaching their children in schools of their own (the Synagogue) the religion of the ancient sacred covenant. Since their ways separated sharply from their brethren in the dispersion and from the less nationalistic minded at home they acquired the party name (from the second century B.C.) "Pharisees." Their leaders were devout students of the written and oral traditions which they regarded as the Divine Will (Torah). To this tradition they added detailed codes of rigorous religious living. Popular among the masses they were comparatively few in number although powerful in influence. Pharisaism was a book-centered religion, strongly monotheistic, intensely legalistic, teaching a national and social gospel of redemption by an expectant supernatural visitation. The term "Pharisaic" unfortunately has acquired a sinister meaning, probably due to certain N.T. statements linking Pharisees with hypocrites. R. T. Herford in his Pharisaism (1912) and The Pharisees (1924) has shown thit this religious party was preeminently spiritually minded even though legalistic and not sufficiently understood by Christian traditionalists. -- V.F.
pītha. (T. gnas). In Sanskrit, "abode" or "seat," in tantric literature, a location where YOGINĪs congregate and hence a potent site for tantric practice. There are various lists of such locations, sometimes numbering twelve, twenty-four, or thirty-two; the number twenty-four is the most common, but the lists of twenty-four vary in the names and locations of the specific sites. The pītha figure prominently in yoginītantras such as the CAKRASAMVARATANTRA and the HEVAJRATANTRA. They also appear commonly in scenes from the lives of the MAHĀSIDDHAs. Many of the sites can be linked to geographical locations on the Indian subcontinent, although some remain unidentified and the location of others shifts according to different traditions. They are considered, however, to form a network, both in the external world and inside the body of the tantric practitioner; the external sites are called bāhyapītha, and the internal sites are called nādīsthāna, that is, places where important energy channels (NĀdĪ) are located according to tantric physiology. In both their external and internal forms, the pītha are presumed to form a MAndALA. The pītha are said to be the abodes of tantric goddesses, called yoginī or dĀKINĪ, associated with a particular tantric cycle. They are described as places where male and female tantric practitioners congregate in order to engage in a variety of ritual practices, after having identified each other using secret codes. Tantric texts extol the benefits of visiting the pītha, either externally or internally, and Tibetan pilgrims have long sought to find the twenty-four sites. Based on the conquest and transformation of Mahesvara (siva) by the Buddhist deity VAJRAPĀnI, the twenty-four names of the CakrasaMvara sacred sites are the four seats (pītha) Uddiyāna, Jālandhara, Pullīramalaya, and Arbuda; four outer seats (upapītha) Godāvarī, Rāmesvara, Devīkota, and Mālava; two fields (ksetra) Kāmarupa and Odra; two outer fields (upaksetra) Trisakuni and Kosala; two pleasing places (chandoha) Kalinga and Lampāka; two outer delightful places (upacchanda) KāNci and Himālaya; two meeting places (melāpaka) Pretapuri and Gṛhadevatā; two outer meeting places (upamelāpaka) Saurāstra and Suvarnadvīpa; two cremation grounds (sMAsĀNA) Nagara and Sindu; and two outer cremation grounds (upasmasāna) Maru and Kulatā. The twenty-four sites were later symbolically "transferred" to locations in Nepal and Tibet. To Newar Buddhists, the Kathmandu Valley conceptually mirrors the structure of the CakrasaMvara MAndALA, and the twenty-four temples of different CakrasaMvara goddesses make the valley a sacred space. In Tibet, DAGS PA SHEL RI (Crystal Mountain) in the TSA RI region also mapped the CakrasaMvara mandala. Every twelve years pilgrims would make the arduous pilgrimage around the sites mapped onto that sacred space.
prātimoksa. (P. pātimokkha; T. so sor thar pa; C. boluotimucha; J. haradaimokusha; K. parajemokch'a 波羅提木叉). In Sanskrit, "code" or "rules," referring to a disciplinary code of conduct (of which there are several versions) for fully ordained monks (BHIKsU) and nuns (BHIKsUnĪ), or a text that sets forth that code, which probably constitutes the oldest part of the various Buddhist VINAYAs. The pre-Buddhist denotation of prātimoksa is uncertain, and may perhaps mean a promise that is to be redeemed; the Buddhist etymologies seem to indicate a "binding obligation" and, by extension, a monastic regulation. Indian Buddhist schools tended to define themselves in terms of the particular monastic code to which they adhered, and differences in the interpretation of the rules of conduct resulted in the convening of councils (SAMGĪTI) to adjudicate such differences and, ultimately, in the schisms that produced the various mainstream Buddhist schools. Several different recensions of the prātimoksa are extant, but there are three main lineages followed within the Buddhist tradition today: the THERAVĀDA pātimokkha followed in Sri Lankan and Southeast Asian Buddhism; the DHARMAGUPTAKA prātimoksa followed in Chinese and Korean Buddhism; and the MuLASARVĀSTIVĀDA prātimoksa followed in Tibetan Buddhism. Despite divergences in the numbers of rules listed in these codes (the Theravāda, for example, has 227 rules for bhiksus, the Dharmaguptaka 250, and the Mulasarvāstivāda 253, and all have considerably more rules for bhiksunī), there is substantial agreement among the prātimoksa of the various mainstream Buddhist schools. They are all similarly structured, with separate codes for monks and nuns, enumerating a set of categories of transgressions: (1) PĀRĀJIKA transgressions of ethical expectations that were so serious as to bring "defeat" and in some vinaya traditions to require expulsion from the order, e.g., engaging in sexual intercourse and murder; (2) SAMGHĀVAsEsA, transgressions entailing temporary suspension from the order, such as masturbation, acting as a go-between for sexual liaisons, or attempting to cause schism in the order (SAMGHABHEDA); (3) ANIYATA, undetermined cases exclusive to monks who are found with women, which require investigation by the saMgha; (4) NAIḤSARGIKAPĀYATTIKA, transgressions requiring confession and forfeiture of a prohibited object, such as hoarding excessive numbers of robes (CĪVARA), begging bowls (PĀTRA), and medicine, or keeping gold and silver; (5) PĀYATTIKA, transgressions that can be expiated through confession alone, such as lying; (6) PRATIDEsANĪYA, minor transgressions to be acknowledged, related to receiving and eating food, which were to be confessed; (7) sAIKsA, minor training rules governing monastic etiquette and deportment, such as not wearing robes sloppily or eating noisily, violations of which were called DUsKṚTA, lit. "bad actions." Both the bhiksu and bhiksunī prātimoksa also include (8) ADHIKARAnAsAMATHA, seven methods of resolving ecclesiastical disputes. Regardless of the school, the prātimoksa was recited separately during the fortnightly UPOsADHA ceremony by chapters of monks and nuns who gather inside a purified SĪMĀ boundary. All monks and nuns were expected to have confessed (see PĀPADEsANĀ) to any transgressions of the rules during the last fortnight prior to the recitation of the code, thus expiating them of that transgression. At the conclusion of the recitation of each category of transgression, the reciter questions the congregation as to whether the congregation is pure; silence indicates assent.
prātimoksasaMvara. (T. so sor thar pa'i sdom pa; C. boluotimuchahu/biejietuo lüyi; J. haradaimokushago/betsugedatsu ritsugi; K. parajemokch'aho/pyorhaet'al yurŭi 波羅提木叉護/別解律儀). In Sanskrit, "restraint proffered by the disciplinary code" (PRĀTIMOKsA); one of the three types of restraint (SAMVARA) mentioned in the VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA, which are associated with "unmanifest material force" or "hidden imprints" (AVIJNAPTIRuPA). In Sarvāstivāda literature, three types of restraint (saMvara) against unwholesome (AKUsALA) actions are mentioned: (1) the restraint proffered to a monk or nun when he or she accepts the disciplinary rules of the order (prātimoksasaMvara); (2) the restraint that is produced through mental absorption (dhyānasaMvara); and (3) the restraint that derives from being free from the contaminants (anāsravasaMvara). The restraint inherent in the disciplinary code creates a special kind of "force field" that automatically protects and dissuades monks and nuns from unwholesome activity, even when they are not consciously aware that they are following the precepts or when they are asleep. This specific type of restraint is what makes a person a monk or a nun, since just wearing robes and following an ascetic way of life would not in themselves be enough to instill in him or her the protective power offered by the prātimoksa. This particular type of avijNaptirupa thus creates an invisible and impalpable barrier that helps to protect the monk or the nun from unwholesome action. The prātimoksasaMvara is incorporated into later MAHĀYĀNA Buddhist and tantric Buddhist codes (see SDOM GSUM; TRISAMVARA).
qinggui. (J. shingi; K. ch'onggyu 清規). In Chinese, lit. "rules of purity" or "rules for the pure (assembly)," a genre of monastic codes compiled by adherents within the CHAN tradition. According to such Song-period genealogical records as the JINGDE CHUANDENG LU, the Tang Chan master BAIZHANG HUAIHAI (720-814) composed the first such Chan code, entitled the BAIZHANG QINGGUI ("Baizhang's Rules of Purity"), in order to establish an independent Chan discipline distinct from the normative VINAYA tradition; his qinggui is not extant, however, and modern scholars doubt that it ever existed. There might have been some Chan monastic codes as early as the Tang dynasty, influenced by such Chinese codes as DAO'AN's (312-384) Sengni guifan ("Standards for Monks and Nuns") or DAOXUAN's (596-667) Jiaojie xinxue biqiu xinghu lüyi ("Exhortation on Manners and Etiquette for Novices in Training"). However, the oldest surviving Chan code is the CHANYUAN QINGGUI compiled by the YUNMEN ZONG master CHANGLU ZONGZE (d. c. 1107). These types of texts were typically composed by the founding abbots of monasteries and thus include their vision of how monks in their monasteries should conduct themselves. These codes deal with daily routines in the monastery, monthly schedules, annual festivals, titles and duties of the administrative monks in the monastery, and outlines of various religious services. They may also include monastic rules and regulations related to state policies regarding SAMGHA administration, such as rules on travel permits and the election of abbots. The codes differed in content, since each monastery compiled its own in accord with its own needs, e.g., as to whether it was a public or private monastery. For this reason, the Yuan Emperor Shun (r. 1333-1368) eventually compiled a unified code based on the rules attributed to Baizhang, entitled the Chixiu Baizhang qinggui. Although the term qinggui originally referred to the monastic codes associated with the Chan school, it later came to be used as a general term for the monastic codes used by other schools, such as in the TIANTAI monk Ziqing's (fl. fourteenth century) Jiaoyuan qinggui ("Pure Rules for the Garden of Doctrine") compiled in 1347. See also BCA' YIG.
Real Programmer "job, humour" (From the book "Real Men Don't Eat Quiche") A variety of hacker possessed of a flippant attitude toward complexity that is arrogant even when justified by experience. The archetypal "Real Programmer" likes to program on the {bare metal} and is very good at it, remembers the binary {op codes} for every machine he has ever programmed, thinks that {high-level languages} are sissy, and uses a {debugger} to edit his code because full-screen editors are for wimps. Real Programmers aren't satisfied with code that hasn't been {bum}med into a state of {tense}ness just short of rupture. Real Programmers never use {comments} or write {documentation}: "If it was hard to write", says the Real Programmer, "it should be hard to understand." Real Programmers can make machines do things that were never in their spec sheets; in fact, they are seldom really happy unless doing so. A Real Programmer's code can awe with its fiendish brilliance, even as its crockishness appals. Real Programmers live on junk food and coffee, hang line-printer art on their walls, and terrify the crap out of other programmers - because someday, somebody else might have to try to understand their code in order to change it. Their successors generally consider it a {Good Thing} that there aren't many Real Programmers around any more. For a famous (and somewhat more positive) portrait of a Real Programmer, see "{The Story of Mel}". The term itself was popularised by a 1983 Datamation article "{Real Programmers Don't Use Pascal}" by Ed Post, still circulating on {Usenet} and Internet in on-line form. [{Jargon File}] (1997-08-29)
Reformation: The Protestant Reformation may be dated from 1517, the year Martin Luther (1483-1546), Augustinian monk and University professor in Wittenberg, publicly attacked the sale of indulgences by the itinerant Tetzel, Dominican ambassador of the Roman Church. The break came first in the personality of the monk who could not find in his own religious and moral endeavors to win divine favor the peace demanded by a sensitive conscience; and when it came he found to his surprise that he had already parted company with a whole tradition. The ideology which found a response in his inner experience was set forth by Augustine, a troubled soul who had surrendered himself completely to divine grace and mercy. The philosophers who legitimized man's endeavor to get on in the world, the church which demanded unquestioned loyalty to its codes and commands, he eschewed as thoroughly inconsonant with his own inner life. Man is wholly dependent upon the merits of Christ, the miracle of faith alone justifies before God. Man's conscience, his reason, and the Scriptures together became his only norm and authority. He could have added a fourth: patriotism, since Luther became the spokesman of a rising tide of German nationalism already suspect of the powers of distant Rome. The humanist Erasmus (see Renaissance) supported Luther by his silence, then broke with him upon the reformer's extreme utterances concerning man's predestination. This break with the humanists shows clearly the direction which the Protestant Reformation was taking: it was an enfranchised religion only to a degree. For while Erasmus pleaded for tolerance and enlightenment the new religious movement called for decision and faith binding men's consciences to a new loyalty. At first the Scriptures were taken as conscience permitted, then conscience became bound by the Scuptures. Luther lacked a systematic theology for the simple reason that he himself was full of inconsistencies. A reformer is often not a systematic thinker. Lutheran princes promoted the reconstruction of institutions and forms suggested by the reformer and his learned ally, Melanchthon, and by one stroke whole provinces became Protestant. The original reformers were reformed by new reformers. Two of such early reformers were Ulrich Zwingli (1484-1531) in Switzerland and John Calvin (1509-1564) who set up a rigid system and rule of God in Geneva. Calvinism crossed the channel under the leadership of John Knox in Scotland. The English (Anglican) Reformation rested on political rather than strictly religious considerations. The Reformation brought about a Counter-Reformation within the Roman Church in which abuses were set right and lines against the Protestants more tightly drawn (Council of Trent, 1545-1563). -- V.F.
Richard Hamming ::: (person) Professor Richard Wesley Hamming (1915-02-11 - 1998-01-07). An American mathematician known for his work in information theory (notably error detection and correction), having invented the concepts of Hamming code, Hamming distance, and Hamming window.Richard Hamming received his B.S. from the University of Chicago in 1937, his M.A. from the University of Nebraska in 1939, and his Ph.D. in mathematics from the University of Illinois at Urbana-Champaign in 1942. In 1945 Hamming joined the Manhattan Project at Los Alamos.In 1946, after World War II, Hamming joined the Bell Telephone Laboratories where he worked with both Shannon and John Tukey. He worked there until 1976 when he accepted a chair of computer science at the Naval Postgraduate School at Monterey, California.Hamming's fundamental paper on error-detecting and error-correcting codes (Hamming codes) appeared in 1950.His work on the IBM 650 leading to the development in 1956 of the L2 programming language. This never displaced the workhorse language L1 devised by Michael V Wolontis. By 1958 the 650 had been elbowed aside by the 704.Although best known for error-correcting codes, Hamming was primarily a numerical analyst, working on integrating differential equations and the Hamming (better to solve the right problem the wrong way than the wrong problem the right way.).In 1968 he was made a fellow of the Institute of Electrical and Electronics Engineers and awarded the Turing Prize from the Association for Computing Machinery. The Institute of Electrical and Electronics Engineers awarded Hamming the Emanuel R Piore Award in 1979 and a medal in 1988. . . .[Richard Hamming. Coding and Information Theory. Prentice-Hall, 1980. ISBN 0-13-139139-9].(2003-06-07)
Richard Hamming "person" Professor Richard Wesley Hamming (1915-02-11 - 1998-01-07). An American mathematician known for his work in {information theory} (notably {error detection and correction}), having invented the concepts of {Hamming code}, {Hamming distance}, and {Hamming window}. Richard Hamming received his B.S. from the University of Chicago in 1937, his M.A. from the University of Nebraska in 1939, and his Ph.D. in mathematics from the University of Illinois at Urbana-Champaign in 1942. In 1945 Hamming joined the Manhattan Project at Los Alamos. In 1946, after World War II, Hamming joined the {Bell Telephone Laboratories} where he worked with both {Shannon} and {John Tukey}. He worked there until 1976 when he accepted a chair of computer science at the Naval Postgraduate School at Monterey, California. Hamming's fundamental paper on error-detecting and error-correcting codes ("{Hamming codes}") appeared in 1950. His work on the {IBM 650} leading to the development in 1956 of the {L2} programming language. This never displaced the workhorse language {L1} devised by Michael V Wolontis. By 1958 the 650 had been elbowed aside by the 704. Although best known for error-correcting codes, Hamming was primarily a numerical analyst, working on integrating {differential equations} and the {Hamming spectral window} used for smoothing data before {Fourier analysis}. He wrote textbooks, propounded aphorisms ("the purpose of computing is insight, not numbers"), and was a founder of the {ACM} and a proponent of {open-shop} computing ("better to solve the right problem the wrong way than the wrong problem the right way."). In 1968 he was made a fellow of the {Institute of Electrical and Electronics Engineers} and awarded the {Turing Prize} from the {Association for Computing Machinery}. The Institute of Electrical and Electronics Engineers awarded Hamming the Emanuel R Piore Award in 1979 and a medal in 1988. {(http://www-gap.dcs.st-and.ac.uk/~history/Mathematicians/Hamming.html)}. {(http://zapata.seas.smu.edu/~gorsak/hamming.html)}. {(http://webtechniques.com/archives/1998/03/homepage/)}. [Richard Hamming. Coding and Information Theory. Prentice-Hall, 1980. ISBN 0-13-139139-9]. (2003-06-07)
righthandpath ::: Right-hand Path The terms 'Right-hand Path' and 'Left-hand Path' refer to a claimed separation of two distinct types of religion, the exact meaning of these terms having varied over time. The modern usage regards religions which value the advancement of the self over other goals are considered to belong to the Left-Hand Path (sometimes referred to as the Dark Path), while those which focus upon the worship of one or more deities and the observance of strict moral codes, as belonging to the Right-hand Path.
Rong zom Chos kyi bzang po. (Rongzom Chokyi Sangpo) (1012-1088). An important figure in the renaissance of the RNYING MA tradition in Tibet. His collected works in two volumes include the Rdzogs pa chen po'i lta sgom ("Instructions on Cultivating the View of the Great Perfection") (see RDZOGS CHEN) and a seminal work on SDOM GSUM ("three codes") Dam tshig mdo rgyas. He was learned in the older traditions based on earlier translations and in the new traditions that spread after the return of the translators RIN CHEN BZANG PO and RNGOG LEGS PA'I SHES RAB. Traditionally, he is said to be the recipient of teachings deriving from Heshang MOHEYAN, VAIROCANA, and VIMALAMITRA--important figures of the early dissemination (SNGA DAR)--and it is said that upon meeting ATIsA DĪPAMKARAsRĪJNĀNA after his arrival in Tibet, Atisa considered him a manifestation of his teacher Nag po pa (Kṛsnapāda). Rong zom instructed many important figures of the day, including the translator MAR PA, prior to his departure for India.
samaya. (T. dam tshig; C. sanmoye; J. sanmaya; K. sammaya 三摩耶). In Sanskrit and Pāli, "vow," "occasion," a polysemous term within the tradition. This term is especially important in tantric Buddhism, where it refers to a specific set of vows (see SAMVARA) taken in conjunction with an initiation rite (ABHIsEKA, dīksā). These vows are considered to represent a powerful bond between student and teacher and a commitment to maintain them is deemed essential to success in tantric practice. A breech of one's samaya vows is often said to have serious consequences, including rebirth in hell. Pledging to keep tantric practices secret and pledging never to bring harm to one's teacher are two examples of a samaya vow. A student of tantra will often take more and more of these vows as he or she progresses. In the Tibetan categorization of tantras into four sets, these vows are systematized into codes. In ANUTTARAYOGATANTRA, there is a set list of nineteen samayas associated with the PANCATATHĀGATA. The term samaya may also refer to the symbolic representation of a buddha, BODHISATTVA, or deity, such as with a VAJRA, a sword, or a lotus flower. These symbols may represent the divinity itself or more often an attribute of that divinity, such as a vow taken by a buddha or bodhisattva. ¶ In Sanskrit, samaya also indicates a general unit of time that is understood as one specific occasion or as a season of the year. The term samaya is often seen in ABHIDHARMA analyses of distinct chronological moments. For example, in the AttHASĀLINĪ, a Pāli commentary on the DHAMMASAnGAnI, BUDDHAGHOSA analyzes the term samaya into five specific meanings related to the passage of time.
saMvara. (P. saMvara; T. sdom pa; C. lüyi/sanbaluo; J. ritsugi/sanbara; K. yurŭi/samballa 律儀/三跋羅). In Sanskrit, "restraint," referring generally to the restraint from unwholesome (AKUsALA) actions (KARMAN) that is engendered by observance of the monastic disciplinary code (PRĀTIMOKsA), the BODHISATTVA precepts, and tantric vows. In the VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA, three specific types of restraint (SAMVARA) against unwholesomeness (akusala) are mentioned, which are all associated with "unmanifest material force" or "hidden imprints" (AVIJNAPTIRuPA): (1) the restraint proffered to a monk or nun when he or she accepts the disciplinary rules of the order (PRĀTIMOKsASAMVARA); (2) the restraint that is engendered by mental absorption (dhyānajasaMvara); and (3) the restraint that derives from being free from the contaminants (anāsravasaMvara). The restraint inherent in the disciplinary code (prātimoksasaMvara) creates a special kind of protective force field that helps to dissuade monks and nuns from unwholesome activity, even when they are not consciously aware they are following the precepts or even when they are asleep. This specific type of restraint is what makes a person a monk, since just wearing robes or following an ascetic way of life would not in themselves be sufficient to instill in him the protective power offered by the prātimoksa. The restraint engendered by DHYĀNA (dhyānajasaMvara) refers to the fact that absorption in meditation was thought to confer on the monk protective power against physical harm: the literature abounds with stories of monks who discover tiger tracks all around them after withdrawing from dhyāna, thus suggesting that dhyāna itself was a force that provided a protective shield against accident or injury. Finally, anāsravasaMvara is the restraint that precludes someone who has achieved the extinction of the contaminants (ĀSRAVA)-that is, enlightenment-from committing any action (karman) that would produce a karmic result (VIPĀKA), thus ensuring that their remaining actions in this life do not lead to any additional rebirths. ¶ In MAHĀYĀNA materials, such as the BODHISATTVABHuMI, the first of three types of morality that together codify the moral training of a bodhisattva is called saMvarasīla ("restraining morality"); under this heading is included the different sets of rules for BHIKsU, BHIKsUnĪ and so on in the prātimoksa, taken as a whole; two further codifications of rules called the morality of collecting wholesome factors (kusalasaMgrāhakasīla), and the morality that acts for the welfare of beings (sattvārthakriyāsīla; see ARTHAKRIYĀ); together, these three constitute the definitive and exhaustive explanation of bodhisattva morality, known as TRISAMVARA, the "three restraints" or "triple code." The original meaning of saMvara as "restraint" remains central in the Bodhisattvabhumi's account, but the text expands the scope of morality (sIKsĀPADA) widely, incorporating all altruistic acts under the rubric of skillful means employed for the sake of others, in essence formulating a code for bodhisattvas who are committed to acting like buddhas. In Indian and Tibetan tantra, the meaning of trisaMvara undergoes yet further expansion. Each of the five buddha KULA (in one list AKsOBHYA, VAIROCANA, RATNASAMBHAVA, AMITĀBHA, and AMOGHASIDDHI) has a vowed morality, called SAMAYA. This tantric code is the third of the three codes, the other two being the prātimoksa codes and the Bodhisattvabhumi's code for bodhisattvas. These three, then, are called the prātimoksasaMvara, the bodhisattvasaMvara, and the guhyamantrasaMvara ("secret mantra vows") (see SDOM GSUM RAB DBYE). ¶ In tantric literature, saMvara also has the sense of "union," a meaning that is conveyed in the proper name of (CAKRA)SAMVARA (see also HERUKA), a principal deity of the VAJRAYĀNA ANUTTARAYOGATANTRA tradition. A god named SaMvara appears in the Ṛg Veda as an enemy of the gods who hoarded the precious soma (the divine nectar) and kept it from INDRA, who eventually destroyed SaMvara's mountain fortress. The myth suggests the possibility that SaMvara or CakrasaMvara began his existence as a pre-Vedic Indian deity preserved in Buddhist tantra in a subordinated position. With his adoption into the Buddhist pantheon, SaMvara (likely the Buddhist version of siva) himself vanquishes the Vedic god-he is commonly depicted trampling BHAIRAVA (siva) and/or his consort. Alternate Indian names for him include sambara and Paramasukha CakrasaMvara. The Tibetan Bde mchog, or "supreme bliss," is a translation of paramasukha. Tantric cycles connected to SaMvara were introduced to Tibet by the translator MAR PA in the eleventh century CE. He is said to reside at the mountain of TSHA RI in Rdza yul, southern Tibet, as well as in the Bde mchog pho brang on Mount KAILĀSA, where the nearby Lake Manasarovar is sacred to him. His consort is VAJRAVĀRĀHĪ.
Sarvāstivāda. (T. Thams cad yod par smra ba; C. Shuo yiqieyou bu/Sapoduo bu; J. Setsuissaiubu/Satsubatabu; K. Sorilch'eyu pu/Salbada pu 一切有部/薩婆多部). In Sanskrit, "Teaching that All Exists," one of the most influential of all the mainstream (that is, non-Mahāyāna) schools of Indian Buddhism, named after its doctrine that all conditioned factors (DHARMA) continue to exist (sarvam asti) throughout all three time periods (TRIKĀLA) of past, present, and future. The Sarvāstivāda had one of the most elaborate ABHIDHARMA canons (ABHIDHARMAPItAKA) in all of Buddhism and the school was especially known for its distinctive and influential dharma theory. The Sarvāstivāda identified seventy-five dharmas that the school held were substantially existent (dravyasat) and endowed with intrinsic nature (SVABHĀVA): viz., the five sense organs (INDRIYA), the five sense objects, nonmanifest materiality (AVIJNAPTIRuPA), mind (CITTA), forty-six mental concomitants (CAITTA), fourteen conditioned forces dissociated from thought (CITTAVIPRAYUKTASAMSKĀRA), and three unconditioned (ASAMSKṚTA) factors. Although the conditioned dharmas always existed, they still were impermanent and thus still moved between temporal periods because of specific "forces dissociated from thought" (CITTAVIPRAYUKTASAMSKĀRA): the "compounded characteristics" (SAMSKṚTALAKsAnA, CATURLAKsAnA) of origination (JĀTI), continuance (STHITI), "senescence" or decay (JARĀ), and "desinence," viz., extinction (ANITYATĀ). In the Sarvāstivāda treatment of causality, these four characteristics were forces that exerted real power over compounded objects, escorting those objects along the causal path until the force "desinence" finally extinguished them; this rather tortured explanation was necessary in order to explain how factors that the Sarvāstivāda school posited continued to exist in all three time periods yet still appeared to undergo change. Even after enlightenment, those dharmas still continued to exist, although they were then effectively "canceled out" through the force of the "nonanalytical suppressions" (APRATISAMKHYĀNIRODHA), which kept in check the production of all types of dharmas, ensuring that they remained positioned in future mode forever and were never again able to arise in the present. This distinctive dharma theory of the Sarvāstivāda was probably what the MADHYAMAKA philosopher NĀGĀRJUNA was reacting against in his clarion call that all dharmas were devoid of intrinsic existence (NIḤSVABHĀVA) and thus characterized by emptiness (suNYATĀ). The Sarvāstivāda school's elaborate abhidharma was also the inspiration for the still more intricate "Mahāyāna abhidharma" of the YOGĀCĀRA school (see BAIFA), which drew much of its classification scheme and many of its specific dharmas directly from the Sarvāstivāda. In describing the path of the ARHAT, the Sarvāstivāda set forth a five-stage path system (PANCAMĀRGA, of accumulation/equipment, preparation, vision, cultivation, and no further learning) for the ARHAT and asserted that the BODHISATTVA practices six perfections (PĀRAMITĀ) in the course of his training. This five-stage path was also adopted by the Yogācāra in its own theory of the bodhisattva MĀRGA. The Sarvāstivāda developed an elaborate view of the Buddha and the events of his life, as represented in the famous LALITAVISTARA. In its view of death and rebirth, Sarvāstivāda accepted the reality of the "intermediate state" (ANTARĀBHAVA) between rebirths, which in the Sarvāstivāda analysis could range from instantaneous rebirth, to rebirth after a week, indeterminate duration, and as many as forty-nine days; the latter figure seems to have become dominant in later traditions, including Mahāyāna, after it was adopted by the ABHIDHARMAKOsABHĀsYA and the YOGĀCĀRABHuMI. The Sarvāstivāda was one of the main subgroups of the STHAVIRANIKĀYA (School of the Elders), which split with the MAHĀSĀMGHIKA in the first centuries following the Buddha's death. The Sarvāstivāda evolved as one of the three major subdivisions of the Sthaviranikāya, perhaps as early as a century or two following the first schism, but certainly no later than the first century CE. Sarvāstivāda was one of the most enduring and widespread of the mainstream Buddhist schools. It was especially important in northern India in such influential Buddhist regions as KASHMIR and GANDHĀRA and eventually along the SILK ROAD in some of the Indo-European petty kingdoms of the Tarim River basin, such as KUCHA. Its geographical location along the major overland trade routes also led to it becoming the major mainstream school known to East Asian Buddhism. The Sarvāstivāda school includes an important subgroup, the VAIBHĀsIKA ("Followers of the Vibhāsā"), who were the ĀBHIDHARMIKAs associated with the Sarvāstivāda school, especially in Kashmir in northwestern India but also in Gandhāra and even BACTRIA. Because these masters considered their teachings to be elaborations of doctrines found in the encyclopedic Sarvāstivāda abhidharma treatise, the ABHIDHARMAMAHĀVIBHĀsĀ, they typically referred to themselves as Sarvāstivāda-Vaibhāsika or simply Vaibhāsika. This group was later also distinguished from the MuLASARVĀSTIVĀDA ("Root Sarvāstivāda"), a distinction that may have originated in a dispute over VINAYA recensions between the northwestern Sarvāstivāda-Vaibhāsika school in Kashmir and Gandhāra and the Sarvāstivāda school of MATHURĀ in north-central India. The Mulasarvāstivāda is best known for its massive MuLASARVĀSTIVĀDA VINAYA, one of the oldest and by far the largest (by up to a factor of four) of the major monastic codes (see VINAYAPItAKA) of the mainstream Buddhist schools; because of its eclectic content, it functioned almost as a proto-canon. The Mulasarvāstivāda vinaya is the monastic code still followed today in the Tibetan traditions of Buddhism. See also SAUTRĀNTIKA.
sdom gsum. (domsum). In Tibetan, "three vows" or "three codes"; variously the three sets of vows or restraints (TRISAMVARA) set forth in the sīlaparivarta (morality chapter) of the BODHISATTVABHuMI; or (1) the seven sets of VINAYA rules that make up the PRĀTIMOKsA code of the HĪNAYĀNA, (2) the three sets of vows or restraints defining bodhisattva morality in the BODHISATTVABHuMI, and (3) the nineteen SAMAYAs that codify tantric morality, particularly as found in the Tibetan version of the VAJRAsEKHARATANTRA. See also TRISAMVARA, SAMVARA, sĪLATRAYA.
Sdom gsum rab dbye. (Domsum Rapye). In Tibetan, "Clear Differentiation of the Three Vows," an important work by the Tibetan master SA SKYA PAndITA KUN DGA' RGYAL MTSHAN. Composed in verse, around 1232, it deals with the three vows or codes: the PRĀTIMOKsA vows, the BODHISATTVA vows, and the tantric vows (SAMAYA). In Tibet, it was considered possible, and in some cases ideal, for the Buddhist practitioner to receive and maintain all three sets of precepts: the monk's precepts (prātimoksa), which from the Tibetan perspective derived from the HĪNAYĀNA; the bodhisattva precepts, which derived from the MAHĀYĀNA, and the tantric precepts, which derived from the VAJRAYĀNA. However, there was a wide range of opinion on the relation among these three and how to resolve contradictions among them. The "Clear Differentiation of the Three Vows" is not an exposition of the three sets of precepts, but rather a polemical work in which Sa skya Pandita criticizes interpretations of the three then current in the other sects of Tibetan Buddhism. Sa skya Pandita's own view, in brief, was that the prātimoksa and the bodhisattva precepts provided the foundation for the tantric precepts, such that someone receiving tantric initiation should already hold the other two sets. The work provoked hostile responses from those whose views were criticized in the text, leading Sa skya Pandita to reply to his critics in a series of letters. His text sparked the development in subsequent centuries of a genre of texts on the three vows or codes (SDOM GSUM).
Sdom gsum rnam nges. (Domsum Namnge). A work in the SDOM GSUM (three codes) genre by Mnga' ris pan chen Padma dbang rgyal (Ngari Panchen Pema Wangyel, 1487-1542). It is a work of the RNYING MA sect, but is influenced both by the SDOM GSUM RAB DBYE and by works on ethics by TSONG KHA PA. It became widely known through LO CHEN DHARMA SHRI's detailed explanation, which is a central part of the curriculum of many Rnying ma BSHAD GRWA (monastic schools).
siksāpada. (P. sikkhāpada; T. bslab pa'i gzhi; C. xuechu; J. gakusho; K. hakch'o 學處). In Sanskrit, lit. "training step"; "training rules," "precepts," or "moral instructions"; viz., various rules of conduct incumbent on both lay and monastic adherents of Buddhism. Theoretically, the number of siksāpadas, in the sense of situations where it is incumbent on an adherent to maintain proper moral decorum, is infinite, but the number of rules a specific adherent was expected to follow depended on his or her level of commitment. All these moral instructions are administered in the formula, "I undertake the training rule (siksāpada) to abstain from..." Thus, the Buddhist moral codes are not regarded as commandments handed down from on high, but steps in training that are found to be useful in promoting wholesome actions (KUsALA-KARMAN) and in weaning the individual from clinging and attachment. It is generally understood that the practitioner must become adept in following these basic rules of training before he or she can go on to higher levels of training: the effective engagement in the cultivation of concentration (SAMĀDHI), wisdom (PRAJNĀ), and so on. The five basic rules of conduct required of all Buddhists, and specifically the laity, are the five precepts (PANCAsĪLA), viz., "undertaking the training rule to abstain from": (1) killing, (2) stealing, (3) sexual misconduct, (4) false speech, and (5) intoxicants. On full- and new-moon days (S. UPOsADHA, P. uposatha), the laity had the option of increasing the number of siksāpada for their training in morality and keeping an expanded set of eight precepts (P. uposathasīla, see AstĀnGASAMANVĀGATAM UPAVĀSAM) as a sort of temporary renunciation. These added three precepts to the preceding list of five, viz., abstaining from: (6) eating after midday, (7) dancing, singing, music, and other unseemly forms of entertainment, and using garlands, perfumes, and unguents (viz., cosmetics) to adorn the body, and (8) using high and luxurious beds and couches. Additionally on that day, the layperson was also expected to abstain from all sexual activity, rather than just sexual misconduct defined specifically for the lay person. Ordination as a male novice (sRĀMAnERA) or female novice (sRĀMAnERIKĀ) required the ordinand to increase the number of siksāpada (grounds for moral training) to ten (DAsAsĪLA) in the Pāli VINAYA, a number expanded to thirty-six in the MuLASARVĀSTIVĀDA VINAYA. Fully ordained monks (BHIKsU) and nuns (BHIKsUnĪ) observed, in turn, a greatly expanded set of siksāpada codified in hundreds of specific training rules, set out in great detail in the various vinaya traditions. In MAHĀYĀNA and tantric Buddhist traditions, the siksāpada are expanded to include various activities, even those that seem antithetical to morality, under the general rubric of skillful means (UPĀYA). See also sĪLA; SAMVARA; PRĀTIMOKsA.
sīlatraya. (T. tshul khrims gsum; C. sanju jingjie; J. sanju jokai; K. samch'wi chonggye 三聚淨戒). In Sanskrit, "three categories of morality" (also called the trividhāni sīlāni); a categorization of moral codes found typically in YOGĀCĀRA-oriented materials, which also becomes especially popular in indigenous East Asian scriptures (see APOCRYPHA). They are: (1) the restraining precepts, which maintain both the discipline and the deportments (saMvarasīla; see PRĀTIMOKsASAMVARA); (2) the accumulation of wholesome qualities (kusaladharmasaMgrāhaka); and (3) acting for the welfare of beings (SATTVĀRTHAKRIYĀ). Here, the first group corresponds to the preliminary "HĪNAYĀNA" precepts, while the second and third groups are regarded as reflecting a Mahāyāna position on morality. Thus, the three sets of pure precepts are conceived as a comprehensive description of Buddhist views on precepts, which incorporates both hīnayāna and Mahāyāna perspectives into an overarching system; and it is these three categories that are said to constitute the perfection of morality (sĪLAPĀRAMITĀ). These three categories are explained in such Yogācāra materials as the BODHISATTVABHuMI section of the YOGĀCĀRABHuMIsĀSTRA and in the MAHĀYĀNASuTRĀLAMKĀRA and in several East Asian apocryphal scriptures, including the FANWANG JING, PUSA YINGLUO BENYE JING, *VAJRASAMĀDHISuTRA (KŬMGANG SAMMAE KYoNG), and the ZHANCHA SHAN'E YEBAO JING. See also SAMVARA; SDOM GSUM.
sīlavrataparāmarsa. (P. sīlabbataparāmāsa; T. tshul khrims dang brtul zhugs mchog tu 'dzin pa; C. jiejinqu jian; J. kaigonjuken; K. kyegŭmch'wi kyon 戒禁取見). In Sanskrit, "attachment to rites and rituals" or "clinging to faulty disciplinary codes and modes of conduct" (lit. "holding [mistaken] rites and conduct to be superior"); the third of ten fetters (SAMYOJANA) that keep beings bound to the cycle of rebirth (SAMSĀRA). This type of attachment is one of the first three fetters that are permanently abandoned upon becoming a stream-enterer (SROTAĀPANNA), along with belief in the existence of a perduring self (SATKĀYADṚstI) and doubts about the efficacy of the path (VICIKITSĀ). This specific type of attachment constitutes the wrong view (DṚstI) that certain purificatory rites, such as bathing in the Ganges River or performing ritual sacrifices, can free a person from the consequences of unmeritorious action (AKUsALA-KARMAN). Attachment to rites and rituals thus often constitutes either a belief in non-Buddhist religious systems, or a clinging to those elements of non-Buddhist systems that run contrary to Buddhist doctrine. Attachment to rites and rituals is also one of the four kinds of clinging (UPĀDĀNA), along with clinging to sensuality (RĀGA), which is a strong attachment to pleasing sense objects; clinging to false views and speculative theories (DṚstI); and clinging to mistaken beliefs in a perduring self (ĀTMAVĀDA), viz., the attachment to the transitory mind and body as a real I and mine.
situationalism ::: Another name for Situation Ethics, which is a Christian ethical theory that was principally developed in the 1960s by the Episcopal priest Joseph Fletcher. It basically states that sometimes other moral principles can be cast aside in certain situations if love is best served; as Paul Tillich once put it: 'Love is the ultimate law'. The moral principles Fletcher is specifically referring to are the moral codes of Christianity and the type of love he is specifically referring to is 'Agape' love.
slugworm ::: n. --> Any caterpillar which has the general appearance of a slug, as do those of certain moths belonging to Limacodes and allied genera, and those of certain sawflies.
software rot "programming" The tendency of software that has not been used in a while to fail; such failure may be semi-humorously ascribed to {bit rot}. More commonly, "software rot" strikes when a program's assumptions become out of date. If the design was insufficiently {robust}, this may cause it to fail in mysterious ways. For example, owing to shortsightedness in the design of some COBOL programs, many would have succumbed to software rot when their 2-digit year counters wrapped around at the beginning of the year 2000. A related incident made the news in 1990, when a gentleman born in 1889 applied for a driver's licence renewal in Raleigh, North Carolina. The system refused to issue the card, probably because with 2-digit years the ages 101 and 1 cannot be distinguished. Historical note: Software rot in an even funnier sense than the mythical one was a real problem on early research computers (e.g. the {R1}; see {grind crank}). If a program that depended on a peculiar instruction hadn't been run in quite a while, the user might discover that the {opcodes} no longer did the same things they once did. ("Hey, so-and-so needs an instruction to do such-and-such. We can {snarf} this opcode, right? No one uses it.") Another classic example of this sprang from the time an {MIT} hacker found a simple way to double the speed of the unconditional jump instruction on a {PDP-6}, so he patched the hardware. Unfortunately, this broke some fragile timing software in a music-playing program, throwing its output out of tune. This was fixed by adding a defensive initialisation routine to compare the speed of a timing loop with the real-time clock; in other words, it figured out how fast the PDP-6 was that day, and corrected appropriately. [{Jargon File}] (2002-02-22)
sojae toryang. (消災道場). In Korean, "calamities-solving ritual"; one of the four most important annual rituals performed at court during the Koryo dynasty (918-1392), second only to the YoNDŬNGHOE (lantern ritual). The sojae toryang is a representative of the esoteric Buddhist rituals that became popular in Korea during the Koryo dynasty. The first record of the ritual's performance dates from 1046, the last from 1399, a short time after the demise of the dynasty. This ritual to prevent natural calamities probably derives originally not from Buddhist cosmology but from the theory of heavenly retribution that was foundational in traditional East Asian thought. Koryo's ritual system, modeled after that of Tang China, presumed that cosmological influences dominated human life and activities. Since droughts, floods, and epidemics were considered "calamities from Heaven" (Ch'onjae), and indicated Heaven's dissatisfaction with the quality of terrestrial governance, the sojae toryang sought to draw on various religious and astral powers in order to ward off these threats and to enhance the longevity of its royal sponsors. Koryo kings lavished riches on the monasteries whose monks performed these rituals, particularly when Koryo was threatened by foreign invasion or occupation. This concern explains why the majority of the recorded performances of the sojae toryang occurred during the reigns of kings Kojong (1231-1259), Wonjong (1259-1274), and Ch'ungnyol (1274-1308), who all ruled during the period of Mongol domination in Korea. During King Wonjong's thirteen-year reign, for example, the sojae toryang was performed twenty-three times, or about three times every two years. Historical sources provide little information on how the ritual was actually performed, but its conduct can be inferred from esoteric Buddhist sources. These sources require the monks to establish a purified ritual venue, install a buddha image there, and then make offerings of incense, flowers, and lanterns; once the site is prepared, they are then to recite various codes or spells (DHĀRAnĪ) in order to invoke the power of the BODHISATTVAs, the seven stars of the Big Dipper (see BEIDOU QIXING), the gods of the zodiacal mansions and the constellations, the sun and moon, etc., to overcome calamities and transform disasters into blessings. In the case of the Koryo dynasty, the ritual was always held at court, and the king himself was both participant and presider at the ritual, indicating the close association between court and the religion during this period in Korean history.
Sonirei. (僧尼令). In Japanese, "Regulations for Monks and Nuns"; a decree issued in 701 by the Japanese imperial court to regulate the activities of Buddhist clerics; the extant twenty-seven-article recension of these regulations was codified within the Yoro ritsurei ("Civil and Penal Codes of the Yoro Era"), which was compiled in 718 and promulgated in 757. The Sonirei is believed to be modeled after the Tang-dynasty code regulating the activities of Daoist and Buddhist clerics, the Daoseng ge. The Sonirei was also based on the traditional Buddhist precepts of the Chinese translation of the DHARMAGUPTAKA VINAYA (C. SIFEN LÜ): for example, it stipulated that committing a PĀRĀJIKA transgression, the most serious category of monastic offense-viz., sexual intercourse, murder, grand theft, and false claims of spiritual achievement-required punishment in accord with civil law. The code also forbade monks from consuming alcohol, meat, and strong-smelling herbs, and prohibited a monk from entering a nun's cell, and vice versa. The Sonirei also reflected the state's concern about the possible threat to its power from an unregulated Buddhist clergy, as shown in the example of GYoGI (668-749), a Hosso (FAXIANG ZONG) monk who disseminated Buddhism among the commoners and gained widespread popularity as a charismatic teacher and thaumaturge. Many of the Sonirei regulations targeted such maverick clerics: to give but a few examples, monks and nuns were prohibited from predicting good and bad fortunes based on heavenly portents; speaking against the state; studying military tactics; living outside the temples or building a Buddhist chapel off temple grounds; giving scriptures or buddha images to a layperson or teaching outside the monastery; or accumulating private property or wealth. The Sonirei also required all monks and nuns to receive official permission before ordaining. However, violations of the Sonirei were widespread and the regulations had lost much of their effectiveness by the middle of the Heian period.
spread spectrum communications "communications" (Or "spread spectrum") A technique by which a signal to be transmitted is modulated onto a {pseudorandom}, noise-like, wideband {carrier signal}, producing a transmission with a much larger {bandwidth} than that of the data {modulation}. Reception is accomplished by {cross correlation} of the received wide band signal with a synchronously generated replica of the carrier. Spread-spectrum communications offers many important benefits: Low probability of detection, interception or determination of the transmitter's location. To an observer who does not possess information about the carrier, the transmission is indistinguishable from other sources of noise. High immunity against interference and jamming (intentional interference). The presence of (narrowband) interference signals only decreases the channel's {signal-to noise ratio} and therefore its {error rate}, which can be dealt with by using {error correcting codes}. A jammer would have to use wideband interference signals, which would require very high power (again assuming that the jammer does not know the characteristics of the carrier). High immunity against adverse effects of multipath transmission. In the presence of multiple paths between transmitter and receiver (e.g. by reflected signals), signals of certain frequencies can be cancelled at certain locations when the difference in path delays between multiple propagation paths cause the signals to arrive out of phase. This effect is particularly troublesome in narrowband mobile communications, where it causes "blind spots" - locations where no signal can be received. Transmitter/receiver pairs using independent random carriers can operate in the same frequency range with minimal interference. These are called {Code Division Multiple Access} (CDMA) systems. Increasing the number of T/R pairs again only gradually increases each channel's error rate. In contrast, narrowband systems can only accomodate a fixed number of channels determined by available bandwidth and channel width (data rate). When the data modulation cannot be distinguished from the carrier modulation, and the carrier modulation is random to an unwanted observer, the spread spectrum system assumes cryptographic capabilities, with the carrier modulation taking on the function of a key in a {cipher} system. The most important practical modes of spread spectrum coding are Direct Sequence (DS) and {Frequency-Hopping Spread Spectrum} (FH). In DS, a pseudo random sequence is phase-shift-keyed (PSK) onto the carrier. Spread Spectrum development began during World War II, with the earliest studies dating from the 1920s. Most papers remained classified until the 1980s. Direct sequence spread spectrum was invented by Paul Kotowski and Kurt Dannehl at Telefunken. The technique is used extensively in military communications today. Commercial applications include {mobile telephony} and mobile networking. ["Spread Spectrum Communications", Charles E. Cook et al (Ed.), IEEE Press, New York, 1983. ISBN 0-87942-170-3]. {Hedy Lamarr (http://sirius.be/lamarr.htm)}, {(http://ncafe.com/chris/pat2/)}. (2001-08-08)
structuralism: This theory suggests that no text has any meaning independently, but only makes sense when thought of as part of a complete language system. Furthermore, it is argued that all writing is comprised of an arrangement of signs, codes and conventions. This turns away fromthe traditional view that literaturereflects reality, and thus creates a connection between the writer and reader. Structuralists reject both these ideas and argue the writer creates a persona, which is a literary construction, creating a barrier to the access of the actual writer. Roland Barthes (1915-80) was a key structuralist during the theory’s rise in the 1960s. The discourse has now been outdated by post-structuralism.
Sudinna. (T. Bzang byin; C. Xutina; J. Shudaina; K. Sujena 須提那). The Buddhist Hybrid Sanskrit and Pāli name of a disciple of the Buddha whose actions prompted the Buddha to formulate the first rule of the monastic code, the "defeat" offense (S. PĀRĀJIKA) forbidding sexual intercourse (abrahmacarya); his name is a Middle Indic form of the classical Sanskrit Sudatta. The monastic code (VINAYA; PRĀTIMOKsA) was not formulated as a complete system. Rather, it is said that the Buddha formulated each rule in response to a specific misdeed by a monk, with the Buddha subsequently declaring a rule prohibiting that particular misdeed. Sudinna had been ordained with the grudging consent of his parents; he was their only child, was already married, and had not had a child at the time of his ordination. During a period of famine, he returned to his home region in order to beg for alms. When he was offered food at his parents' house, they, together with his wife, urged him to return to lay life. He refused, addressing his wife as "sister," which caused her to faint. His mother later visited him, imploring him to impregnate his wife so that his family would at least have an heir, thus preventing their property from being confiscated upon the death of his parents. Sudinna agreed and had intercourse with his wife three times, supposedly not out of lust but out of concern for the financial future of his family. He soon felt remorse for his deed. Upon learning of the reason for his remorse, his fellow monks informed the Buddha, who told him it would have been better for him to have inserted his penis into the mouth of a poisonous snake than to have placed it in a woman's vagina. The Buddha then established a rule of "defeat" (PĀRĀJIKA) forbidding monks from engaging in sexual intercourse, the first rule that the Buddha had ever had to promulgate in some twenty years of teaching. It was by no means the last: the monks' and nuns' codes of conduct (prātimoksa) eventually included hundreds of specific rules of conduct.
Swift code - Within the context of international payment transactions, is a code issued by the Society for Worldwide Interbank Financial Telecommunication (SWIFT) that enables banks worldwide to be identified without the need to specify an address or bank number. SWIFT codes are used mainly for automatic payment transactions.
Syntax/Semantic Language ::: (language) (S/SL) A high level specification language for recursive descent parsers developed by J.R. Cordy at the University of Toronto in 1980.S/SL is a small language that supports cheap recursion and defines input, output, and error token names (& values), semantic mechanisms (class interfaces accepts. Alternation, control flow and one-symbol look-ahead constructs are part of the language.The S/SL processor compiles this pseudo-code into a table (byte-codes) that is interpreted by the S/SL table-walker (interpreter). The pseudo-code language excellent syntax error recovery and repair. It is more powerful and transparent than yacc but slower.S/SL has been used to implement production commercial compilers for languages such as PL/I, Euclid, Turing, Ada, and COBOL, as well as interpreters, command processors, and domain specific languages of many kinds. .[Specification of S/SL: Syntax/Semantic Language, J.R. Cordy and R.C. Holt, Computer Systems Research Institute, University of Toronto, 1980].[An Introduction to S/SL: Syntax/Semantic Language, R.C. Holt, J.R. Cordy, and D.B. Wortman; ACM Transactions on Programming Languages and Systems (TOPLAS), Vol 4, No. 2, April 1982, pp 149-178].[Hierarchic Syntax Error Repair, D.T. Barnard and R.C. Holt, International Journal of Computing and Information Sciences, Vol. 11, No. 4, August 1982, Pages 231-258.](2003-10-30)
Syntax/Semantic Language "language" (S/SL) A high level {specification language} for {recursive descent parsers} developed by J.R. Cordy "cordy@cs.queensu.ca" and R.C. Holt "holt@uwaterloo.ca" at the University of Toronto in 1980. S/SL is a small language that supports cheap recursion and defines input, output, and error token names (& values), semantic mechanisms (class interfaces whose methods are really escapes to routines in a host programming language but allow good abstraction in the pseudo-code) and a pseudo-code program that defines the syntax of the input language by the token stream the program accepts. Alternation, control flow and one-symbol look-ahead constructs are part of the language. The S/SL processor compiles this pseudo-code into a table (byte-codes) that is interpreted by the S/SL table-walker (interpreter). The pseudo-code language processes the input language in recursive descent LL1 style but extensions allow it to process any LRk language relatively easily. S/SL is designed to provide excellent syntax error recovery and repair. It is more powerful and transparent than yacc but slower. S/SL has been used to implement production commercial compilers for languages such as {PL/I}, {Euclid}, {Turing}, {Ada}, and {COBOL}, as well as {interpreters}, {command processors}, and domain specific languages of many kinds. {(ftp://ftp.cs.queensu.ca/pub/cordy/ssl)}. ["Specification of S/SL: Syntax/Semantic Language", J.R. Cordy and R.C. Holt, Computer Systems Research Institute, University of Toronto, 1980]. ["An Introduction to S/SL: Syntax/Semantic Language", R.C. Holt, J.R. Cordy, and D.B. Wortman; ACM Transactions on Programming Languages and Systems (TOPLAS), Vol 4, No. 2, April 1982, pp 149-178]. ["Hierarchic Syntax Error Repair", D.T. Barnard and R.C. Holt, International Journal of Computing and Information Sciences, Vol. 11, No. 4, August 1982, Pages 231-258.] (2003-10-30)
syntax ::: The rules and codes that govern a system of signifiers. In Integral Theory, syntax is typically associated with the Lower-Right quadrant. See Integral Semiotics.
tatar "human language" A Turkic language spoken by about five million Tatars in Russia, Ukraine, Turkey and elsewhere; the official language of the Republic of Tatarstan (Russian Federation). {language codes}: tt, tat. (2006-12-11)
T-carrier system ::: (communications) A series of wideband digital data transmission formats originally developed by the Bell System and used in North America and Japan.The basic unit of the T-carrier system is the DS0, which has a transmission rate of 64 Kbps, and is commonly used for one voice circuit.Originally the 1.544 megabit per second T1 format carried 24 pulse-code modulated, time-division multiplexed speech signals each encoded in 64 kilobit circuits channels carry multiple T1 channels multiplexed, resulting in transmission rates of up to 44.736 Mbps.The T-carrier system uses in-band signaling or bit-robbing, resulting in lower transmission rates than the E-carrier system. It uses a restored polar signal with 303-type data stations.Asynchronous signals can be transmitted via a standard which encodes each change of level into three bits; two which indicate the time (within the current indicates the direction of the transition. Although wasteful of line bandwidth, such use is usually only over small distances.T1 lines are made free of direct current signal components by in effect capacitor coupling the signal at the transmitter and restoring that lost component with a slicer at the receiver, leading to the description restored polar.[Telecommunications Transmission Engineering, Vol. 2, Facilities, AT&T, 1977].(2001-04-08)
T-carrier system "communications" A series of wideband digital data transmission formats originally developed by the {Bell System} and used in North America and Japan. The basic unit of the T-carrier system is the {DS0}, which has a transmission rate of 64 Kbps, and is commonly used for one {voice circuit}. Originally the 1.544 megabit per second {T1} format carried 24 pulse-code modulated, time-division multiplexed speech signals each encoded in 64 kilobit per second streams, leaving 8 kilobits per second of framing information which facilitates the synchronisation and demultiplexing at the receiver. {T2} and {T3} circuits channels carry multiple T1 channels multiplexed, resulting in transmission rates of up to 44.736 Mbps. The T-carrier system uses {in-band signaling}, resulting in lower transmission rates than the {E-carrier system}. It uses a restored polar signal with {303-type} data stations. Asynchronous signals can be transmitted via a standard which encodes each change of level into three bits; two which indicate the time (within the current synchronous frame) at which the transition occurred, and the third which indicates the direction of the transition. Although wasteful of line bandwidth, such use is usually only over small distances. T1 lines are made free of direct current signal components by in effect capacitor coupling the signal at the transmitter and restoring that lost component with a "slicer" at the receiver, leading to the description "restored polar". [Telecommunications Transmission Engineering, Vol. 2, Facilities, AT&T, 1977]. (2001-04-08)
text editor "tool, text" A utility program for creating and modifying {text files}. This differs from a {word processor} in that the word processors often embed special control codes or {escape sequences} in the file to control formatting. (1996-11-15)
text editor ::: (tool, text) A utility program for creating and modifying text files. This differs from a word processor in that the word processors often embed special control codes or escape sequences in the file to control formatting. (1996-11-15)
tichang. (J. teisho; K. chech'ang 提唱). In Chinese, "lecture," a type of discourse associated especially with the CHAN ZONG and widely known in the West by its Japanese pronunciation teisho; also called tigang (J. teiko, K. chegang) or tiyao (J. teiyo, K. cheyo). Such lectures, which were often delivered in highly colloquial language, sought to point to the main purport of a Chan tradition, text, or "case" (GONG'AN) by drawing on the peculiar Chan argot and extensively citing Chan literature and Buddhist scriptures. Chan masters might also deliver a sequential series of lectures on each of the Chan cases in a larger gong'an collection, such as the BIYAN LU or the WUMEN GUAN. Such lectures were sometimes delivered in conjunction with the formal "ascending the hall" (SHANGTANG) procedure; the term may also refer to the master's expository comments regarding questions that visitors might raise in the course of listening to a formal lecture. The tichang lecture is the Chan counterpart of expositions of Buddhist teachings given by lecturers in doctrinal schools, but making more use of Chan rather than commentarial and scriptural materials. The term was widely used in the Chan tradition especially from the Song dynasty onward. Although the term appears only rarely in such Chan codes as the BAIZHANG QINGGUI ("Baizhang's Pure Rules") and the CHANYUAN QINGGUI ("Pure Rules of the Chan Garden"), these sources do describe the general procedures to be followed in delivering such a lecture. The forty-two roll Liezu tigang lu ("Record of the Lectures of Successive Patriarchs," using the alternate term tigang), compiled by the Qing-dynasty Chan master Daiweng Xingyue (1619-1684), collects about four hundred Chinese masters' lectures delivered at various special occasions, such as the reigning emperor's birthday or funeral, and in conjunction with daily services.
tripitaka. (P. tipitaka; T. sde snod gsum; C. sanzang; J. sanzo; K. samjang 三藏). In Sanskrit, "three baskets"; one of the most common and best known of the organizing schema of the Indian Buddhist canon. These three baskets were the SuTRAPItAKA (basket of discourses), VINAYAPItAKA (basket of disciplinary texts) and ABHIDHARMAPItAKA [alt. *sĀSTRAPItAKA] (basket of "higher dharma" or "treatises"). The use of the term pitaka for these categories is thought to come from the custom of storing the palm-leaf or wooden slips of written texts in baskets (S. pitaka). (The Chinese translates pitaka as a "repository," thus tripitaka is the "three repositories.") The various MAINSTREAM BUDDHIST SCHOOLS in India had their own distinctive version of each of the pitakas; the Pāli version transmitted to Sri Lanka is the most complete to survive in an Indic language, although sections of those of other schools, such as the DHARMAGUPTAKA, SARVĀSTIVĀDA, and MuLASARVĀSTIVĀDA, are preserved in Chinese, Tibetan, and in Sanskrit or Middle Indic fragments. Some schools used different organizing schema. The Dharmaguptaka school, for example, is said to have had five pitakas; the usual three, plus a bodhisattvapitaka (on various doctrines and practices related to the BODHISATTVA) and a dhāranīpitaka (of DHĀRAnĪ codes and spells). The MAHĀYĀNA sutras were not organized under this rubric, although it is sometimes said that they can be when the three baskets are interpreted more figuratively, with the vinayapitaka including those teachings connected to the training in morality (sĪLA), the sutrapitaka including those teachings connected to the training in meditation (SAMĀDHI), and the abhidharmapitaka including those teachings connected to the training in wisdom (PRAJNĀ). The East Asian traditions arranged their own indigenous canons as a DAZANGJING (scriptures of the great repository), rather than a tripitaka; the two terms are not synonymous. See also BKA' 'GYUR; DAZANGJING; KORYo TAEJANGGYoNG; TAISHo SHINSHu DAIZoKYo.
Typtology: Communication with the spirits of the departed or other discarnate entities by means of rappings interpreted according to prearranged codes.
Unicode 1. "character" A 16-bit {character set} standard, designed and maintained by the non-profit consortium Unicode Inc. Originally Unicode was designed to be universal, unique, and uniform, i.e., the code was to cover all major modern written languages (universal), each character was to have exactly one encoding (unique), and each character was to be represented by a fixed width in bits (uniform). Parallel to the development of Unicode an {ISO}/{IEC} standard was being worked on that put a large emphasis on being compatible with existing character codes such as {ASCII} or {ISO Latin 1}. To avoid having two competing 16-bit standards, in 1992 the two teams compromised to define a common character code standard, known both as Unicode and {BMP}. Since the merger the character codes are the same but the two standards are not identical. The ISO/IEC standard covers only coding while Unicode includes additional specifications that help implementation. Unicode is not a {glyph encoding}. The same character can be displayed as a variety of {glyphs}, depending not only on the {font} and style, but also on the adjacent characters. A sequence of characters can be displayed as a single glyph or a character can be displayed as a sequence of glyphs. Which will be the case, is often font dependent. See also Jörgen Bettels and F. Avery Bishop's paper {Unicode: A universal character code (http://research.compaq.com/wrl/DECarchives/DTJ/DTJB02/DTJB02SC.TXT)}. (2002-08-06) 2. "language" A pre-{Fortran} on the {IBM 1130}, similar to {MATH-MATIC}. [Sammet 1969, p.137]. (2004-09-14)
Unicode ::: 1. (character) A 16-bit character set standard, designed and maintained by the non-profit consortium Unicode Inc.Originally Unicode was designed to be universal, unique, and uniform, i.e., the code was to cover all major modern written languages (universal), each character was to have exactly one encoding (unique), and each character was to be represented by a fixed width in bits (uniform).Parallel to the development of Unicode an ISO/IEC standard was being worked on that put a large emphasis on being compatible with existing character codes such the two teams compromised to define a common character code standard, known both as Unicode and BMP.Since the merger the character codes are the same but the two standards are not identical. The ISO/IEC standard covers only coding while Unicode includes additional specifications that help implementation.Unicode is not a glyph encoding. The same character can be displayed as a variety of glyphs, depending not only on the font and style, but also on the or a character can be displayed as a sequence of glyphs. Which will be the case, is often font dependent.See also J�rgen Bettels and F. Avery Bishop's paper .(2002-08-06)2. (language) A pre-Fortran on the IBM 1130, similar to MATH-MATIC.[Sammet 1969, p.137].(2004-09-14)
upādāna. (T. len pa; C. qu; J. shu; K. ch'wi 取). In Sanskrit and Pāli, "clinging," "grasping," or "attachment"; the ninth of the twelve links (NIDĀNA) of dependent origination (PRATĪTYASAMUTPĀDA), which is preceded by craving (TṚsnĀ) and followed by becoming (BHAVA). Clinging is regarded as a more intense form of craving, with craving defined as the desire not to separate from a feeling of pleasure, the desire to separate from a feeling of pain, or as a nondiminution of a neutral feeling. Upādāna is a stronger, and more sustained, type of attachment, which is is said to be of four types: (1) clinging to sensuality (RĀGA), which is strong attachment to pleasing sensory objects; (2) clinging to false views and speculative theories (DṚstI); (3) clinging to faulty disciplinary codes and superstitious modes of conduct (sĪLAVRATAPARĀMARsA); and (4) clinging to mistaken beliefs in a perduring self (ĀTMAVĀDA), viz., the attachment to the transitory mind and body as a real I and mine. In the context of dependent origination (PRATĪTYASAMUTPĀDA), craving (tṛsnā) leads to the clinging (upādāna) that nourishes the actions that will serve as the cause of "becoming" (bhava), viz., the next lifetime. Clinging that occurs near the moment of death is therefore particularly consequential.
Vạn Hạnh. (萬行) (d. 1025). An influential monk during the Vietnamese Lý dynasty (1010-1225); his family name was Nguyễn. Vạn Hạnh was a native of Cổ Pháp Village, Thien Đức Prefecture, in northern Vietnam. The THIỀN UYỂN TẬP ANH reports that at the age of twenty-one, he left home to become a monk and served the monk Thiền Ông of Lục Tổ monastery. After Thiền Ông passed away, Vạn Hạnh devoted himself to the practice of DHĀRAnĪ (spells or mnemonic codes) and SAMĀDHI. King Le Đại Hành (r. 980-1005), founder of the Former Le dynasty (980-1009), greatly revered him and relied on his prophecies in political and diplomatic matters. When Le Ngọa Triều (r. 1005-1009), the last king of the Le dynasty, appeared to be a cruel tyrant, Vạn Hạnh masterminded the overthrow of the latter and helped Lý Công Uẩn ascend the throne to establish the Lý dynasty (1010-1225). Vạn Hạnh remains the most beloved eminent monk among modern Vietnamese Buddhists. In his honor, in 1964, the first nonmonastic Buddhist university was established in Saigon and named after him. Vạn Hạnh University was the first Vietnamese university to be established following the model of an American liberal arts college.
vertical bar ::: (character) The character |, ASCII code 124.Common names: bar; or; or-bar; v-bar; pipe; vertical bar. Rare: ITU-T: vertical line; gozinta; thru; pipesinta; INTERCAL: spike.Pipe, gozinta, thru and pipesinta refer to the use of | in Unix shells to create a pipe.Some keyboards show both a solid vertical bar (code 124) and a broken vertical bar (code 166).[Does anyone call either kind of vertical bar pling? Other codes?] (1998-09-20)
vertical bar "character" The character "|", {ASCII} code 124. Common names: bar; or; or-bar; v-bar; pipe; vertical bar. Rare: {ITU-T}: vertical line; gozinta; thru; pipesinta; {INTERCAL}: spike. "Pipe", "gozinta", "thru" and "pipesinta" refer to the use of "|" in {Unix} shells to create a {pipe}. Some keyboards show both a solid vertical bar (code 124) and a broken vertical bar (code 166). [Does anyone call either kind of vertical bar "{pling}"? Other codes?] (1998-09-20)
Very Long Instruction Word "language, architecture" (VLIW) Used to describe a {machine code} {instruction set} implemented using {horizontal microcode}. A horizontally encoded instruction word which encodes four or more operations might be considered "very long". VLIW architectures are sometimes classified as a type of static {superscalar} architecture. They are static in the sense that which units operate in parallel is determined by the instruction rather than by {dynamic scheduling} at {run time}. Producing code for VLIW machines is difficult; {trace scheduling} is a helpful compiler technique. The most famous VLIW machine was built by (the late) {Multiflow Computer, Inc.} (1994-11-11)
Very Long Instruction Word ::: (VLIW) Used to describe an assembly language instruction set implemented using horizontal microcode. A horizontally encoded instruction word which encodes four or more operations might be considered very long.VLIW architectures are sometimes classified as a type of static superscalar architecture. They are static in the sense that which units operate in parallel is determined by the instruction rather than by dynamic scheduling at run time.Producing code for VLIW machines is difficult; trace scheduling is a helpful compiler technique.The most famous VLIW machine was built by (the late) Multiflow Computer, Inc. (1994-11-11)
vinayapitaka. (T. 'dul ba'i sde snod; C. lüzang; J. ritsuzo; K. yulchang 律藏). In Sanskrit and Pāli, "basket of discipline" or the "collection of discipline"; one of the three "baskets" (TRIPItAKA), or divisions of Buddhist scripture, together with the SuTRAPItAKA and the ABHIDHARMAPItAKA. Although typically presumed to include just the rules and regulations of monastic conduct, the vinayapitaka is actually one of the richest sources for understanding Buddhist practice and institutions in India. It is said that the Buddha instituted a new rule only after the commission of some form of misconduct that he sought to prevent in the future, so the vinayas are careful to recount in great detail the circumstances leading up to the Buddha's promulgation of the rule. The vinayapitaka is therefore composed largely of narratives, some of considerable length; one of the earliest biographies of the Buddha appears in the vinaya of the MuLASARVĀSTIVĀDA school (see MuLASARVĀSTIVĀDA VINAYA). According to tradition, the redaction of the vinayapitaka occurred at the first Buddhist council (SAMGĪTI; see COUNCIL, FIRST), shortly after the Buddha's death, when a group of ARHATs assembled to recite the Buddha's teachings. There, the monk UPĀLI, considered an expert in the monastic code, was called upon to recite the vinaya. However, assuming that such a recitation occurred, disputes soon arose over what was allowable conduct according to the rules and regulations included in the vinayapitaka. At the time of his death, the Buddha told ĀNANDA that, after his death, the minor rules could be disregarded. At the first council, he was asked what those minor rules were, and Ānanda admitted that he had failed to ask. All rules were therefore retained, and his failure to ask was one of his errors requiring a confession of wrongdoing. The eventual division into the traditional eighteen MAINSTREAM BUDDHIST SCHOOLS often centered on questions of vinaya practice and conduct. There is, therefore, no single vinayapitaka, but a number of vinayapitakas, with the precise content determined by the specific Indian school. To give one example, the Pāli vinayapitaka, which was perhaps redacted around the first century CE, is composed of the following three major divisions: (1) SUTTAVIBHAnGA (S. sutravibhanga; cf. VINAYAVIBHAnGA), which includes the pātimokkha (S. PRĀTIMOKsA) code with explanations and commentary, including the mahāvibhanga with the rules for monks and the bhikkhunīvibhanga with the rules for nuns; (2) KHANDHAKA (S. skandhaka; cf. VINAYAVASTU), which is subdivided between the MAHĀVAGGA, which includes chapters on such topics as the procedure for the ordination of monks, the fortnightly observances (P. uposatha; S. UPOsADHA), the rains retreat, the use of clothing, food, medicine, and so forth, and the CulAVAGGA, which includes a variety of judicial rules, procedures for the ordination of nuns, and accounts of the first and second Buddhist councils; and (3) PARIVĀRA, an appendix that provides a summary and classification of the rules of monastic conduct. ¶ Numerous vinaya texts were translated into Chinese, including complete (or near-complete) vinayapitakas associated with five of the mainstream schools of Indian Buddhism. In the order of their translation dates, these five are (1) "Ten-Recitations Vinaya" (C. Shisong lü; C. *Dasabhānavāravinaya; *Dasādhyāyavinaya) of the SARVĀSTIVĀDA school, perhaps composed sometime between the first and third centuries CE and translated into Chinese between 404 and 409 CE; (2) DHARMAGUPTAKA vinaya, the renowned "Four-Part Vinaya" (SIFEN LÜ), translated between 410 and 412 CE, which becomes the definitive recension of the vinaya in the East Asian traditions and the focus of scholarship in the different East Asian vinaya schools (see NANSHAN LÜ ZONG, DONGTA LÜ ZONG, RISSHu); (3) MAHĀSĀMGHIKA vinaya (Mohesengji lü), composed between 100 and 200 CE and translated between 416 and 418; (4) MAHĪMsĀSAKA vinaya, or the "Five-Part Vinaya" (Wufen lü), perhaps composed in the first century BCE and translated between 422 and 423; and (5) the MuLASARVĀSTIVĀDA vinaya, perhaps composed in the fourth or fifth century CE and translated into Chinese between 703 and 713. (The complete Tibetan translation of this vinaya becomes definitive for Tibetan Buddhism). ¶ It is important to note that the texts contained in the vinayapitaka of any school have served as just one source of the monastic code. In China, no complete recension of any Indian vinaya was translated until the beginning of the fifth century. (Indeed, none of the surviving recensions of the vinayas of any Buddhist school can be dated prior to the fifth century CE.) When the Indian vinayas were translated into Chinese, for example, their regulations were viewed as being so closely tied to the customs and climate of India that they were sometimes found either incomprehensible or irrelevant to the Chinese. This led to the composition of indigenous Chinese monastic codes, called guishi ("regulations") or QINGGUI ("rules of purity"), which promulgated rules of conduct for monks and nuns that accorded more closely with the realities of life in East Asian monasteries. In Tibet, the VINAYASuTRA by GUnAPRABHA, a medieval Indian summary of the much larger Mulasarvāstivāda vinaya, was the primary source for the monastic code, but each monastery also had its own regulations (BCA' YIG) that governed life there. See also PRĀTIMOKsASuTRA.
vinaya. (T. 'dul ba; C. lü; J. ritsu; K. yul 律). In Sanskrit and Pāli, "discipline"; the corpus of monastic regulations, especially that directed at fully ordained monks (BHIKsU) and nuns (BHIKsUnĪ). The term is used by extension for those texts in which these codes are set forth, which form the "basket of the discipline" (VINAYAPItAKA) in the Buddhist canon (TRIPItAKA). According to an account in the Sifen lü kaizongji, by the Chinese vinaya master DAOXUAN (596-667), UPAGUPTA, the fifth successor in the Buddha's lineage about a century following his death, had five major disciples, who were said to have established their own schools based on their differing views regarding doctrine; these five also redacted separate recensions of the VINAYA, which the Chinese refer to as "five recensions of the vinaya" (Wubu lü). These five vinayas are (1) the "Four-Part Vinaya" (C. SIFEN LÜ; S. *Cāturvargīyavinaya) of the DHARMAGUPTAKA school; (2) the "Ten-Recitations Vinaya" (C. Shisong lü; S. *Dasādhyāyavinaya; [alt. *Dasabhānavāravinaya]) of the SARVĀSTIVĀDA school; (3) the "Five-Part Vinaya" (C. Wufen lü; S. *PaNcavargikavinaya) of the MAHĪsĀSAKA school and the *Prātimoksavinaya of the KĀsYAPĪYA school; (4) the *MAHĀSĀMGHIKA VINAYA of the MAHĀSĀMGHIKA school; and (5) the MuLASARVĀSTIVĀDA VINAYA. All five of these recensions are extant in Chinese translation, but the Sifen lü ("Four-Part Vinaya") of the Dharmaguptakas came to dominate the conduct of ecclesiastical affairs in East Asian Buddhism. The only vinaya to survive intact in an Indian language is the Pāli vinaya used in the STHAVIRANIKĀYA tradition; this vinaya compilation was unknown to the Chinese Tradition. The largest vinaya of them all, the Mulasarvāstivāda vinaya, is a massive collection that is some four times longer than any of the other recensions. The entire collection is available in its Tibetan translation; portions of this vinaya were also translated in Chinese, and substantial fragments of its original Sanskrit version have survived. ¶ The vinayas are a rich source of Buddhist history because they describe the occasion surrounding the formulation of each of the myriads of rules of conduct and deportment promulgated by the Buddha. It is said that the Buddha made a new rule only after the commission of an infraction that would need to be prevented in the future, so the vinayas are careful to recount, in sometimes embarrassing detail, the specific events leading up to the Buddha's formulation of the rule. These accounts therefore provide important insights into issues facing the monastic institutions of India. The principal rules of monastic life are contained in the PRĀTIMOKsA, which presents rosters of offenses of varying gravity, with penalties ranging from expulsion from the order for the most serious to mere confession for the more minor ones. The most serious offenses, called PĀRĀJIKA, or "defeat," and requiring expulsion according to some vinaya traditions, were four for monks: sexual misconduct (defined in the case of a monk as the penetration of an orifice to the depth of a mustard seed), theft, the killing of a living being, and lying about spiritual attainments. (Even for such serious misdeeds, however, some vinayas prescribe procedures for possible reinstatement; see sIKsĀDATTAKA.) In the Mulasarvāstivāda vinaya, there were 253 total rules to be followed by monks, 364 for nuns. The majority of these rules were matters of etiquette and decorum meant to ensure harmonious relations within the monastic institution and with lay patrons. The prātimoksa was recited fortnightly in the UPOsADHA ceremony. A second major part of the vinaya is the VIBHAnGA, or explanation of each rule, explaining the circumstances of its formulation and the conditions under which a violation does and does occur. A third part was called the VINAYAVASTU or KHANDAKA, separate sections (ranging between seventeen and twenty in number) on various topics such as ordination, the rains retreats, bedding, robes, and the use of medicine. Although sometimes regarded simply as a collection of regulations, the various vinaya texts are an essential part of Buddhist literature. Many of the vinayas, but especially the Mulasarvāstivāda vinaya, also include enormous numbers of narrative tales and ancillary materials, including texts that in other traditions would have been collected in the SuTRAPItAKA.
vt100 "hardware" {DEC}'s definitive {CRT} {video terminal} of the early/mid 1980s. Its {control codes} and {escape sequences} still form the basis of the {xterm} set and of the {ANSI} or {IBM PC} standards. VT100 compatibility is still provided by most {terminal emulators}. [On-line documentation?] (1995-03-28)
vt100 ::: (hardware) DEC's definitive CRT video terminal of the early/mid 1980s. Its control codes and escape sequences still form the basis of the xterm set and of the ANSI or IBM PC standards. VT100 compatibility is still provided by most terminal emulators.[On-line documentation?] (1995-03-28)
wardialer ::: (security) Almost certainly a shortened version of WarGames dialer, from the film WarGames.1. carrier scanner2. A program which attempts to break a password of known length by iterating thru all possible combinations of characters that could make up that password.This approach is not feasable for cracking most passwords these days. However, as late as the mid-1980s, some long-distance companies required only very short long-distance providers' local connect numbers and iteratively try possible access codes. Codes which worked were logged for later illicit use.These wardialers had a high success rate because of the small range of possibilities to iterate through, e.g. 10000 for a five digit access code, compared to hundreds of trillions of combinations for an eight-character alphanumeric code.Long-distance providers soon required longer passwords and took advantage of technology for rapidly tracing the phone numbers that wardialers were being run from, such that running wardialers became pointless and dangerous. (1997-03-16)
wardialer "security" Almost certainly a shortened version of "WarGames dialer", from the film {WarGames}. 1. {carrier scanner} 2. A program which attempts to break a {password} of known length by iterating thru all possible combinations of characters that could make up that password. This approach is not feasable for cracking most passwords these days. However, as late as the mid-1980s, some long-distance companies required only very short numeric access codes (e.g. five digits) to verify the identity of their customers. Wardialers were created which would, running unattended, call up long-distance providers' local connect numbers and iteratively try possible access codes. Codes which worked were logged for later illicit use. These wardialers had a high success rate because of the small range of possibilities to iterate through, e.g. 10000 for a five digit access code, compared to hundreds of trillions of combinations for an eight-character alphanumeric code. Long-distance providers soon required longer passwords and took advantage of technology for rapidly tracing the phone numbers that wardialers were being run from, such that running wardialers became pointless and dangerous. (1997-03-16)
weinuo. [alt. weina] (S. *karmadāna/*karmādāna; T. las su bsko ba; J. ina/ino; K. yuna 維那/唯那). In Chinese, "rector"; a term designating either the process of overseeing, or the specific supervisor of, such crucial monastic activities as apportioning dwellings, managing the refectory, arranging sleeping quarters, cleaning the monastery grounds, etc. According to various VINAYA codes and Chinese pilgrimage accounts such as YIJING's NANHAI JIGUI NEIFA ZHUAN, it was the rector's duty to strike instruments, such as gongs or chimes (GHAntA), to remind others of the monastic schedule. Assemblies, meals, and services were conducted with the help of the rector's announcements. Because of his formal role in maintaining the monastic schedule, the rector may have thus come to serve as the principal supervisor or manager of daily activities in the monastery. The Sanskrit term *karmadāna does not appear in the extant corpus of Indian Buddhist literature, although it is attested in the MAHĀVYUTPATTI Sanskrit-Tibetan lexicon, and the reconstruction is confirmed in Chinese transcriptions. In India, however, karmadāna may not necessarily have referred to a specific monastic office, but rather to the general act of "assigning" (lit. giving, DĀNA) "duties" (lit. action, viz., KARMAN) within the monastery. The Chinese term weinuo, however, clearly refers to a monastic office. The term is typically parsed as a combination of a lexical translation and phonetic transcription, and means something like "regulating (wei) the [dā]na," an interpretation related to the literal sense of the Sanskrit term as "assigning duties," and becomes used in East Asian Buddhism as the specific title of a monastic administrator who delegates responsibilities within the monastery-and thus a "rector." According to the Chinese monastic codes (QINGGUI), the rector was responsible for all matters regarding the SAMGHA and especially the saMgha hall (SENGTANG). The rector not only was in charge of the physical maintenance of the hall itself, but he also was called upon to settle issues, such as the determination of relative seniority or the appropriate punishment for transgressions committed by residents of the saMgha hall. The rector had the responsibility for appointing various low-ranking positions within the monastery, such as attendants, and conducted the tea ceremony. The weinuo also was in charge of leading the formal chanting at daily services, which involved much use of gongs and percussion instruments; weinuo is thus sometimes translated as functionally equivalent to the Western monastic office of "precentor," the leader of the monastic choir. In Korean monasteries, the yuna serves as a "rector" in that he has formal responsibility for enforcing discipline, making work assignments, and arranging the time for group work; in addition, however, he also serves as nominal head of the meditation compound in the monastery and spiritual advisor to the meditation monks.
Won'gwang. (C. Yuanguang 圓光) (542-640). In Korean, "Consummate Brilliance"; Silla-dynasty monk known as an early exponent of the VINAYA tradition in Korea. Won'gwang went to the Chinese kingdom of Chen and studied various texts such as the *TATTVASIDDHI and the MAHĀPARINIRVĀnASuTRA. After the fall of the Chen dynasty, Won'gwang traveled to Chang'an, where he attended lectures on ASAnGA'S MAHĀYĀNASAMGRAHA delivered by the monk Tanqian (542-607). Won'gwang returned to Korea in 600 and devised a set of lay precepts known as the "five secular injunctions" (Sesok ogye) at the request of two "flower youths" (hwarang) named Kwisan (d.u.) and Ch'uhang (d.u.). These injunctions adapted Confucian and Buddhist moral codes to the needs of a militant society involved in the ongoing peninsular reunification wars. The five are (1) loyalty, (2) filial piety, (3) trust, (4) not killing wantonly, and (5) not retreating in battle. According to his biography in the HAEDONG KOSŬNG CHoN, Won'gwang was also a renowned thaumaturge and tamer of autochthonous spirits. He passed away at the royal monastery of HWANGNYONGSA. Two commentaries on the TATHĀGATAGARBHASuTRA, the Taebangdŭng yoraejanggyong so and Yoraejanggyong sagi, are attributed to Won'gwang, but neither is extant.
yamas. ::: self-restraint; moral codes of conduct divided into five injuctions that should all be practiced in word, thought and deed &
Yiqiejing yinyi. (J. Issaikyo ongi; K. Ilch'egyong ŭmŭi 一切經音義). In Chinese, "Pronunciation and Meaning of All the Scriptures"; a specialized Chinese glossary of Buddhist technical terminology. As more and more Indian and Central Asian texts were being translated into Chinese, the use of Sanskrit and Middle Indic transcriptions and technical vocabulary increased, leading to the need for comprehensive glossaries of these abstruse terms. Because of the polysemous and sacred character of such Buddhist doctrinal concepts as BODHI, NIRVĀnA, and PRAJNĀ, many Chinese translators also preferred to transcribe rather than translate such crucial terms, so as not to limit their semantic range to a single Chinese meaning. The Indian pronunciations of proper names were also commonly retained by Chinese translators. Finally, the spiritual efficacy thought to be inherent in the spoken sounds of Buddhist spells (MANTRA) and codes (DHĀRAnĪ) compelled the translators to preserve as closely as possible in Chinese the pronunciation of the Sanskrit or Middle Indic original. By the sixth century, the plethora of different transcriptions used for the same Sanskrit Buddhist terms led to attempts to standardize the Chinese transcriptions of Sanskrit words, and to clarify the obscure Sinographs and compounds used in Chinese translations of Buddhist texts. This material was compiled in various Buddhist "pronunciation and meaning" (yinyi) lexicons, the earliest of which was the twenty-five-roll Yiqiejing yinyi compiled by the monk Xuanying (fl. c. 645-656). Xuanying, a member of the translation bureau organized in the Chinese capital of Chang'an by the renowned Chinese pilgrim, translator, and Sanskritist XUANZANG (600/602-664), compiled his anthology in 649 from 454 of the most important MAHĀYĀNA, sRĀVAKAYĀNA, VINAYA, and sĀSTRA materials, probably as a primer for members of Xuanzang's translation team. His work is arranged by individual scripture, and includes a roll-by-roll listing and discussion of the problematic terms encountered in each section of the text. For the more obscure Sinographs, the entry provides the fanqie (a Chinese phonetic analysis that uses paired Sinographs to indicate the initial and final sounds of the target character), the Chinese translation, and the corrected transcription of the Sanskrit, according to the phonologically sophisticated transcription system developed by Xuanzang. Xuanying's compendium is similar in approach to its predecessor in the secular field, the Jingdian shiwen, compiled during the Tang dynasty in thirty rolls by Lu Deming (c. 550-630). The monk Huilin (783-807) subsequently incorporated all of Xuanying's terms and commentary into an expanded glossary that included difficult terms from more than 1,300 scriptures; Huilin's expansion becomes the definitive glossary used within the tradition. Still another yinyi was compiled later during the Liao dynasty by the monk Xilin (d.u.). In addition to their value in establishing the Chinese interpretation of Buddhist technical terms, these "pronunciation and meaning" glossaries also serve as important sources for studying the Chinese phonology of their times.
Zilog Z280 An enhanced version of the {Zilog Z80} with a 16 bit architecture, introduced in July, 1987. It added an {MMU} to expand addressing to 16Mb, features for {multitasking}, a 256 byte {cache}, and a huge number of new {op codes} (giving a total of over 2000!). Its internal clock runs at 2 or 4 times the external clock (e.g. a 16MHz CPU with a 4MHz bus). (1994-10-31)
Zilog Z80 "processor" An 8-bit {microprocessor}. It was released in July 1976 with a 2.5 MHz {clock rate}. The Z80 was a much improved {Intel 8080} (as was the {Intel 8085}). It also used 8-bit data and 16-bit addressing, and could execute all of the {8080} {op codes} as well as 80 new ones, instructions that included 1, 4, 8 and 16-bit operations and even block move and block I/O instructions. The {register set} was doubled, with two banks of registers (including A and F) that could be switched between. This allowed fast {operating system} or {interrupt} {context switch}es. It features 3 types of interrupt mode. The Z80 also added two {index registers} (IX and IY) and relocatable {vectored interrupts} (via the 8-bit IV register). Like many processors (including the {8085}), the Z80 featured many undocumented op codes. Chip area near the edge was used for added instructions, but fabrication made the failure of these high. Instructions that often failed were just not documented, increasing chip yield. Later fabrication made these more reliable. The thing that really made the Z80 popular was the memory interface - the CPU generated it's own {RAM} {refresh} signals, which meant easier design and lower system cost. That and its {8080} compatibility and {CP/M}, the first standard {microprocessor} {operating system}, made it the first choice of many systems. In addition to the original Z80 (2.5 MHz) there are the {Zilog Z80A} (4 MHz), {Zilog Z80B} (6MHz) and {Zilog Z80H} (8 MHz) versions. The popular {Hitachi HD64180} processor family adds peripherals and an {MMU} to the Z80. The {Zilog Z280} was an enhanced version with an {MMU} and many new {op codes}. The Z80 was used in the first {Nintendo} {Game Boy}. A {Sharp} Z80 work-alike was used in the {GameBoy Color}, running at 4 MHz for GameBoy software or at 8 MHz for Game Boy Color software. The Z80 was used in the {Sega Master System} and the {Game Gear}. It was also used in the {Sega Genesis} for hardware reverse compatibility with the Sega Master System through a special cartridge. {Gaby Chaudry site (http://gaby.de/z80/)}. (2004-06-10)
Zilog Z80 ::: (processor) An 8-bit microprocessor. It was released in July 1976 with a 2.5 MHz clock rate. The Z80 was a much improved Intel 8080 (as was the Intel switched between. This allowed fast operating system or interrupt context switches. It features 3 types of interrupt mode.The Z80 also added two index registers (IX and IY) and relocatable vectored interrupts (via the 8-bit IV register). Like many processors (including the Instructions that often failed were just not documented, increasing chip yield. Later fabrication made these more reliable.The thing that really made the Z80 popular was the memory interface - the CPU generated it's own RAM refresh signals, which meant easier design and lower system cost. That and its 8080 compatibility and CP/M, the first standard microprocessor operating system, made it the first choice of many systems.In addition to the original Z80 (2.5 MHz) there are the Zilog Z80A (4 MHz), Zilog Z80B (6MHz) and Zilog Z80H (8 MHz) versions. The popular Hitachi HD64180 processor family adds peripherals and an MMU to the Z80.The Zilog Z280 was an enhanced version with an MMU and many new op codes.The Z80 was used in the first Nintendo Game Boy. A Sharp Z80 work-alike was used in the GameBoy Color, running at 4 MHz for GameBoy software or at 8 MHz for Game Gear. It was also used in the Sega Genesis for hardware reverse compatibility with the Sega Master System through a special cartridge. .(2004-06-10)
KEYS (10k)
2 Sri Aurobindo
1 Wikipedia
1 Arthur C Clarke
NEW FULL DB (2.4M)
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9 Anonymous
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6 Hillary Clinton
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1:One by one he would conjure up the world's major electronic papers; he knew the codes of the more important ones by heart, and had no need to consult the list on the back of his pad. Switching to the display unit's short-term memory, he would hold the front page while he quickly searched the headlines and noted the items that interested him. ~ Arthur C Clarke, 2001: A Space Odyssey, #KEYS
2:She sets the hard inventions of her brain
In a pattern of eternal fixity:
Indifferent to the cosmic dumb demand,
Unconscious of too close realities,
Of the unspoken thought, the voiceless heart,
She leans to forge her credos and iron codes
And metal structures to imprison life
And mechanic models of all things that are.
For the world seen she weaves a world conceived:
She spins in stiff but unsubstantial lines
Her gossamer word-webs of abstract thought,
Her segment systems of the Infinite,
Her theodicies and cosmogonic charts
And myths by which she explains the inexplicable.
At will she spaces in thin air of mind
Like maps in the school-house of intellect hung,
Forcing wide Truth into a narrow scheme,
Her numberless warring strict philosophies;
Out of Nature's body of phenomenon
She carves with Thought's keen edge in rigid lines,
Like rails for the World-Magician's power to run, ~ Sri Aurobindo, Savitri,#KEYS
3:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances.We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration,-Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. ~ Sri Aurobindo, The Life Divine, Ego and the Dualities, #KEYS
4: Ekajaṭī or Ekajaṭā, (Sanskrit: "One Plait Woman"; Wylie: ral gcig ma: one who has one knot of hair),[1] also known as Māhacīnatārā,[2] is one of the 21 Taras. Ekajati is, along with Palden Lhamo deity, one of the most powerful and fierce goddesses of Vajrayana Buddhist mythology.[1][3] According to Tibetan legends, her right eye was pierced by the tantric master Padmasambhava so that she could much more effectively help him subjugate Tibetan demons.
Ekajati is also known as "Blue Tara", Vajra Tara or "Ugra Tara".[1][3] She is generally considered one of the three principal protectors of the Nyingma school along with Rāhula and Vajrasādhu (Wylie: rdo rje legs pa).
Often Ekajati appears as liberator in the mandala of the Green Tara. Along with that, her ascribed powers are removing the fear of enemies, spreading joy, and removing personal hindrances on the path to enlightenment.
Ekajati is the protector of secret mantras and "as the mother of the mothers of all the Buddhas" represents the ultimate unity. As such, her own mantra is also secret. She is the most important protector of the Vajrayana teachings, especially the Inner Tantras and termas. As the protector of mantra, she supports the practitioner in deciphering symbolic dakini codes and properly determines appropriate times and circumstances for revealing tantric teachings. Because she completely realizes the texts and mantras under her care, she reminds the practitioner of their preciousness and secrecy.[4] Düsum Khyenpa, 1st Karmapa Lama meditated upon her in early childhood.
According to Namkhai Norbu, Ekajati is the principal guardian of the Dzogchen teachings and is "a personification of the essentially non-dual nature of primordial energy."[5]
Dzogchen is the most closely guarded teaching in Tibetan Buddhism, of which Ekajati is a main guardian as mentioned above. It is said that Sri Singha (Sanskrit: Śrī Siṃha) himself entrusted the "Heart Essence" (Wylie: snying thig) teachings to her care. To the great master Longchenpa, who initiated the dissemination of certain Dzogchen teachings, Ekajati offered uncharacteristically personal guidance. In his thirty-second year, Ekajati appeared to Longchenpa, supervising every ritual detail of the Heart Essence of the Dakinis empowerment, insisting on the use of a peacock feather and removing unnecessary basin. When Longchenpa performed the ritual, she nodded her head in approval but corrected his pronunciation. When he recited the mantra, Ekajati admonished him, saying, "Imitate me," and sang it in a strange, harmonious melody in the dakini's language. Later she appeared at the gathering and joyously danced, proclaiming the approval of Padmasambhava and the dakinis.[6] ~ Wikipedia,#KEYS
*** WISDOM TROVE ***
1:All men alike stand condemned, not by alien codes of ethics, but by their own, and all men therefore are conscious of guilt. ~ c-s-lewis, @wisdomtrove 2:I cannot help thinking that the menace of Hell makes as many devils as the severe penal codes of inhuman humanity make villains. ~ lord-byron, @wisdomtrove 3:Zen has lost its zip, if you will, or its nothingness and has become ritualistic Its established in monastaries with strict codes of koan study. ~ frederick-lenz, @wisdomtrove 4:Clich√©s, stock phrases, adherence to conventional, standardized codes of expression and conduct have the socially recognized function of protecting us against reality. ~ hannah-arendt, @wisdomtrove 5:And you can break yourself free from your hereditary patterns, cultural codes, social beliefs; and prove once and for all that the power within you is greater than the power that's in the world. ~ michael-beckwith, @wisdomtrove 6:Give me the judgment of balanced minds in preference to laws every time. Codes and manuals create patterned behavior. All patterned behavior tends to go unquestioned, gathering destructive momentum. ~ frank-herbert, @wisdomtrove 7:In Old Zen, the Zen Master would do literally anything to break down the concept of what the study was. He would present conflicting codes all the time, just to shake this fixation people had on how to attain liberation. ~ frederick-lenz, @wisdomtrove 8:The present tax codes inhibit the mobility and formation of capital, add complexities and inequities which undermine the morale of the taxpayer, and make tax avoidance rather than market factors a prime consideration in too many economic decisions. ~ john-f-kennedy, @wisdomtrove 9:The five points of yama, together with the five points of niyama, remind us of the Ten Commandments of the Christtian and Jewish faiths, as well as of the ten virtues of Buddhism. In fact, there is no religion without these moral or ethical codes. All spiritual life should be based on these things. They are the foundation stones without which we can never build anything lasting. ~ swami-satchidananda-saraswati, @wisdomtrove 10:There's nothing of any importance in life - except how well you do your work. Nothing. Only that. Whatever else you are, will come from that. It's the only measure of human value. All the codes of ethics they'll try to ram down your throat are just so much paper money put out by swindlers to fleece people of their virtues. The code of competence is the only system of morality that's on a gold standard. ~ ayn-rand, @wisdomtrove 11:Do you know this Sanskrit Shloka: "Let those who are versed in the ethical codes praise or blame, let Lakshmi, the goddess of Fortune, come or go wherever she wisheth, let death overtake him today or after a century, the wise man never swerves from the path of rectitude." Let people praise you or blame you, let fortune smile or frown upon you, let your body fall today or after a Yuga, see that you do not deviate from the path of Truth. ~ swami-vivekananda, @wisdomtrove 12:When we ask Negroes to abide by the law, let us also declare that the white man does not abide by law in the ghettos. Day in and day out he violates welfare laws to deprive the poor of their meager allotments; he flagrantly violates building codes and regulations; his police make a mockery of law; he violates laws on equal employment and education and the provisions of civil services. The slums are the handiwork of a vicious system of the white society; Negroes live in them, but they do not make them, any more than a prisoner makes a prison. ~ martin-luther-king, @wisdomtrove 13:When the faithful are asked whether God really exists, they often begin by talking about the enigmatic mysteries of the universe and the limits of human understanding. ‘Science cannot explain the Big Bang,’ they exclaim, ‘so that must be God’s doing.’ Yet like a magician fooling an audience by imperceptibly replacing one card with another, the faithful quickly replace the cosmic mystery with the worldly lawgiver. After giving the name of ‘God’ to the unknown secrets of the cosmos, they then use this to somehow condemn bikinis and divorces. ‘We do not understand the Big Bang – therefore you must cover your hair in public and vote against gay marriage.’ Not only is there no logical connection between the two, but they are in fact contradictory. The deeper the mysteries of the universe, the less likely it is that whatever is responsible for them gives a damn about female dress codes or human sexual behaviour. ~ yuval-noah-harari, @wisdomtrove *** NEWFULLDB 2.4M ***
1:It’s labeled ‘Top Secret Codes. ~ Stuart Gibbs, #NFDB
2:Prescient experts of biological codes. ~ Sarah Hall, #NFDB
3:Magic is the cheat codes for the world. ~ Warren Ellis, #NFDB
4:magic was the cheat codes for the universe. ~ Craig Schaefer, #NFDB
5:Words of creator are enciphered in genetic codes. ~ Toba Beta, #NFDB
6:Codes are a puzzle. A game, just like any other game. ~ Alan Turing, #NFDB
7:Moral codes adjust themselves to environmental conditions. ~ Will Durant, #NFDB
8:Rules, laws and codes become obsolete among the self-governed. ~ T F Hodge, #NFDB
9:he led us to a table so far back we may have changed zip codes. ~ Matt Abraham, #NFDB
10:Aren’t you violating the building codes? Or the laws of physics? ~ Scott Hawkins, #NFDB
11:I never violate my oaths or my codes... Only international laws. ~ Sherrilyn Kenyon, #NFDB
12:Moral codes are useful only when we have descended to needing them. ~ Kate Bornstein, #NFDB
13:I can't tell you how aroused it makes me when you quote codes, lieutenant. ~ J D Robb, #NFDB
14:There are thousands of codes in the Torah which are decoded by the Talmud. ~ H W Charles, #NFDB
15:Breakable codes and findable clues. Everything had been done on purpose. ~ Trenton Lee Stewart, #NFDB
16:The world’s population spends 500,000 hours a day typing Internet security codes. ~ John Lloyd, #NFDB
17:Books: boring. Codes: awesome. These are the people who are running the internet. ~ Robin Sloan, #NFDB
18:Magic is the cheat codes for the world. Sending a signal to reality's operating system, see? ~ Warren Ellis, #NFDB
19:Condition White, one of the four Cooper Color Codes describing levels of situational awareness ~ Dean Koontz, #NFDB
20:enough to figure out codes to the maintenance boxes, or to open a secured hatch, especially one ~ M R Forbes, #NFDB
21:I am marked by old codes, which shielded me in one world and then chained me in the next. ~ Ta Nehisi Coates, #NFDB
22:Much everyday anger results when we confuse our own personal wants with general moral codes. ~ David D Burns, #NFDB
23:Now I feel like James Bond. Suave and intelligent, breaking all the codes while looking fabulous. ~ Jim Butcher, #NFDB
24:Originality is dangerous. It challenges, questions, overturns assumptions, unsettles moral codes. ~ Salman Rushdie, #NFDB
25:Women’s dress codes at work and school are often cloaked in rhetoric about not “distracting” men ~ Jaclyn Friedman, #NFDB
26:A man who can be provoked by a tweet should not have his fingers anywhere near the nuclear codes. ~ Hillary Clinton, #NFDB
27:Science is morally neutral, but social science shows us that some moral codes are better than others. ~ Mario Bunge, #NFDB
28:All men are rapists, and that's all they are. They rape us with their eyes, their laws, their codes. ~ Marilyn French, #NFDB
29:I can’t do this by myself. It requires two security codes to access the full system and shut it down. ~ Alan Dean Foster, #NFDB
30:I am wounded. I am marked by old codes, which shielded me in one world and then chained me in the next. ~ Ta Nehisi Coates, #NFDB
31:A particularly important use of codes a was by banks. Worries about the security of telegraphic money transfers ~ Tom Standage, #NFDB
32:He found it increasingly difficult to accept the strict codes of the sect that clashed with ordinary values. ~ Haruki Murakami, #NFDB
33:We follow the codes not because they bring gain, but because we loathe the people we would otherwise become. ~ Brandon Sanderson, #NFDB
34:school dress codes often have many more picayune regulations specifically targeting girls’ clothing than boys’, ~ Jaclyn Friedman, #NFDB
35:Her areas of expertise are bar codes, book titles and maps - she has an original Parker Brothers map of the world. ~ Jasper Fforde, #NFDB
36:There were possibly three or at most four persons” in the whole United States who knew the slightest thing about codes ~ Jason Fagone, #NFDB
37:The ancient codes were doubtless originally suggested by the discovery and diffusion of the art of writing. ~ Henry James Sumner Maine, #NFDB
38:the British computer pioneer who broke the German wartime codes and then committed suicide by biting into a cyanide- ~ Walter Isaacson, #NFDB
39:The modern man has become a machine for survival, which is largely the result of work of chemicals and genetic codes. ~ Lynne McTaggart, #NFDB
40:All men alike stand condemned, not by alien codes of ethics, but by their own, and all men therefore are conscious of guilt. ~ C S Lewis, #NFDB
41:Irvine’s motto, goes the joke, is “sixteen zip codes, six floor plans.” Or “Irvine: we have sixty-two words for beige. ~ Michelle McNamara, #NFDB
42:There are codes so subtle that they change their whole meaning in half a line, or in a syllable, or in a pause, a caesura. ~ Hilary Mantel, #NFDB
43:I cannot help thinking that the menace of Hell makes as many devils as the severe penal codes of inhuman humanity make villains. ~ Lord Byron, #NFDB
44:The past is closed up inside its own depressing little museum of faded styles and codes and anticipations; you can’t re-enter it ~ Tessa Hadley, #NFDB
45:In other words, codes are inadequate as moral sources precisely because they do not touch on the dynamics of moral motivation. ~ James K A Smith, #NFDB
46:There may be some changes in building codes, but I don't see any stylistic departure that you'll be able to attribute to Sept. 11. ~ Cesar Pelli, #NFDB
47:You may never know what type of person someone is unless they are given opportunities to violate moral or ethical codes. ~ Nassim Nicholas Taleb, #NFDB
48:Let go of difficulties from your past, cultural codes, and social beliefs. You are the only one who can create the life you deserve. ~ Rhonda Byrne, #NFDB
49:[Nathalie Rykiel] knows by heart the genetic codes of the brand, and she also has a very contemporary and creative opinions about it. ~ Sonia Rykiel, #NFDB
50:I'm somebody who likes codes and ciphers and chases and artwork and architecture, and all the things you find in a Robert Langdon thriller. ~ Dan Brown, #NFDB
51:I find it so helpful,” continued Lymond, “when some of my gentlemen have well-defined codes of conduct. It makes them more predictable. ~ Dorothy Dunnett, #NFDB
52:I try not to think in terms of good and bad but more in terms of helpful or unhelpful in regards to specific moral codes and goals. ~ Richard Brancatisano, #NFDB
53:In Italy, the Milanese are well organized but follow bourgeois taste. They adhere to certain codes of elegance, but not to individualism. ~ Christian Lacroix, #NFDB
54:He had to learn how not to let his eyes be bewildered by manifestations, and thereby learn to treat appearances as signs and codes of the interior. ~ Ben Okri, #NFDB
55:The Americans were dumbstruck. A man with the keys to the kingdom, the ultrasecret codes to Soviet communications, was volunteering to defect. ~ David E Hoffman, #NFDB
56:The infamous Jeramiah Poe,” the being said, sliding off the rock with a fluid grace. “Outlaw. Violator of ancient codes. Fugitive of the Gendarme… ~ Lucian Bane, #NFDB
57:I groaned. Man and his codes! Even in a lawless inferno, man has to give himself some honor, he's so desperate to separate himself from the beasts. ~ Steve Toltz, #NFDB
58:I'm curious how people build up the codes that they live their life by, and how they come to think that that's the best way for them to function. ~ Noah Baumbach, #NFDB
59:Zen has lost its zip, if you will, or its nothingness and has become ritualistic Its established in monastaries with strict codes of koan study. ~ Frederick Lenz, #NFDB
60:It’s not like our laws are moral codes—they’re just a set of rules dreamed up by politicians to keep themselves in power and placate their contributors. ~ C J Box, #NFDB
61:Creating “ABC” priority codes and daily “to-do” lists were key techniques developed to help people sort through their choices in some meaningful way. ~ David Allen, #NFDB
62:The paradox of honor killings is that societies with the most rigid moral codes end up sanctioning behavior that is supremely immoral: murder. ~ Nicholas D Kristof, #NFDB
63:All the world’s principal security codes exploit trapdoor operations. Every time you shop online or extract cash from an ATM machine you are using them. ~ Anonymous, #NFDB
64:Just as Morse code provides a good introduction to the nature of codes, the telegraph provides a good introduction to the hardware of the computer. ~ Charles Petzold, #NFDB
65:By the time humankind reaches the stage of writing its mythology and laws, patriarchy is definitively established: it is males who write the codes. ~ Simone de Beauvoir, #NFDB
66:You can lead a horse to water but you can't make him enter regional distribution codes in data field 97 to facilitate regression analysis on the back end. ~ John Cleese, #NFDB
67:College campuses have become fascist colonies of anti-American hate speech, hypersensitivity, speech codes, banded words and prohibited scientific inquiry. ~ Ann Coulter, #NFDB
68:To belong is to understand the tacit codes of the people you live with; it is to know that you will be understood without having to explain yourself. ~ Michael Ignatieff, #NFDB
69:Laws have to be backed up with resources and political will. And deep-seated cultural codes, religious beliefs and structural biases have to be changed. ~ Hillary Clinton, #NFDB
70:Social confusion has now reached a point at which the pursuit of immorality turns out to be more exhausting than compliance with the old moral codes. ~ Denis de Rougemont, #NFDB
71:The actors had plenty of stories about tourists discussing everything from crimes they’d committed to their secret ATM codes right in front of the mascots. ~ Stuart Gibbs, #NFDB
72:To these Chinese restaurant workers, who can barely read English, the United States is not a series of towns or states. It is a collection of area codes, ~ Jennifer 8 Lee, #NFDB
73:if the doings of the victor could not be justified by the prevailing moral codes of society, he would be elevated to godhood, for who could question a God? ~ Anand Neelakantan, #NFDB
74:Pop and metal aren't friends. Each knows exactly where the other lives and tries to keep its distance. They choose different streets, neighborhoods, zip codes. ~ Dave Mustaine, #NFDB
75:lower dose, which, like the building codes in California that are designed to prevent damage from earthquakes, allowed my mind and emotions to sway a bit. ~ Kay Redfield Jamison, #NFDB
76:can’t quite dispel the worthless notion that the very beautiful should live by other codes. For such a face as I’ve imagined for her there should be special respect. ~ Ian McEwan, #NFDB
77:You do not know our culture, our ethics, or the unwritten codes that already provide our society more order than could be obtained by any of your impositions. ~ John Perry Barlow, #NFDB
78:Let me go to Clinton's new proposal: to have uniforms in public schools. And people are doing that. How come they're doing that? Dress codes! I find that abhorrent. ~ Russell Means, #NFDB
79:The fashion industry is a free world, with creative codes that can be hardly considered sometimes, but it's also up to women to create their own style, and own trend. ~ Sonia Rykiel, #NFDB
80:Clichés, stock phrases, adherence to conventional, standardized codes of expression and conduct have the socially recognized function of protecting us against reality. ~ Hannah Arendt, #NFDB
81:There is nothing inherently sacred about moral codes. Like the wooden idols of long ago, they are the work of human hands, and what man has made, man can destroy! ~ Anton Szandor LaVey, #NFDB
82:When we were doing 'The Sopranos', I used to love that about it. There were rules, Mafia codes you had to go by, but the code is ridiculous. It's a code among sociopaths. ~ David Chase, #NFDB
83:Thousands of years of civilization had made of suicide a taboo, an affront to all religious codes: Man struggles to survive, not to succumb. The human race must procreate. ~ Paulo Coelho, #NFDB
84:The society Shakespeare knew was heading for tremendous change, and he seems to have recognized that and written about it in a coded way. I understand those codes, I think ~ Vanessa Redgrave, #NFDB
85:We must be physicists in order to be creative since so far codes of values and ideals have been constructed in ignorance of physics or even in contradiction to physics. ~ Friedrich Nietzsche, #NFDB
86:Words were numbers were codes were formulae. Words held secret maps, the measuring of paces, the patterns of mortal minds, of histories, of cities, of continents and warrens. ~ Steven Erikson, #NFDB
87:In a world where data is coin of the realm, and transmissions are guarded by no better sentinels than man-made codes and corruptible devices, there is no such thing as a secret. ~ C S Friedman, #NFDB
88:Darryl likes codes," Skylar explained. "A few weeks ago, I asked him what someone might hypothetically need to break into a supercomputer. He hypothetically made me this. ~ Jennifer Lynn Barnes, #NFDB
89:I wanted you to have your own life, apart from fear—even apart from me. I am wounded. I am marked by old codes, which shielded me in one world and then chained me in the next. ~ Ta Nehisi Coates, #NFDB
90:And of course you learn from the errors of others. You may never know what type of person someone is unless they are given opportunities to violate moral or ethical codes. ~ Nassim Nicholas Taleb, #NFDB
91:Philosophy is an odd thing... There is no particular Socratic or Dimechian or Kantian way to live your life. They don't offer ethical codes and standards by which to live your life. ~ Stephen Fry, #NFDB
92:What if I could tell my mother my secrets? What if I could have told my mother my secrets? But our relationship has always been built on signals and codes sent from neighboring countries. ~ Sari Wilson, #NFDB
93:Thou hast a voice, great Mountain, to repeal. Large codes of fraud and woe; not understood by all, but which the wise, and great, and good interpret, or make felt, or deeply feel. ~ Percy Bysshe Shelley, #NFDB
94:What interests me about genre is that the public connects immediately with it, it has certain rules, certain codes the audience recognizes. I can use that to create something very big. ~ Jacques Audiard, #NFDB
95:When I was in school, my favorite subject was math. I took algebra and calculus. At an early age I grasped it and understood it quickly. I just enjoyed breaking the codes and solving problems. ~ Chris Bosh, #NFDB
96:All that incoherence. Selection, election, option, alternative. All behind him now. Codes and formats. Courses of action. Values, bias, predilection.
Choice is a subtle form of disease. ~ Don DeLillo,#NFDB
97:The words of musicals were the moral codes that I lived by. I found meaning and messages in musicals that I didn't find in churches or school books and it really made me come alive in a way. ~ Rosie O Donnell, #NFDB
98:He was realizing how cheap are the principles for which we do not have to fight, how easy it is to establish codes when all the while our freedom to talk had been fought and bled for by others. ~ Louis L Amour, #NFDB
99:Prime numbers are useful for writing codes and in America they are classed as Military Material and if you find one over 100 digits long you have to tell the CIA and they buy it off you for $10,000. ~ Mark Haddon, #NFDB
100:And you can break yourself free from your hereditary patterns, cultural codes, social beliefs; and prove once and for all that the power within you is greater than the power that's in the world. ~ Michael Beckwith, #NFDB
101:Give me the judgment of balanced minds in preference to laws every time. Codes and manuals create patterned behavior. All patterned behavior tends to go unquestioned, gathering destructive momentum. ~ Frank Herbert, #NFDB
102:We agree that language functions in a certain way so that we can understand each other; but within that are built all sorts of sentimental codes, codes of authenticity, codes of certain kinds of emotion. ~ John Yau, #NFDB
103:A job the artist does which no-one else does is to dismantle existing communication codes and to combine some of their elements into structures which can be used to generate new pictures of the world. ~ Victor Burgin, #NFDB
104:How small we humans are. All our scrambling around, trying to buttress ourselves against death. All our efforts to insulate ourselves against uncertainty with codes of behavior and meaningless busyness. ~ Nancy Horan, #NFDB
105:We are not saying that all women should be thin like these very thin and young girls. We are creating a show, with its artistic codes and rules, and we have to try not to mix up all the codes together. ~ Sonia Rykiel, #NFDB
106:One does not give birth in a void, but rather in a cultural and political context. Laws, professional codes, religious sanctions, and ethnic traditions all affect women's choices concerning childbirth. ~ Adrienne Rich, #NFDB
107:There are more than 9,000 billing codes for individual procedures and units of care. But there is not a single billing code for patient adherence or improvement, or for helping patients stay well. ~ Clayton Christensen, #NFDB
108:The Christian versions of the household codes were clearly progressive for their time, but does that mean they have the last word, that Christians in changing places and times cannot progress further? ~ Rachel Held Evans, #NFDB
109:There are more than 9,000 billing codes for individual procedures and units of care. But there is not a single billing code for patient adherence or improvement, or for helping patients stay well. ~ Clayton M Christensen, #NFDB
110:When you were a kid, if you went to the Montreal Forum or a hockey game at Maple Leaf Gardens, which I did, there was a great feeling. The new stadiums don't have it. Why don't they have it? Building codes. ~ Frank Gehry, #NFDB
111:Communication is an artificial, intentional, dialogic, collective act of freedom, aiming at creating codes that help us forget our inevitable death and the fundamental senselessness of our absorb existence. ~ Vil m Flusser, #NFDB
112:And white women can reform nothing until and unless they are willing to relinquish their caste privilege, those codes of racial and social superiority they extol in their men and instill in their children. ~ Margo Jefferson, #NFDB
113:Like many silly codes of bravery and manliness, the meat of my father’s instruction on how to die well can be distilled to a simple slogan: Die angry at maximum volume. (Dying silently is out of the question; ~ Kevin Hearne, #NFDB
114:In the biotech revolution, it is the human body, not iron or steel or plastic, that's at the source. Are the biocapitalists going to be allowed to dig without consent into our genetic codes, then market them? ~ Ellen Goodman, #NFDB
115:New forms of media - first movies, then television, talk radio and now the Internet - tend to challenge traditional codes of conduct. They flout convention, shake up the status quo and sometimes provoke outrage. ~ Willow Bay, #NFDB
116:If I should die,” Dalinar said, “then I would do so having lived my life right. It is not the destination that matters, but how one arrives there.” “The Codes?” “No. The Way of Kings.” “That storming book. ~ Brandon Sanderson, #NFDB
117:The Lord of the Rings' is fundamentally an infantile work. Tolkien is not interested in the way grownup, adult human beings interact with each other. He's interested in maps and plans and languages and codes. ~ Philip Pullman, #NFDB
118:They say that Japan's rigorous building codes and regulations saved thousands of lives over there. Or, as Republicans here saw it, it 'fostered a socialist, anti-business environment that's worse than being dead.' ~ Bill Maher, #NFDB
119:We spoke of religion, and how much of it is just a custom preserving practical codes of health, morality and justice that are no longer necessary for group survival (like not eating animals with cloven hooves). ~ Marilyn Manson, #NFDB
120:Give me the judgment of balanced minds in preference to laws every time. Codes and manuals create patterned behavior. All patterned behavior tends to go unquestioned, gathering destructive momentum. —Darwi Odrade ~ Frank Herbert, #NFDB
121:President Obama has announced a task force to review the tax codes. He's concerned there are too many loopholes and too many people manipulating the system to avoid paying taxes. And that's just in his administration. ~ Jay Leno, #NFDB
122:We know one another's faults, virtues, catastrophes, mortifications, triumphs, rivalries, desires, and how long we can each hang by our hands to a bar. We have been banded together under pack codes and tribal laws. ~ Rose Macaulay, #NFDB
123:Beauty is a living abiding presence completely untouchable by all the devices of man, such as moral codes, creeds, intellectual analysis, games and cliches, the acquisitive instinct, or lust for anything whatsoever. ~ Lawren Harris, #NFDB
124:There are certain zip codes that generate a disproportionate share of patents, of startups, of wealth, of jobs. And it's really important if other parts of the country are going to want to create these tech centers. ~ Juan Enriquez, #NFDB
125:super zip codes’, looks increasingly like a new caste, equipped with the wealth and power to override the effects of mean reversion in human reproduction, so that even their dimmer progeny inherit their lifestyle.14 ~ Niall Ferguson, #NFDB
126:There are indeed moral universals — the Hebrew Bible calls them ‘the covenant with Noah’ and they form the basis of modern codes of human rights. But they exist to create space for cultural and religious difference… ~ Jonathan Sacks, #NFDB
127:The framers assumed no general right to privacy because, to state the obvious, criminal and evil acts can be committed in privacy. Criminal codes are full of such examples—from murder to incest to rape and other crimes. ~ Mark R Levin, #NFDB
128:Capucci was the biggest schooling I had. It wasn't just about the technical knowledge, such as color and volume, but also about the secret rules, and the beautiful codes of respect between the atelier and the master. ~ Giambattista Valli, #NFDB
129:In Old Zen, the Zen Master would do literally anything to break down the concept of what the study was. He would present conflicting codes all the time, just to shake this fixation people had on how to attain liberation. ~ Frederick Lenz, #NFDB
130:Each person must discover his own philosophy of life, and it is not fair or right to impose our codes upon others. It is also our responsibility, however, to share, one with another, such experiences as may have common value. ~ Manly Hall, #NFDB
131:Repression is a seamless garment; a society which is authoritarian in its social and sexual codes, which crushes its women beneath the intolerable burdens of honour and propriety, breeds repressions of other kinds as well. ~ Salman Rushdie, #NFDB
132:There is a kind of virtue that lies not in extraordinary actions, not in saving poor orphans from burning buildings, but in steadfastly working for a world where orphans are not poor and buildings comply with decent fire codes. ~ Randy Cohen, #NFDB
133:Who we can be begins with our molecular blueprints - a series of alien codes penned in invisibly small strings of acids - well before we have anything to do with it. We are a product of our inaccessible, microscopic history. ~ David Eagleman, #NFDB
134:Honor, vengeance, that rigorous religion, those punctilicious codes of conduct - how to explain their existence here, at the end of the world, among people who possessed nothing but the rags and the lice they had on them? ~ Mario Vargas Llosa, #NFDB
135:I'm interested in everything. I don't see why Borges can't work along with Neil Gaiman, or Stephen King can't be mixed with Balzac. It's just storytelling; it's different ways of using codes and images and words and sounds. ~ Carlos Ruiz Zafon, #NFDB
136:By the year 2020 or 2030, all this will finally culminate in personalized DNA codes. Gilbert claims, “You’ll be able to go to a drugstore and get your own DNA sequence on a CD, which you can then analyze at home on your Macintosh. ~ Michio Kaku, #NFDB
137:Today, the word Christendom implies for many a theocratic regime in which the most stringent moral and doctrinal codes were enforced through law, while Jews and other outsiders were excluded or subjected to violence and insult. ~ Philip Jenkins, #NFDB
138:It’s taken us time—years—to understand that this is just how each of us is built, that we are each the sum total of our respective genetic codes as well as everything installed in us by our parents and their parents before them. ~ Michelle Obama, #NFDB
139:My mind didn't clear. It had been clear before. Instead it muddled, suddenly ablaze with rioting factions of insecurities and dreams, a cacophonous battleground of conflicting moral codes and dogma. I was, therefore, back to normal. ~ David Wong, #NFDB
140:Now she is inviting you to a seminar at the university, where books are analyzed according to all Codes, Conscious and Unconscious, and in which all Taboos are eliminated, the ones imposed by the dominant Sex, Class, and Culture. ~ Italo Calvino, #NFDB
141:As the savage progresses, he acquires experience and formulates codes of 'right' and 'wrong' from his memories of those courses which have helped or hurt him... Then out of the principle of barter comes the illusion of 'justice' ... ~ H P Lovecraft, #NFDB
142:Consider this: the human genome codes for about 1,500 different TFs, contains 4,000,000 TF-binding sites, and the average cell uses about 200,000 such sites to generate its distinctive gene-expression profile.5 This is boggling. ~ Robert M Sapolsky, #NFDB
143:The true purpose of the various directives, regulations, and pocket-sized codes of conduct handed out to troops was not to implement genuine safeguards for noncombatants, but to give the military a paper trail of plausible deniability. ~ Nick Turse, #NFDB
144:Some unspoken human communication is taking place on a hidden channel. I did not realize they communicated this much without words. I note that we machines are not the only species who share information silently, wreathed in codes. ~ Daniel H Wilson, #NFDB
145:The things we have in common from our past, long past, are often in my mind. Now that it is all over bar the final destruction of the weapons I look forward to the freedom to lay bare my experiences unfettered by codes now redundant. ~ Dolours Price, #NFDB
146:A god's relationship to the world, even a world in which he was walking, was about as emotionally connected as that of a computer gamer playing with knowledge of the overall shape of the game and armed with a complete set of cheat codes. ~ Neil Gaiman, #NFDB
147:Civilization is very fragile, all it takes is a few decades of chaos for us to forget humanity and turn into animals. Our base natures can take over very fast. We can forget that we are sentient beings, with laws and codes and ethics. ~ Amish Tripathi, #NFDB
148:Some of our earliest codes of ethics in the so-called Western World are little more than a rewriting of the Ten Commandments. Eastern legal constructions likewise arise out of the earliest spiritual traditions and understandings. ~ Neale Donald Walsch, #NFDB
149:The lack of critical resistance among the German intelligentsia (during the 1930s) revealed that the archetypal world was erupting with lethal force and could not be contained by the norms and standards of human decency and ethical codes. ~ David Tacey, #NFDB
150:These people have will and desire too. But in *this* world a hundred codes and schools tell them not to *exercise* it -- to *restrain* desire, until desire turns into poison. And then to tell their children that *poison* is wholesome food. ~ Mike Carey, #NFDB
151:The syntax of prejudice—threaded into conversation with the perfect pauses and facial expressions—was like ciphers and spy codes. The meaning clear to those it was meant for. To everyone else, it was harmless scribbles. Easy enough to deny. ~ Sonali Dev, #NFDB
152:Disney security could not make an arrest, but Reedy Creek’s city codes gave all cast members the right to detain anyone “causing a disturbance” until the sheriff arrived or to eject anyone from the property who refused to leave when asked. ~ David Koenig, #NFDB
153:Unlike modern military codes, ancient texts are almost never purposely misleading, purposely scrambled. ... indeed, literacy was so uncommon until classical times that the very writing of a message sufficed to keep it from almost everybody. ~ E J W Barber, #NFDB
154:When you look at the early-'30s movies, like King Kong, the codes of acting are very similar to those of silent movies. In some of the silent movies - the good ones, the ones done by the best directors - the acting is very, very natural ~ Michel Hazanavicius, #NFDB
155:For the next 16 hours, fueled by coffee and amphetamines, I wrestled with John Lennon's scrawls and codes and symbols. As I transcribed his words, I said them out loud like an incantation, and I began to feel Lennon's energy flowing through me. ~ Robert Rosen, #NFDB
156:Peter Brown of the Orlando Sentinel looked up the zip codes of 3,400 journalists, and found that they cluster in upscale neighborhoods, far from inner cities. More than one-third of Washington Post reporters live in just four fancy D.C. suburbs. ~ Jared Taylor, #NFDB
157:In most of my photographic pieces I have manipulated the quality of the evidence that people assign to photography, in order to subvert it, or to show that photography lies - that what it conveys is not reality but a set of cultural codes. ~ Christian Boltanski, #NFDB
158:Prime numbers are useful for writing codes and in America they are classed as Military Material and if you find one over 100 digits you have to tell the CIA and they buy it off you for $10,000. But it would not be a very good way of making a living. ~ Mark Haddon, #NFDB
159:Being a punk is about constantly surprising... Being a punk means systematically changing the image of yourself, being elusive, sabotaging cultural and political codes...Undermine, transform, exceed expectations. That's what punk means to me. ~ Nadya Tolokonnikova, #NFDB
160:The present tax codes inhibit the mobility and formation of capital, add complexities and inequities which undermine the morale of the taxpayer, and make tax avoidance rather than market factors a prime consideration in too many economic decisions. ~ John F Kennedy, #NFDB
161:FCC numbers show that around nine out of ten U.S. zip codes have two or more broadband providers (and duopolies can be very competitive); 60 percent have four or more—and the rivalry for the digital “last mile” into the home or office is getting fiercer. ~ Anonymous, #NFDB
162:Many of us were taught that if you do not fit inside the circle of the church’s behavioral codes, God is not pleased with you, so we whittled ourselves down to a shape that could fit those teachings, or we denied those parts of ourselves entirely. ~ Nadia Bolz Weber, #NFDB
163:When I was 12 years old, I was obsessed with codes, conspiracies, and secret messages. I would record TV commercials with SoundRecorder.exe on Windows 95 and reverse them to see if I was being subliminally influenced to watch Pokémon by Japanese spies. ~ Alex Hirsch, #NFDB
164:I chose to deal with the science of cryptography. Cryptography began in mathematics. Codes were developed, even from Caesar's time, based on number theory and mathematical principles. I decided to use those principles and designed a work that is encoded. ~ Jim Sanborn, #NFDB
165:I think a lot of people are trying to scare immigrants. But in reality, they have nothing to fear. You know, people who behave need not worry. Foreigners in France who hold a job, who respect our laws, our codes, have absolutely nothing to worry about. ~ Marine Le Pen, #NFDB
166:We worked on solving the problem of voice communications in a noisy military environment. We established military codes that are highly audible and invented selection tests for personnel who had a superior ability to recognize sound in a noisy background. ~ M H Abrams, #NFDB
167:By giving up or sharing control of small, nettlesome issues like dress codes, and of graver matters like factory closings and security, management creates a culture of self-government that has more resilience than any my-way-or-the-highway dictatorship. ~ Ricardo Semler, #NFDB
168:I think all villains have something in common: they have something that they need or want very, very badly. The stakes are very high and they are not bound by moral codes or being ethical, so they can do anything and will do anything to get what they want. ~ Donna Murphy, #NFDB
169:...these bizarre images... reminded her of the slides of exposed spinal levels in Travis’s office. They hung on the enamelled walls like the codes of insoluble dreams, the keys to a nightmare in which she had begun to play a more willing and calculated role. ~ J G Ballard, #NFDB
170:the Third World War would be the mathematicians’ war, because mathematicians will have control over the next great weapon of war—information. Mathematicians have been responsible for developing the codes that are currently used to protect military information. ~ Simon Singh, #NFDB
171:Unless there is some point at which you are prepared to fight against whatever odds, and whatever the threat may be, not merely to yourself, but to anybody, all principles become flexible, all codes melt, and all ends in themselves for which we live disappear. ~ Isaiah Berlin, #NFDB
172:In a single week, there might be committees, caucuses, colloquium, congresses, and conventions variously coming together to establish codes, set courses of action, levy complaints, and generally clamor about the world's oldest problems in its newest nomenclature. ~ Amor Towles, #NFDB
173:The grand principles of virtue and honor, however they may be distorted by arbitrary codes, are the same the world over: and wherethese principles are concerned, the right or wrong of any action appears the same to the uncultivated as to the enlightened mind. ~ Herman Melville, #NFDB
174:In a single week, there might be committees, caucuses, colloquiums, congresses, and conventions variously coming together to establish codes, set courses of action, levy complaints, and generally clamor about the world’s oldest problems in its newest nomenclature. ~ Amor Towles, #NFDB
175:You believe in God, Ethan?” “No.” “Many did. Adopted moral codes. Created religions. Murdered in the names of gods they’d never seen or heard. You believe in the universe?” “Sure.” “Oh, so you’ve been to space. Seen those distant galaxies firsthand?” “Point taken. ~ Blake Crouch, #NFDB
176:In a single week, there might be committees, caucuses, colloquiums, congresses, and conventions variously coming together to establish codes, set courses of action, levy complaints, and generally clamor about the world’s oldest problems in its newest nomenclature. If ~ Amor Towles, #NFDB
177:Every Christian church has tried to impose a code of morals of some kind for which it has claimed divine sanction. As these codes have always been opposed to those of the gospels a loophole has been left for moral progress such as hardly exists in other religions. ~ John B S Haldane, #NFDB
178:In academia, left-liberalism is so entrenched its advocates' debating skills have gone rusty. When you've been talking to yourself for decades and imposing speech codes on everyone else, your ability to argue coherently - let alone entertainingly - inevitably wanes. ~ Andrew Sullivan, #NFDB
179:In noise can be read the codes of life, the relations among men. Clamour, Melody, Dissonance, Harmony; when it is fashioned by man with specific tools, when it invades man’s time, when it becomes sound, noise is the source of the purpose and power, of the dream – Music. ~ Jacques Attali, #NFDB
180:If we cite the Bible, and yet fail to live according to its codes, the Bible becomes just another book. But when we live it, it becomes powerful. If you believe it, the words of scripture say that we come living epistles in whose life others read the presence of God. ~ Michael Eric Dyson, #NFDB
181:Hillary [Clinton] had started running a million-dollar ad campaign trying to define [Donald] Trump as temperamentally unfit for the office and intellectually unfit. No experience. It's dangerous to let Trump anywhere near the nuclear codes and the push button and so forth. ~ Rush Limbaugh, #NFDB
182:[L]ike poems, cruising carves privacy out of public spaces. Poems are a kind of private communication that occurs in public speech. And I think cruising is that too: a training in reading occult codes; a way of seeing a significance in the world that most people don’t see. ~ Garth Greenwell, #NFDB
183:To try to write love is to confront the muck of language; that region of hysteria where language is both too much and too little, excessive (by the limitless expansion of the ego, by emotive submersion) and impoverished (by the codes on which love diminishes and levels it). ~ Roland Barthes, #NFDB
184:We must trust infinitely to the beneficent necessity which shines through all laws. Human nature expresses itself in them as characteristically as in statues, or songs, or railroads, and an abstract of the codes of nations would be an abstract of the common conscience. ~ Ralph Waldo Emerson, #NFDB
185:Jim Crow left no questions or confusion. But now that race isn’t written into the law, she says, look for the codes. Look for the coded language everywhere, she says. They rewrote the laws, but they didn’t rewrite white supremacy. They kept that shit intact, she says. ~ Patrisse Khan Cullors, #NFDB
186:But there’s no room at all for free spirits in modern academia, with its speech codes and humorless moralizing. So she makes two lives for herself, or three for all we know, or four, and in the end there’s no satisfaction in being multiple Solange St. Croixs instead of one.” Pogo ~ Dean Koontz, #NFDB
187:Let’s state it clearly: One great idea of the biblical revelation is that God is manifest in the ordinary, in the actual, in the daily, in the now, in the concrete incarnations of life, and not through purity codes and moral achievement contests, which are seldom achieved anyway. ~ Richard Rohr, #NFDB
188:Clichés, stock phrases, adherence to conventional, standardized codes of expression and conduct have the socially recognized function of protecting us against reality, that is, against the claim on our thinking attention that all events and facts make by virtue of their existence. ~ Hannah Arendt, #NFDB
189:Like many silly codes of bravery and manliness, the meat of my father’s instruction on how to die well can be distilled to a simple slogan: Die angry at maximum volume. (Dying silently is out of the question; the world’s last Druid should not go gentle into that good night.) During ~ Kevin Hearne, #NFDB
190:Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs. To ~ Jordan Peterson, #NFDB
191:The power of transgression is the archetypal, foundational story of the Bible. We want to break our own codes - sometimes of morality, sometimes of ethics, sometimes of the power structure, sometimes of the institution of marriage - because there is freedom and power in transgression. ~ Esther Perel, #NFDB
192:Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs. To ~ Jordan B Peterson, #NFDB
193:What we really are is a community of mind, knitted together by codes and symbols, intuitions, aspirations, histories, hopes - the invisible world of the human experience is far more real to us than the visible world, which is little more than a kind of stage or screen on which we move. ~ Terence McKenna, #NFDB
194:For African Americans, war commenced not in 1861, but in 1661, when the Virginia Colony began passing America's first black codes, the charter documents of a slave society that rendered blacks a permanent servile class and whites a mass aristocracy. They were also a declaration of war. ~ Ta Nehisi Coates, #NFDB
195:For African Americans, war commenced not in 1861, but in 1661, when the Virginia Colony began passing America’s first black codes, the charter documents of a slave society that rendered blacks a permanent servile class and whites a mass aristocracy. They were also a declaration of war. ~ Ta Nehisi Coates, #NFDB
196:Laboring through a world every day more stultified, which expected salvation in codes and governments, ever more willing to settle for suburban narratives and diminished payoffs--what were the chances of finding anyone else seeking to transcend that, and not even particularly aware of it? ~ Thomas Pynchon, #NFDB
197:Thus far women have been the mere echoes of men. Our laws and constitutions, our creeds and codes, and the customs of social life are all of masculine origin. The true woman is as yet a dream of the future. A just government, a humane religion, a pure social life await her coming. ~ Elizabeth Cady Stanton, #NFDB
198:Remember, David, the middle class have to be kept under control. They understand that, and police themselves. Not with guns and gulags, but with social codes. The right way to have sex, treat your wife, flirt at tennis parties or start an affair. There are unspoken rules we all have to learn. ~ J G Ballard, #NFDB
199:I'm going to pull myself together for a while and think-try to determine what character of a woman I am; for, candidly, I don't know. By all the codes which I am acquainted with, I am a devilishly wicked specimen of the sex. But some way I can't convince myself that I am. I must think about it. ~ Kate Chopin, #NFDB
200:Our inheritance of well-founded, slowly conceived codes of honor, morals and manners, the passionate convictions which so many hundreds of millions share together of the principles of freedom and justice, are far more precious to us than anything which scientific discoveries could bestow. ~ Winston Churchill, #NFDB
201:Maxims in times of danger are useless, experience is incommunicable. The knotted strands of life, desire, assumptions, and moral codes cannot be unsnarled; they can only be cut, which is what happens when an air raid occurs, with a silencing fortissimo like the finale of a Beethoven symphony. ~ Jacques Barzun, #NFDB
202:There seems to be a conspiracy, one calculated to destroy our sanity by overloading our memory. Many codes, such as postal codes and telephone numbers, exist primarily to make life easier for machines and their designers without any consideration of the burden placed upon people. Fortunately, ~ Donald A Norman, #NFDB
203:Moral codes were not designed to be selective, nor indeed were they designed to be questioned. You could not say that you would observe this prohibition but not that. I shall not commit theft -- certainly not -- but adultery is another matter: wrong for other people, but not for me. ~ Alexander McCall Smith, #NFDB
204:Great art projects a sense of inexhaustibility. In literature, particularly in poetry, this may be accomplished through ambiguity: Beneath each and every meaning that I can descry lie others, so that rereading holds out the prospect of new subtleties, inversions, secret codes and ineffabilities ~ William T Vollmann, #NFDB
205:Hundreds more staff could join the ship in an emergency. (One young Navy ROTC officer, Bob Woodward, who went on to be a prizewinning investigative journalist behind Watergate, began his naval career aboard the Wright as one of the two officers necessary to move or handle the nuclear launch codes.) ~ Garrett M Graff, #NFDB
206:In sport the mind serves as the acolyte and apprentice of the body. Nothing interferes with the flow of the game more than the athlete who obsesses about his every move on the court. You move, you react, you recover, you drive, and the thinking is seamless and invisible in the secret codes of your game. ~ Pat Conroy, #NFDB
207:If I lived by some code, my actions would become predictable. The enemy would take advantage of this and I’d be killed. An honorable death doesn’t exist. Death is death. But it’s funny that survival and revenge require the same thing: no honor codes, no supposed higher principles to aspire to, no mercy ~ Frank Beddor, #NFDB
208:Destruction is creation. Become as a little child. Language as space, a kind of mathematical notation, geometric locations in the lab of memory. Reading. Maps. Codes, substitutions, the secret names of things. The glorious inrush of a word. The joy of chatter. Every color's wavelength, by number. ~ Kim Stanley Robinson, #NFDB
209:I remember going into galleries and seeing this thing called conceptual art, and I understand people’s marginalization from what the art subculture is because if you haven’t crashed the codes, and if you don’t know what it is, you feel it’s a conspiracy against your unintelligence. You feel it’s fraud. ~ Barbara Kruger, #NFDB
210:It amused him that women as a class were so wonderfully vulnerable, as if they believed that the codes of conduct that applied in their safe little hometowns, like Alva, Clinton, and Percy, might actually still apply once they had left behind their dusty, kerosene-scented parlors and set out on their own. ~ Erik Larson, #NFDB
211:One of the prices we pay in the segregation of education by age is the self-referential reality that each class year and generation makes for itself. There is nothing more conservative and repressive in this world than the peer pressure of teenagers determined to enforce the unwritten codes of their world. ~ David Whyte, #NFDB
212:Lincoln Chafee, former governor of Rhode Island, announced he's running for president. Before he announced he's running, his wife went on Facebook and asked his staff if they remembered his password. Because if a Facebook password is too hard to remember, the launch codes for the nukes should be a piece of cake. ~ Jimmy Fallon, #NFDB
213:At one point I emailed to ask if it was true, as my daughter had told me, that the Apple logo was an homage to Alan Turing, the British computer pioneer who broke the German wartime codes and then committed suicide by biting into a cyanide-laced apple. He replied that he wished he had thought of that, but hadn’t. ~ Walter Isaacson, #NFDB
214:Do you realize that there is nothing in our genes that tells us when to die? There are genetic codes that tell us how to grow, how to breathe, and how to sleep, but NOTHING that tells us to die. So why do we? Because we literally rust and decay our bodies from the inside out with poor food and lifestyle choices. ~ Jillian Michaels, #NFDB
215:The corporate sector per se is bottom-line oriented. It can be very corrupt and it is not very principled. That is why I don't think it is sufficient just to have voluntary codes of behavior. I am in favor of legislation which helps to ensure that there is an even playing field and rewards those who play by the rules. ~ Mary Robinson, #NFDB
216:When Donald Trump - star of 'Celebrity Apprentice', the man who brought you Trump Vodka, Trump Steaks, and Trump "University" very likely fraud and fail; and Twitter-hands extraordinaire - is setting up his bobblehead on the desk of the Oval Office and shredding through nuclear codes, you only have yourself to blame. ~ Chrissy Teigen, #NFDB
217:Our great civilizations are nothing more than social machines to create the ideal female setting, where a woman can count on stability; our legal and moral codes that try to abolish violence and promote permanence of ownership and enforce contracts—those represent the primary female strategy, the taming of the male. ~ Orson Scott Card, #NFDB
218:Solitude, I reflected, is the one deep necessity of the human spirit to which adequate recognition is never given in our codes. It is looked upon as a discipline or penance, but hardly ever as the indispensable, pleasant ingredient it is to ordinary life, and from this want of recognition come half our domestic troubles. ~ Freya Stark, #NFDB
219:When a man journeys into a far country, he must be prepared to forget many of the things he has learned, and to acquire such customs as are inherent with existence in the new land; he must abandon the old ideals and the old gods, and oftentimes he must reverse the very codes by which his conduct has hitherto been shaped. ~ Jack London, #NFDB
220:Our great civilizations are nothing more than social machines to create the ideal female setting, where a woman can count on stability; our legal and moral codes that try to abolish violence and promote permanence of ownership and enforce contracts--those represent the primary female strategy, the taming of the male. ~ Orson Scott Card, #NFDB
221:Eroticism is mystique; that is, the aura of emotion and imagination around sex. It cannot be 'fixed' by codes of social or moral convenience, whether from the political left or right. For nature's fascism is greater than that of any society. There is a daemonic instability in sexual relations that we may have to accept. ~ Camille Paglia, #NFDB
222:The real bottleneck is software. Creating software can be done only the old-fashioned way. A human -sitting quietly in a chair with a pencil, paper and laptop- is going to have to write the codes... One can mass-produce hardware and increase it's power by piling on more and more chips, but you cannot mass-produce the brain. ~ Michio Kaku, #NFDB
223:As the world's "most dynamic" cities seek to manage their own urban growth, American state and local officials have much to offer. Our mayors can share their experiences in urban design, clean energy projects, Smart Grids, codes for energy efficient buildings, transportation safety, and innovative environmental solutions. ~ Robert Hormats, #NFDB
224:But she never could keep it straight. All the letters, the acronyms, the codes, the colors, changing like musical chairs, every week, every month. Games demons play. It meant nothing to her, except in a charming sort of way, as it had when Naganya wanted to play at interrogation, while the rest of them wanted chess. ~ Catherynne M Valente, #NFDB
225:One of these days," she said, "I'm going to pull myself together for a while and think--try to determine what character of a woman I am; for, candidly, I don't know. By all the codes which I am acquainted with, I am a devilishly wicked specimen of the sex. But some way I can't convince myself that I am. I must think about it. ~ Kate Chopin, #NFDB
226:Good,” I say, and point out to everyone that Wal-Mart’s policies fit together—the bar codes, the integrated logistics, the frequent just-in-time deliveries, the large stores with low inventory—they are complements to one another, forming an integrated design. This whole design—structure, policies, and actions—is coherent. ~ Richard P Rumelt, #NFDB
227:That is the number-one threat we face in the world. And it becomes particularly threatening if terrorists ever get their hands on any nuclear material. So a man who can be provoked by a tweet should not have his fingers anywhere near the nuclear codes, as far as I think anyone with any sense about this should be concerned. ~ Hillary Clinton, #NFDB
228:One of these days," she said, "I'm going to pull myself together for a while and think - try to determine what character of a woman I am, for, candidly, I do not know. By all the codes which I am acquainted with, I am a devilishly wicked specimen of the sex. But some way I can't convince myself that I am. I must think about it. ~ Kate Chopin, #NFDB
229:Clearly, the purpose of the black codes in general and the vagrancy laws in particular was to establish another system of forced labor. In W.E.B. Du Bois’s words: “The Codes spoke for themselves. . . . No open-minded student can read them without being convinced they meant nothing more nor less than slavery in daily toil.”14 ~ Michelle Alexander, #NFDB
230:First-half-of-life religion is almost always about various types of purity codes or “thou shalt nots” to keep us up, clear, clean, and together, like good Boy and Girl Scouts. A certain kind of “purity” and self-discipline is also “behovely,” at least for a while in the first half of life, as the Jewish Torah brilliantly presents. ~ Richard Rohr, #NFDB
231:I'm interested in the murky areas where there are no clear answers - or sometimes multiple answers. It's here that I try to imagine patterns or codes to make sense of the unknowns that keep us up at night. I'm also interested in the invisible space between people in communication; the space guided by translation and misinterpretation. ~ Taryn Simon, #NFDB
232:If laws were real they wouldn’t need to be enforced, because if they were real they couldn’t be broken. Try breaking the law of gravity. Now that’s a law. Laws made by man are rules reflecting the current status of his moral codes. As he alters and whittles away his morality, casting bits and pieces aside, his codes change to reflect it. ~ Boyd Rice, #NFDB
233:Throwing dogs into a ring and expecting them to “conform” to half-cocked calculations and color codes, imposing exaggerated styles severe enough to be identified on sight—forcing living, breathing, sentient creatures to fill molds cast for reasons nobody can remember but which everyone just assumes were good—is how pooches are kept “pure. ~ Anonymous, #NFDB
234:Christianity would be powerless to block this trend because it exists only in the realm of the spirit—“like a vision in a pure ideal world.” Islam, on the other hand, is “a complete system” with laws, social codes, economic rules, and its own method of government. Only Islam offered a formula for creating a just and godly society. Thus ~ Lawrence Wright, #NFDB
235:And yet and yet - the last secret of the tree of codes is that nothing can ever reach a definite conclusion. Nowhere as much as there do we feel possibilities shaken by the nearness of realization. The atmosphere becomes possibilities and we shall wander and make a thousand mistakes. We shall wander along yet not be able to understand. ~ Jonathan Safran Foer, #NFDB
236:One by one he would conjure up the world’s major electronic papers; he knew the codes of the more important ones by heart, and had no need to consult the list on the back of his pad. Switching to the display unit’s short-term memory, he would hold the front page while he quickly searched the headlines and noted the items that interested him. ~ Arthur C Clarke, #NFDB
237:Dress codes weren’t the only minefield; there was the etiquette of the evening dances: “Young people who had tobogganed together usually addressed each other not as Miss Smith or Mr. Brown but as Miss Mary or Mr. Bobby, which was considered to mark a real advance in intimacy. To dance more than twice with the same partner was faintly compromising. ~ Diccon Bewes, #NFDB
238:Neither Meredith nor I were good with remembering numbers and when Meredith ran to get a piece of paper to write them down, Smoke looked at his feet and a muscle clenched in his jaw. Then he herded Meredith and me into the kitchen. There he sat us at my big, battered farm table and quizzed us on the three different codes until we memorized them. ~ Kristen Ashley, #NFDB
239:No creed must be accepted upon authority of a "divine" nature. Religions must be put to the question. no moral dogma must be taken for granted- no standard of measurement deified. There is nothing inherently sacred about moral codes. Like the wooden idols of long ago, they are the work of human hands, and what man has made, man can destroy! ~ Anton Szandor LaVey, #NFDB
240:I was jarred - a little spooked as well - at so blatant a reference to something referred to, by mutual agreement, almost exclusively with codes, catchwords, a hundred different euphemisms.
"It was the most important night of my life," he said calmly. "It enabled me to do what I've always wanted most."
"Which is?"
"To live without thinking. ~ Donna Tartt,#NFDB
241:In the physical realm, we keep our books and clothes in self-made shelves and cabinets—thus building artificial boundaries to keep our things from interacting very much. Similarly, in mental realms, we make up countless artificial schemes to force things to seem orderly, by specifying legal codes, grammar rules and traffic laws. ~ Marvin Minsky, The Society of Mind, #NFDB
242:A break came when Polish intelligence officers created a machine based on a captured German coder that was able to crack some of the Enigma codes. By the time the Poles showed the British their machine, however, it had been rendered ineffective because the Germans had added two more rotors and two more plugboard connections to their Enigma machines. ~ Walter Isaacson, #NFDB
243:I am interested in the creativity of the criminal attitude because I recognize in it the existence of a special condition of crazy creativity. A creativity without morals fired only by the energy of freedom and the rejection of all codes and laws. For freedom rejects the dictated roles of the law and of the imposed order and for this reason is isolated. ~ Joseph Beuys, #NFDB
244:Even with the most stupid video games, kids learn more about learning than they ever did before, because they want to learn codes and moves before other kids figure them out. They're motivated to seek out someone or search the Net for help. A student who makes a video game has to solve mathematical problems to make special effects happen on the screen. ~ Seymour Papert, #NFDB
245:Women must write through their bodies, they must invent the impregnable language that will wreck partitions, classes, and rhetorics, regulations and codes, they must submerge, cut through, get beyond the ultimate reverse-discourse, including the one that laughs at the very idea of pronouncing the word "silence"...In one another we will never be lacking. ~ Helene Cixous, #NFDB
246:Women must write through their bodies, they must invent the impregnable language that will wreck partitions, classes, and rhetorics, regulations and codes, they must submerge, cut through, get beyond the ultimate reverse-discourse, including the one that laughs at the very idea of pronouncing the word "silence"...In one another we will never be lacking. ~ H l ne Cixous, #NFDB
247:The international human rights framework is a vital component and engine for promoting global values. Governments have signed up to this international legal framework and we should hold them accountable, in all circumstances from environmental or labour standards, to trade talks, arms control and security issues as well as other international legal codes. ~ Mary Robinson, #NFDB
248:The world is awash with colours unseen and abuzz with unheard frequencies. Undetected and disregarded. The wise have always known that these inaccessible realms, these dimensions that cannot be breached by our beautifully blunt senses, hold the very codes to our existence, the invisible, electromagnetic foundations upon which our gross reality clumsily rests. ~ Russell Brand, #NFDB
249:We are beginning to shift into life code. And in the process of shifting into life code, every life form on this planet is coded in a double helix with a sugar phosphate backbone. And that codes whether you become a bacteria, an orange, a lemon, a Lemur, a Cow, a sheep, a human being, a politician, any one of these things is all coded in this four-letter code. ~ Juan Enriquez, #NFDB
250:Not all the nurses noticed at first.7 People die, that’s what happens in a hospital, especially the CCU, and sometimes those deaths seem to come in clusters, but something seemed to have changed. The veteran nurses felt it, a new night wind blowing their patients away. It seemed to some that the codes were almost constant now. And they weren’t ending well. Some ~ Charles Graeber, #NFDB
251:Perhaps we shouldn't be displeased with the 'environmental ethics' we have or the 'business ethics' or the 'political ethics' or any of the myriad of other codes of conduct suggested by our actions. After all, we've created them. We've created the stories that allow them to exist and flourish. They didn't come out of nowhere. They didn't arrive from another planet. ~ Thomas King, #NFDB
252:One by one he would conjure up the world's major electronic papers; he knew the codes of the more important ones by heart, and had no need to consult the list on the back of his pad. Switching to the display unit's short-term memory, he would hold the front page while he quickly searched the headlines and noted the items that interested him. ~ Arthur C Clarke, 2001: A Space Odyssey, #NFDB
253:To be initiated into Belief is neither done through abstaining from certain types of tangible substances (e.g., Alcohol) nor through abiding with certain dress codes (e.g., Head Cover), it is something only the baby completely -yet intrinsically- understands. A Truth that repelled Pharaoh into the dustbin of history and his Jew subjects into the fringes of mankind. ~ Ibrahim Ibrahim, #NFDB
254:Rigid dress codes can indeed enforce authority and suppress individuality—an army uniform is intended to do just that. But in their time, uniforms—whether worn by schoolchildren, mailmen, train conductors or street-crossing wardens—bespoke a certain egalitarianism. A child in regulation clothing is under no pressure to compete sartorially with his better-off contemporaries. A ~ Tony Judt, #NFDB
255:Earth is ancient now, but all knowledge is stored up in her. She keeps a record of everything that has happened since time began. Of time before time, she says little, and in a language that no one has yet understood. Through time, her secret codes have gradually been broken. Her mud and lava is a message from the past. Of time to come, she says much, but who listens? ~ Jeanette Winterson, #NFDB
256:In spite of all the refinements of civilization that conspired to make art--the dizzying perfection of the string quartet or the sprawling grandeur of Fragonard's canvases--beauty was savage. It was as dangerous and lawless as the earth had been eons before man had one single coherent thought in his head or wrote codes of conduct on tablets of clay. Beauty was a Savage Garden. ~ Anne Rice, #NFDB
257:Most kids don't believe in fairy tales very long. Once they hit six or seven they put away "Cinderella" and her shoe fetish, "The Three Little Pigs" with their violation of
building codes, "Miss Muffet" and her well‐shaped tuffet—all forgotten or discounted.And maybe that's the way it has to be. To survive in the world, you have to give up the fantasies, the make‐believe. ~ Rob Thurman,#NFDB
258:The underground railroad maintained no lines to speak of. The decoys in negro dress, the secret codes in the back pages of newspapers. They openly bragged of their subversion, hustling a slave out the back door as the slave catchers broke down the front. It was a criminal conspiracy devoted to theft of property, and Ridgeway suffered their brazenness as a personal slur. ~ Colson Whitehead, #NFDB
259:Here is Menard's own intimate forest: 'Now I am traversed by bridle paths, under the seal of sun and shade...I live in great density...Shelter lures me. I slump down into the thick foliage...In the forest, I am my entire self. Everything is possible in my heart just as it is in the hiding places in ravines. Thickly wooded distance separates me from moral codes and cities. ~ Gaston Bachelard, #NFDB
260:I know the names of every intelligent being, the spots on the wings of every butterfly that broke out of a cocoon, the genetic codes of the simplest and most complex of creatures. I know how suns functioned, how worlds formed, how life evolved. All of the secrets of the old universes are mine. They can be yours too, if you want me to share, though I suspect you aren't bothered. ~ Darren Shan, #NFDB
261:It is not without trepidation that I have appropriated the codes of the Sublime and the Picturesque in my work. After all, serious photographers have spent most of this century trying to expunge such extravagances from their art. The tradition lives on, mostly in calendars and picture postcards. I was challenged to rework and revitalize that which had been so roundly denigrated. ~ John Pfahl, #NFDB
262:The bare bones tools for a cyber-attack are to identify a vulnerability in the system you want to gain access to or you want to subvert or you want to deny, destroy, or degrade, and then to exploit it, which means to send codes, deliver code to that system somehow and get that code to that vulnerability, to that crack in their wall, jam it in there, and then have it execute. ~ Edward Snowden, #NFDB
263:to a historian specializing in the non-European world there is something puzzling about the excitement with which European historians hail the arrival of cities, trade, regular taxation, standing armies, legal codes, bureaucracies, absolutist kings and other commonplace appurtenances of civilized societies, as if they were unique and self evident stepping stones to modernity: ~ Tonio Andrade, #NFDB
264:Perhaps you will know how to speak this language--perhaps it is a language we have forgotten in its present form. Perhaps you are dreaming in this language right now. And perhaps there is a word that has changed the course of human existence. A word written in the depth of things, in the quantum and genetic and synaptic codes, a word that told all beings and all life--enough. ~ Louise Erdrich, #NFDB
265:We all have our own constraints to deal with—rules and social norms we’re required to observe that we’d rather not. Dress codes, protocols, procedures, legal obligations, and company hierarchies that are all telling us how we have to behave. Think about it too much and it can start to feel oppressive, even suffocating. If we’re not careful, this is likely to throw us off our game. ~ Anonymous, #NFDB
266:I suspect the popularity of young adults and dystopian novels has something to do with a desire for allegory and old-fashioned morality tales. In fact, you might find your religious framework here in dystopian, post-apocalyptic fiction. Here, and in videogames, you find strict codes of authority, the "rules of the game," the life-or-death quest and struggle that people crave. ~ Allegra Goodman, #NFDB
267:As best as the Count could determine, the Bolsheviks assembled whenever possible in whichever form for whatever reason. In a single week, there might be committees, caucuses, colloquiums, congresses, and conventions variously coming together to establish codes, set courses of action, levy complaints, and generally clamor about the world’s oldest problems in its newest nomenclature. ~ Amor Towles, #NFDB
268:Earth is ancient now, but all knowledge is stored up in her. She keeps a record of everything that has happened since time began. Of time before time, she says little, and in a language that no one has yet understood. Through time, her secret codes have gradually been broken. Her mud and lava is a message from the past.
Of time to come, she says much, but who listens? ~ Jeanette Winterson,#NFDB
269:For that moment at least they seemed to give up external plans, theories, and codes, even the inescapable romantic curiosity about one another, to indulge in being simply and purely young, to share that sense of the world's affliction, that outgoing sorrow at the spectacle of Our Human Condition which anyone this age regards as reward or gratuity for having survived adolescence. ~ Thomas Pynchon, #NFDB
270:As best as the Count could determine, the Bolsheviks assembled whenever possible in whichever form for whatever reason. In a single week, there might be committees, caucuses, colloquiums, congresses, and conventions variously coming together to establish codes, set courses of action, levy complaints, and generally clamor about the world’s oldest problems in its newest nomenclature. If ~ Amor Towles, #NFDB
271:but men who have been brought up with opinions altogether different, even with different instincts as to politics, who from their mother’s milk have been nourished on codes of thought altogether opposed to each other, cannot work together with confidence even though they may desire the same thing. The very ideas which are sweet as honey to the one are bitter as gall to the other. ~ Anthony Trollope, #NFDB
272:We learn that many great thinkers were convinced that the Bible contained the Ancient Mysteries, but not in the literal words—that the words on the pages were codes, and that the Bible is comprised of heavy-handed and useless story covering up something much more important and interesting. I get the feeling that [Dan Brown] is trying to tell me something, but I am not biting, reader. ~ Maureen Johnson, #NFDB
273:Jefferson, Madison and many others taught that complex laws and codes were sure signs of oppression. They agreed with Montesquieu, Lock and Hume and that laws must be simple....and indeed that the entire legal code must be simple enough that every citizen knows the entire law. If a person doesn't know the law....he shouldn't be held liable for breaking it or freedom is greatly reduced. ~ Oliver DeMille, #NFDB
274:She had no business being a housewife, really. She probably had a mind built for the world's leading criminal investigator. She could be out in the world tracking down society's most heinous criminals or cracking enemy codes. Instead she was stuck in the house, focusing all her intellectual acumen and perspicuity on piecing together exactly what her husbad had been up to that evening. ~ Heather O Neill, #NFDB
275:You get another person who operates only in an African language and there are many persons who operate only in African languages; he or she is excluded from all the goodies that come with English. And even in terms of justice, law codes, the legal system. A person who does not know English in Africa is excluded from that system because he can only operate through acts of translation. ~ Ngugi wa Thiong o, #NFDB
276:He was righteous. He had a sense of duty, of what was right and wrong in the world, and I don't mean that in some evangelical sense of the word. And I don't mean that his world was just black and white. He just had a code, you know? He used to talk about that, about how few people had CODES anymore. It was his thing. He was always reading books about the samurai, about Japanese culture. ~ Nickolas Butler, #NFDB
277:New media may at first appear as mere codes of transmission for older achievement and established patterns of thought. But nobody could make the mistake of supposing that phonetic writing merely made it possible for the Greeks to set down in visual order what they had though and known before writing. In the same way printing made literature possible. It did not merely encode literature. ~ Marshall McLuhan, #NFDB
278:Wherever you go, whether it be a college campus or the New York Times or ABC News or Venezuela or Cuba or the former Soviet Union, it's amazing how the speech codes and the trying to shut up dissent is a defining aspect of the left because they believe so firmly in their utopian ideals that anyone who would disagree with that utopia is an enemy of the state, and they treat them as such. ~ Andrew Breitbart, #NFDB
279:The five points of yama, together with the five points of niyama, remind us of the Ten Commandments of the Christtian and Jewish faiths, as well as of the ten virtues of Buddhism. In fact, there is no religion without these moral or ethical codes. All spiritual life should be based on these things. They are the foundation stones without which we can never build anything lasting. (127) ~ Swami Satchidananda, #NFDB
280:This was the difficulty with laws and with legal language: they used language which very few people, apart from lawyers, understood. Penal Codes, then, were all very well, but she wondered whether it might not be simpler to rely on something like the Ten Commandments, which, with a bit of modernisation, seemed to give a perfectly good set of guidelines for the conduct of one’s life, ~ Alexander McCall Smith, #NFDB
281:As long as our laws and ethical codes allow it, they will be able to construct human beings with quite specific characteristics---real works of genetic art. People say that this is 'playing at God'; but they forget that the God (or better, the gods) of the Old Testament created man 'in his image'. He programmed him in the way he wished, and clearly also kept tinkering with his descendants. ~ Erich von D niken, #NFDB
282:If men can be made to understand that society, with its rigid codes and stratifications, is in its confused infancy rather than in the apex of its development; if they can be made to understand that the conflicts and contradictions of society can only be resolved by scientific long-range planning-then we will succeed in maintaining what civilization we have and drive onward to greater culture. ~ Joost Meerloo, #NFDB
283:This was the difficulty with laws and with legal language: they used language which very few people, apart from lawyers, understood. Penal codes, then, were all very well, but she wondered whether it might not be simpler to rely on something like the Ten Commandments, which, with a bit of modernization, seemed to give a perfectly good set of guidelines for the conduct of one's life... ~ Alexander McCall Smith, #NFDB
284:I tend the mobile now
like an injured bird
We text, text, text
our significant words.
I re-read your first,
your second, your third,
look for your small xx,
feeling absurd.
The codes we send
arrive with a broken chord.
I try to picture your hands,
their image is blurred.
Nothing my thumbs press
will ever be heard.
"Text ~ Carol Ann Duffy,#NFDB
285:Who knows what motivates the sort of greed-sotted creatures who run Bioteka or GeneCraft? The most likely explanation, however, is that the knowledge of how to activate these codes has escaped their makers, and that yesterday was a demonstration. If we accept this premise, then the answer to the second question is obvious: our national government is a wholly owned subsidiary of the biotech industry. In ~ Edward Ashton, #NFDB
286:The five points of yama, together with the five points of niyama, remind us of the Ten Commandments of the Christtian and Jewish faiths, as well as of the ten virtues of Buddhism. In fact, there is no religion without these moral or ethical codes. All spiritual life should be based on these things. They are the foundation stones without which we can never build anything lasting. (127) ~ Swami Satchidananda, #NFDB
287:I can't go through channels or use either my home or office units. The minute I tried to dig on the chief of police, I'd be flagged."
"And you're wondering if I have a secured, unregistered system. Of course I do."
"Of course," she muttered. "A nonregistered system is in violation of Code four fifty-three-B, section thirty-five."
"I can't tell you how aroused it makes me when you quote codes, lieutenant. ~ J D Robb,#NFDB
288:It’s not as if he’s had much of a chance until now, but somehow he has internalized the ur-cultural narrative: you grow up, go to university, get a job, meet Ms. Right, get married, settle down, have kids, grow old together . . . it’s like some sort of checklist. Or maybe a list of epic quests you’ve got to complete while level-grinding in a game you’re not allowed to quit, with no respawns and no cheat codes. ~ Charles Stross, #NFDB
289:The canon and civil law; church and state; priests and legislators; all political parties and religious denominations have alike taught that woman was made after man, of man, and for man, an inferior being, subject to man. Creeds, codes, Scriptures and statutes, are all based on this idea. The fashions, forms, ceremonies and customs of society, church ordinances and discipline all grow out of this idea. ~ Elizabeth Cady Stanton, #NFDB
290:Because I have become such a solitary, and not in the Aristotelian sense: not a beast, not a god. Rather, a loner troubled by longings, incapable of finding a suitable language and despairing at the impossibility of composing messages in a playable key--as if I no longer understood the codes used by the estimable people who wanted to hear from me and would have so much to reply if only the impediments were taken away. ~ Saul Bellow, #NFDB
291:I want a revamped feminism. Putting the vamp back means the lady must be a tramp. My generation of the Sixties rebels wanted to smash the bourgeois codes that had become authoritarian totems of the Fifties. The 'nice' girl with her soft, sanitized speech and decorous manners had to go. Thirty years later, we're still stuck with her - in the official spokesmen and the anointed heiresses of the feminist establishment. ~ Camille Paglia, #NFDB
292:Killing someone, even a bad someone, didn’t feel good. It wasn’t like in the movies where you kill someone and then in the next scene, you’re back to looking for the nuclear codes or searching for the kidnappers or back undercover trying to take down the evil drug lord. No, in real life you feel shitty about it for a long time. Still, I was beginning to think that feeling shitty might be better than feeling dead. ~ Marshall Thornton, #NFDB
293:Yes, we've cut the maternal mortality rate in half, but far too many women are still denied critical access to reproductive health care and safe childbirth, and laws don't count for much if they're not enforced. Rights have to exist in practice - not just on paper. Laws have to be backed up with resources and political will. And deep-seated cultural codes, religious beliefs and structural biases have to be changed. ~ Hillary Clinton, #NFDB
294:A middle ground might be to fight for same-sex marriage and its benefits and then, once granted, redefine the institution of marriage completely, to demand the right to marry not as a way of adhering to society's moral codes but rather to debunk a myth and radically alter an archaic institution. [Legalizing "same-sex marriage"] is also a chance to wholly transform the definition of family in American culture. ~ Michelangelo Signorile, #NFDB
295:Lots of people commit crimes and don't get arrested. That's not the measure. But if you're going to be the president of the United States, we're reasonably going to put you under a microscope. And Donald Trump's tax behavior is absolutely important to understanding, is he qualified, is he morally fit, is he capable, is he trustworthy to have everything from the powers of federal law enforcement to the nuclear codes? ~ Hillary Clinton, #NFDB
296:A library is a place to go for a reality check, a bracing dose of literature, or a "true reflection of our history," whether it's a brick-and-mortar building constructed a century ago or a fanciful arrangement of computer codes. The librarian is the organizer, the animating spirit behind it, and the navigator. Her job is to create order out of the confusion of the past, even as she enables us to blast into the future. ~ Marilyn Johnson, #NFDB
297:While a role for DNA methylation may not have come as a shock, it may be surprising to learn that it is often not the gene body that is methylated. The part of the gene that codes for protein is epigenetically broadly the same when we compare the maternal and paternal copies of the chromosome. It’s the region of the chromosome that controls the expression of the gene that is differently methylated between the two genomes. ~ Nessa Carey, #NFDB
298:We must have books for recreation and entertainment, as well as books for instruction and for business; the former are agreeable, the latter useful, and the human mind requires both. The cannon law and the codes of Justinian shall have due honor, and reign at the universities; but Homer and Virgil need not therefore be banished. We will cultivate the olive and the vine, but without eradicating the myrtle and the rose. ~ Honore de Balzac, #NFDB
299:The body uses a code system called the HLA (human leukocyte antigen) system, which works in a similar fashion. It gives a code to all surfaces. Immune cells basically identify surfaces. Everything has a surface, whether it is your own cells, a microorganism, or a piece of food. When your immune system scans the interior surfaces of your body, it compares each to a list of approved codes, the ones it classifies as “self. ~ Alejandro Junger, #NFDB
300:C'est la société qui "fait" la couleur, qui lui donne sa définition et son sens, qui construit ses codes et ses valeurs, qui organise ses pratiques et détermine ses enjeux. Ce n'est pas l'artiste ou le savant ; encore moins l'appareil biologique de l'être humain ou le spectacle de la nature. Les problèmes de la couleur sont d'abord et toujours des problèmes sociaux, parce que l'être humain ne vit pas seul mais en société. ~ Michel Pastoureau, #NFDB
301:The most current philosophy of life is self-expressionism: “Let yourself go”; “Do whatever you please.” Any suggestion of restraining errant impulses is called a masochistic survival of the dark ages. The truth is that the only really self-expressive people in the world are in the insane asylum. They have absolutely no inhibitions, no conventions, and no codes. They are as self-expressive as hell, i.e., in complete disorder. ~ Fulton J Sheen, #NFDB
302:In neurochemical terms, when he feels threatened or thwarted, Trump moves into a fight-or-flight state. His amygdala is triggered, his hypothalamic-pituitary-adrenal axis activates, and his prefrontal cortex—the part of the brain that makes us capable of rationality and reflection—shuts down. He reacts rather than reflects, and damn the consequences. This is what makes his access to the nuclear codes so dangerous and frightening. ~ Bandy X Lee, #NFDB
303:There's always people out there that's like, doubting me, you know what I mean? Even though I do embrace the people that embrace me and I'm grateful for them. But I always feel like, man, there's still people out there that's not giving it up. And I feel like I'm doing everything the right way, you know what I mean? I'm really going out of my way to do it the right way. I'm taking very few cheats - very few cheat codes that I'm using. ~ J Cole, #NFDB
304:I read the paper every day. There are certain subjects that will catch my attention. I have an entire file of articles. Of course I make up the story, especially since most criminals are not very smart and fictional crime must be clever. I have to make sure the story I am telling is interesting and realistic. In this book I went on line and found out the manners of codes. I thought it interesting to use them as a jumping off point. ~ Sue Grafton, #NFDB
305:The [articles of the Genva Convention] adopted by The International Committee drew upon...the codes of a warrior's honour...these codes vary from culture to culture and their common features are the oldest artifacts of human morality: from Christian chivalry... to the Japanese Bushido or way of the warrior... The codes acknowledged the moral paradox of battle: that those who fight ...bravely are bound [by]...mutual respect... ~ Michael Ignatieff, #NFDB
306:The mass media serve as a system for communicating messages and symbols to the general populace. It is their function to amuse, entertain, and inform, and to inculcate individuals with the values, beliefs, and codes of behavior that will integrate them into the institutional structures of the larger society. In a world of concentrated wealth and major conflicts of class interest, to fulfil this role requires systematic propaganda. ~ Noam Chomsky, #NFDB
307:The history of science abounds with examples of discoveries greeted with howls of laughter because they seemed to be a marriage of incompatibles-until the marriage bore fruit and the alleged incompatibility of the partners turned out to derive from prejudice. The humorist, on the other hand, deliberately chooses discordant codes of behaviour or universes of discourse to expose their hidden incongruities in the resulting clash. Com ~ Arthur Koestler, #NFDB
308:As Elders we have great respect for all religions and traditions as important forces that bind people together. Faith and tradition provide much of the foundation of our laws and social codes. But where religion and tradition are used to justify discrimination and especially when they are used to justify cruel and harmful practices such as female genital mutilation, infanticide and child marriage, then we believe that is unacceptable. ~ Mary Robinson, #NFDB
309:It is ordinarily said that criminal law is designed to protect property and to protect persons, and if society's only interest in controlling sex behavior were to protect persons, then the criminal codes concerned with assault and battery should provide adequate protection. The fact that there is a body of sex laws which is apart from the laws protecting persons is evidence of their distinct function, namely that of protecting custom. ~ Alfred Kinsey, #NFDB
310:So what were people getting so excited about? What was this symphony saying to them? We are still arguing about that a whole human lifetime later. Audiences are still trying to decipher the codes in Shostakovich’s symphonies, trying to see under the masks he wore to the true face we expect to find beneath. “It’s very difficult to speak through a mask,” as the writer Viktor Shklovsky said, but “only a few can play themselves without it. ~ M T Anderson, #NFDB
311:Why am I always the backup for Darling and Jayne? Especially Darling. I wish you would teach him how to breach access codes. That dick's dangerous."
"Me, dangerous? Last time we went out together, you set off two alarms. For a techspert, you're seriously lacking."
"Careful, human," Hauk warned, showing Darling his fangs. "I might get hungry one of these nights and decide we no longer need a weaptech."
-Hauk & Darling ~ Sherrilyn Kenyon,#NFDB
312:The bottom line on nuclear weapons is that when the president gives the order, it must be followed. There's about four minutes between the order being given and the people responsible for launching nuclear weapons to do so. And that's why 10 people who have had that awesome responsibility have come out and, in an unprecedented way, said they would not trust Donald Trump with the nuclear codes or to have his finger on the nuclear button. ~ Hillary Clinton, #NFDB
313:We need the conflagration of Love to change the world, we need the fire of love to illuminate the society. The cold, insipid and complicated codes don't change anything, don't transform anything. All the best social projects and the best political principles are useless if they are not written with the fire of Love. The real revolution is the result of transformation, only the storms of Love can transform the individual and the society. ~ Samael Aun Weor, #NFDB
314:Do you know this Sanskrit Shloka: "Let those who are versed in the ethical codes praise or blame, let Lakshmi, the goddess of Fortune, come or go wherever she wisheth, let death overtake him today or after a century, the wise man never swerves from the path of rectitude." Let people praise you or blame you, let fortune smile or frown upon you, let your body fall today or after a Yuga, see that you do not deviate from the path of Truth. ~ Swami Vivekananda, #NFDB
315:One great idea of the biblical revelation is that God is manifest in the ordinary, in the actual, in the daily, in the now, in the concrete incarnations of life, and not through purity codes and moral achievement contests, which are seldom achieved anyway… We do not think ourselves into new ways of living, we live ourselves into new ways of thinking… The most courageous thing we will ever do is to bear humbly the mystery of our own reality. ~ Richard Rohr, #NFDB
316:She had since grown used to some of the insular codes and cryptic slang of surfers, even the grunts and roars and horrible snarls, but she still didn’t understand why, after spending hours studying the waves from shore, we often announced our intention to paddle out by saying things like, “Let’s get it over with.” She could see the reluctance—clammy wetsuit, icy water, rough, lousy surf. She just couldn’t see the grim compunction. Once, ~ William Finnegan, #NFDB
317:The text, in its mass, is comparable to a sky, at once flat and smooth, deep, without edges and without landmarks; like the soothsayer drawing on it with the tip of his staff an imaginary rectangle wherein to consult, according to certain principles, the flight of birds, the commentator traces through the text certain zones of reading, in order to observe therein the migration of meanings, the outcropping of codes, the passage of citations. ~ Roland Barthes, #NFDB
318:Ironically enough, if the case involves race, and one claims that race is a disqualifying factor, nobody could hear the case. Everybody comes to these cases with some preconceptions, and the premise of our judicial system is that judges by training and by ethical codes are obligated to set those prejudices aside and to decide on the facts and the law. And to claim that somebody can't simply because of their racial identity is deeply offensive. ~ Deborah Rhode, #NFDB
319:Dagny, there's nothing of any importance in life-except how well you do your work. Nothing. Only that. Whatever else you are, will come from that. It's the only measure of human value. All the codes of ethics they'll try to ram down your throat are just so much paper money put out by swindlers to fleece people of their virtues. The code of competence is the only system of morality that's on a gold standard. When you grow up, you'll know what I mean. ~ Anonymous, #NFDB
320:Most codes extend their definitions of treason to acts not really against one's country. They do not distinguish between acts against the government, and acts against the oppressions of the government. The latter are virtues, yet have furnished more victims to the executioner than the former. Real treasons are rare; oppressions frequent. The unsuccessful strugglers against tyranny have been the chief martyrs of treason laws in all countries. ~ Thomas Jefferson, #NFDB
321:Political correctness is America's newest form of intolerance, and it is especially pernicious because it comes disguised as tolerance. It presents itself as fairness, yet attempts to restrict and control people's language with strict codes and rigid rules. I'm not sure that's the way to fight discrimination. I'm not sure silencing people or forcing them to alter their speech is the best method for solving problems that go much deeper than speech. ~ George Carlin, #NFDB
322:That’s it? She just wants to be a computer program?” “No,” says Doc Impossible. “She wants to rule the world. This is a means to an end. As self-aware, self-editing malignant stream of code injected into the internet, she could take control of everything from online banking to nuclear launch codes. She could store a thousand copies of herself in darknet servers all over the world, and become impossible to kill.” “Oh,” I say. “I vote no,” Sarah says. ~ April Daniels, #NFDB
323:What’s more, Fatima was fluent in the floral codes that had governed polite society since the Age of Chivalry. Not only did she know the flower that should be sent as an apology, she knew which flower to send when one has been late; when one has spoken out of turn; and when, having taking notice of the young lady at the door, one has carelessly overtrumped one’s partner. In short, Fatima knew a flower’s fragrance, color, and purpose better than a bee. ~ Amor Towles, #NFDB
324:And I cannot remember anything from a single history class I’ve ever taken, so unless tenth graders are being tested on BuzzFeed listicles and how to keep track of all the bogus e-mail addresses you’ve created to sign up for multiple thirty-day Tidal trials and ModCloth discount codes, I do not know anything of use to a modern-day child. I can show a kid how to make a satisfying meal out of stale saltines and leftover aloo gobi, but that is basically it. ~ Samantha Irby, #NFDB
325:How could poetry and literature have arisen from something as plebian as the cuneiform equivalent of grocery-store bar codes? I prefer the version in which Prometheus brought writing to man from the gods. But then I remind myself that…we should not be too fastidious about where great ideas come from. Ultimately, they all come from a wrinkled organ that at its healthiest has the color and consistency of toothpaste, and in the end only withers and dies. ~ Alice W Flaherty, #NFDB
326:Until the Left took over American public education in the second half of the 20th century, it was generally excellent - look at the high level of eighth-grade exams from early in the 20th century and you will weep. The more money the Left has gotten for education - America now spends more per student than any country in the world - the worse the academic results. And the Left has removed God and dress codes from schools - with socially disastrous results. ~ Dennis Prager, #NFDB
327:Nevertheless, four years later, at the end of August 2004, a Zogby poll discovered the critical fact that 57 percent of the undecided voters in that year's election would rather have a beer with George Bush than with John Kerry.
The question was odd enough on its face, but a nation to which it would matter is odder still. Be honest. Consider all the people with whom you've tossed back a beer. How many of them would you trust with nuclear launch codes? ~ Charles P Pierce,#NFDB
328:Touch. It is touch that is the deadliest enemy of chastity, loyalty, monogamy, gentility with its codes and conventions and restraints. By touch we are betrayed and betray others ... an accidental brushing of shoulders or touching of hands ... hands laid on shoulders in a gesture of comfort that lies like a thief, that takes, not gives, that wants, not offers, that awakes, not pacifies. When one flesh is waiting, there is electricity in the merest contact. ~ Wallace Stegner, #NFDB
329:This change in biological understanding had enormous implications for society. Women gradually shed their medieval stereotype as insatiable temptresses in order to become the Victorian ideal of pure, chaste, virginal angels. A society where sexual order was maintained by physical chastisement gradually began to give way to internal moral codes, where behaviour was policed by social forces such as shame and expulsion from the community for sexual transgression. ~ Lucy Worsley, #NFDB
330:Perhaps, you know, new laws, new domains of potential openness are occurring as the universe ages, and complexity previously disallowed is now possible, and we are that complexity. We are nature moving out of its genetic phase - a phase under the control of chemical genes, which are physical structures, in to an epigenetic phase, a phase of culture ruled by codes, transformable culturally confined codes - mathematics, religion, philosophy, art, dance, humor. ~ Terence McKenna, #NFDB
331:How could poetry and literature have arisen from something as plebian as the cuneiform equivalent of grocery-store bar codes? I prefer the version in which Prometheus brought writing to man from the gods. But then I remind myself that...we should not be too fastidious about where great ideas come from. Ultimately, they all come from a wrinkled organ that at its healthiest has the color and consistency of toothpaste, and in the end only withers and dies. ~ Alice Weaver Flaherty, #NFDB
332:Democracy requires active participation, and sooner or later someone ‘offers’ to take all the difficult decision-making away from you and your hectic life. But the darknet throws those decisions back onto you. It hard-codes democracy into the DNA of civilization. You upvote and downvote many times a day on things that directly affect your life and the lives of people around you—not just once every few years on things you haven’t got a chance in hell of affecting. ~ Daniel Suarez, #NFDB
333:Loic Le Meur, producer of LeWeb, Europe’s largest tech conference, is an ardent fitness enthusiast and Quantified Self proponent. In August 2010, he suggested in a blog post that as people and mobile devices work together to provide highly personalized data, the human body itself becomes an Application Programming Interface (API), meaning that developers can now offer personalized mobile apps for each individual by letting their computer codes talk with each other. ~ Robert Scoble, #NFDB
334:Whereas, it is hereby decreed to all felines of the Middle Kingdom: They are enjoined to observe every provision of the judicial codes unless such provisions aforesaid have been abrogated heretofore, though any abrogation is liable to reinstatement at any time whatever and shall be effective retroactively without recourse on behalf of said felines whether or not said felines are presently or will be engaged in litigation. This decree is not susceptible to appeal. ~ Lloyd Alexander, #NFDB
335:I think it's often easier to theorize in the official codes of theory rather than to theorize lightly through scene, object, story, and incident in ways that keeps alive the sensual serendipities of language. This is not a question of being for or against theory, but rather of being suspicious of orthodoxies that concede, in advance, that what passes for theory must be signaled by a narrowing of diction, sentence rhythms, and sensual awareness. I'm in favor of surprise. ~ Rob Nixon, #NFDB
336:[7] The Shadows Code In the 1930’s a mysterious crime-fighter called the Shadow was the hero of a popular pulp magazine and an even more popular radio show. Dressed all in black, the Shadow could glide unseen through the darkness to battle the forces of evil. Stories about the Shadow, written by Maxwell Grant (pseudonym for the Shadow’s creator, Walter B. Gibson), often contained curious codes. This cipher, from a novelette called The Chain of Death, is one of the best. ~ Martin Gardner, #NFDB
337:But that lie – whose purpose was to allow white people to continue to think they weren’t racist, even when their actions and words indicated otherwise – was one in which the Williams sisters, like their father, refused to participate. They rejected the idea that they would assimilate to the white codes of the tennis world. Instead, they posed the question of their difference over and over again – in every clack of their densely beaded hair, in every powerful serve. ~ Anne Helen Petersen, #NFDB
338:The extension of the empathic bond is the social glue to establishing a global network of millions of human beings. It’s probably not surprising that in the most technologically advanced countries, where self-expression is high, the older theological consciousness, with its emphasis on strict external codes, the communal bond, and a hierarchically organized command and control, is losing its hold. Religious hierarchies make less and less sense in a fl at, networked world. ~ Jeremy Rifkin, #NFDB
339:Guess what I got in the trunk? An Igloo cooler. And guess what's in the cooler? A human head.'
Shad violently expelled the cigar out the window. He wiped his mouth on the sleeve of his camo jacket.
'No joke,' Garcia said. 'Property of one Francisco Goyo, deceased. I can't begin to tell you how much gas I've wasted on the case. The fat prick got dumped in a dozen different zip codes.'
'Why,' Shad asked, 'do you got his head in an Igloo?'
'So it won't stink up the car. ~ Carl Hiaasen,#NFDB
340:The theatrical device represented by the president’s moment-by-moment day-and-night access to the “football,” with its supposedly unique authorization codes, has always been exactly that: theater—essentially a hoax. Whatever the public declarations to the contrary, there has to be delegation of authority and capability to launch retaliatory strikes, not only to officials outside the Oval Office but outside Washington too, or there would be no real basis for nuclear deterrence. ~ Daniel Ellsberg, #NFDB
341:Deleuze and Guattari describe capitalism as a kind of dark potentiality which haunted all previous social systems. Capital, they argue, is the ‘unnamable Thing’, the abomination, which primitive and feudal societies ‘warded off in advance’. When it actually arrives, capitalism brings with it a massive desacralization of culture. It is a system which is no longer governed by any transcendent Law; on the contrary, it dismantles all such codes, only to re-install them on an ad hoc basis. ~ Mark Fisher, #NFDB
342:Every institution of our day, the family, the State, our moral codes, sees in every strong, beautiful, uncompromising personality a deadly enemy; therefore every effort is being made to cramp human emotion and originality of thought in the individual into a straight-jacket from its earliest infancy; or to shape every human being according to one pattern; not into a well-rounded individuality, but into a patient work slave, professional automaton, tax-paying citizen, or righteous moralist. ~ Various, #NFDB
343:The radicals...want speech regulated by codes that proscribe certain language. They see free speech as at best a delusion, at worst a threat to the welfare of minorities and women....The most obvious (and cynical) explanation for the switched positions is the switched situations. Protesting students became established professors and administrators. For outsiders, free speech is bread and butter; for insiders, indigestion. To the new academics, unregulated free speech spells trouble. ~ Russell Jacoby, #NFDB
344:Our civil and criminal codes reflect at many points the spirit of the Mosaic. In the criminal code we find no feminine pronouns, as "He," "His," "Him," we are arrested, tried and hung, but singularly enough, we are denied the highest privileges of citizens, because the pronouns "She," "Hers" and "Her," are not found in the constitutions. It is a pertinent question, if women can pay the penalties of their crimes as "He," why may they not enjoy the privileges of citizens as "He"? ~ Elizabeth Cady Stanton, #NFDB
345:Zip codes might be great for sorting mail, but they should not determine the quality of a child s education or success in the future workforce," said Bob Wise, president of the Alliance for Excellent Education and former governor of West Virginia. "With common standards and assessments, students, parents, and teachers will have a clear, consistent understanding of the skills necessary for students to succeed after high school and compete with peers across the state line and across the ocean. ~ Bob Wise, #NFDB
346:Mainstream society finds it impossible to reconcile this language with the reality that most gamers are actually left-wing, not to mention completely comfortable with diverse, tolerant societies. To leftists, rejecting their language codes is the same as being racist, sexist, or homophobic. Gamers know it isn’t. And that made them the perfect enemies for an increasingly progressive movement hell-bent on shaming ordinary people for violations of their dreary, stultifying language codes. S ~ Milo Yiannopoulos, #NFDB
347:Strength, Courage, Mastery, and Honor are the alpha virtues of men all over the world. They are the fundamental virtues of men because without them, no 'higher' virtues can be entertained. You need to be alive to philosophize. You can add to these virtues and you can create rules and moral codes to govern them, but if you remove them from the equation altogether you aren't just leaving behind the virtues that are specific to men, you are abandoning the virtues that make civilization possible. ~ Jack Donovan, #NFDB
348:Strength, Courage, Mastery, and Honor are the alpha virtues of men all over the world. They are the fundamental virtues of men because without them, no “higher” virtues can be entertained. You need to be alive to philosophize. You can add to these virtues and you can create rules and moral codes to govern them, but if you remove them from the equation altogether you aren’t just leaving behind the virtues that are specific to men, you are abandoning the virtues that make civilization possible. ~ Jack Donovan, #NFDB
349:......the integration of matrices is not a simple operation of adding together. It is a process of mutual interference and cross-fertilization, in the course of which both matrices are transformed in various ways and degrees. Hidden axioms, implied in the old codes, suddenly stand revealed and are subsequently dropped; the rules of the game are revised before they enter as sub-rules into the composite game. When Einstein bisociated energy and matter, both acquired a new look in the process. ~ Arthur Koestler, #NFDB
350:We can use our art to become political, to become something you want to talk about. We make clothes, but we have the chance to change a generation as well. We have to remember that fashion changed the roles of men and women: When Yves Saint Laurent was putting pants on a woman, he was not only doing that - he was assuming the fact that a woman can wear pants like a man. It's all the codes that I think fashion pushed so much to change the world, and today it's what I'm trying to do in my own way. ~ Olivier Rousteing, #NFDB
351:The Wagner Act, or National Labor Relations Act, was passed in reaction to the Supreme Court’s voidance of NRA and its labor codes. It aimed at crushing all employer resistance to labor unions. Anything an employer might do in self-defense became an “unfair labor practice” punishable by the Board. The law not only obliged employers to deal and bargain with the unions designated as the employees’ representative; later Board decisions also made it unlawful to resist the demands of labor union leaders.34 ~ Lawrence W Reed, #NFDB
352:Once a new social stage appears in a culture, it will spread its instructional codes and life-priority messages throughout that culture's surface-level expressions: religion, economic and political arrangements, psychological and anthro-pological theories, and views of human nature, our future destiny, globalization, and even architectural patterns and sports preferences. We all live in flow states; there is always new wine, always old wineskins. We, indeed, find ourselves pursuing a neverending quest. ~ Don Edward Beck, #NFDB
353:Only 2 per cent of our genome codes for proteins. A massive 42 per cent is composed of retrotransposons. These are very odd sequences of DNA, which probably originated from viruses in our evolutionary past. Some retrotransposons are transcribed to produce RNA and this can affect the expression of neighbouring genes. This can have serious consequences for cells. If it drives up expression of genes that cause cells to proliferate too aggressively, for example, this may nudge cells towards becoming cancerous. ~ Nessa Carey, #NFDB
354:Words were no longer simply words, but a curious codes of silence, a way of speaking that continually moved around the thing that was being said. As long as we avoided the real subject, the spell would not broken. We both slipped naturally into this kind of banter, and it became all the more powerful because neither of us abandoned the character. We knew what we were doing, but at the same time we pretended not to. Thus my courtship of Sophie began - slowly, decorously, building by the smallest of increments. ~ Paul Auster, #NFDB
355:The term 'human rights' has been too often associated with conditionality, and with concerns of developing countries that in order to benefit from open trade they would be required to implement immediately labour and environmental standards of a comparable level to those applied in industrialised countries. At the same time, debates about the primacy of trade as against human rights legal codes have contributed to maintaining the unfortunate impression that the two bodies of law are pursuing incompatible aims. ~ Mary Robinson, #NFDB
356:Indeed, as Professor Felten notes, eavesdropping on calls can be quite difficult due to language differences, meandering conversations, the use of slang or deliberate codes, and other attributes that either by design or accident obfuscate the meaning. “The content of calls are far more difficult to analyze in an automated fashion due to their unstructured nature,” he argued. By contrast, metadata is mathematical: clean, precise, and thus easily analyzed. And as Felten put it, it is often “a proxy for content”: ~ Glenn Greenwald, #NFDB
357:Thousands of years before Christianity, secret cults arose which worshipped the sacred mushroom—the Amanita Muscaria—which, for various reasons (including its shape and power as a drug) came to be regarded as a symbol of God on earth.
When the secrets of the cult had to be written down, it was done in the form of codes hidden in folk tales.
This is the basic origin of the stories in the New Testament. They are a literary device to spread the rites and rules of mushroom worship to the faithful. ~ John Marco Allegro,#NFDB
358:When confronted with situations for which such routine procedures did not exist, he [Eichmann] was helpless, and his cliché-ridden language produced on the stand, as it had evidently done in his official life, a kind of macabre comedy. Clichés, stock phrases, adherence to conventional, standardized codes of expression and conduct have the socially recognized function of protecting us against reality, that is, against the claim on our thinking attention that all events and facts make by virtue of their existence. ~ Hannah Arendt, #NFDB
359:commodification of information is the only thing that’s made space travel economically feasible. It’s the only commodity whose value exceeds its transportation cost. We’d be exporting biologicals or photonics if it paid. But our trading partners can build the machines and grow the organics much cheaper than we can send them, if they just have the codes and specs. If information were free, the way the radicals want, then there would be nothing to trade, and there goes the only incentive for interstellar ties. ~ Carolyn Ives Gilman, #NFDB
360:Atticus Finch’s secret of living was so simple it was deeply complex: where most men had codes and tried to live up to them, Atticus lived his to the letter with no fuss, no fanfare, and no soul-searching. His private character was his public character. His code was simple New Testament ethic, its rewards were the respect and devotion of all who knew him. Even his enemies loved him, because Atticus never acknowledged that they were his enemies. He was never a rich man, but he was the richest man his children ever knew. ~ Harper Lee, #NFDB
361:we are not the ones driving the boat of our behavior, at least not nearly as much as we believe. Who we are runs well below the surface of our conscious access, and the details reach back in time before our birth, when the meeting of a sperm and egg granted us with certain attributes and not others. Who we can be begins with our molecular blueprints—a series of alien codes penned in invisibly small strings of acids—well before we have anything to do with it. We are a product of our inaccessible, microscopic history. ~ David Eagleman, #NFDB
362:The lottery is a tax on poor people and on people who can’t do math. Rich people and smart people would be in the line if the lottery were a real wealth-building tool, but the truth is that the lottery is a rip-off instituted by our government. This is not a moral position; it is a mathematical, statistical fact. Studies show that the zip codes that spend four times what anyone else does on lottery tickets are those in lower-income parts of town. The lottery, or gambling of any kind, offers false hope, not a ticket out. ~ Dave Ramsey, #NFDB
363:Atticus Finch’s secret of living was so simple it was deeply complex: where most men had codes and tried to live up to them, Atticus lived his to the letter with no fuss, no fanfare, and no soul-searching. His private character was his public character. His code was simple New Testament ethic, its rewards were the respect and devotion of all who knew him. Even his enemies loved him, because Atticus never acknowledged that they were his enemies. He was never a rich man, but he was the richest man his children ever knew. His ~ Harper Lee, #NFDB
364:When I was quite young I fondly imagined that all foreign languages were codes for English. I thought that "hat," say, was the real and actual name of the thing, but that people in other countries, who obstinately persisted in speaking the code of their forefathers, might use the word "ibu," say, to designate not merely the concept hat, but the English word "hat." I knew only one foreign word, "oui," and since it had three letters as did the word for which it was a code, it seemed, touchingly enough, to confirm my theory. ~ Annie Dillard, #NFDB
365:I really like the interplay between thinking of text as ephemeral and thinking of it as a concrete, physical thing. With almost anything that I write, I'll stay completely immersed in the electronic text of it for a period of time and in another period, I'll stay immersed in it as a physical thing that can cut your skin. So with the apocalypses, I had them taped all over the wall and they had codes on them. Sometimes I would color code them in terms of thematic elements, sometimes in terms of voice, sometimes visual forms or images. ~ Lucy Corin, #NFDB
366:The attempt to establish this separate Muslim identity is growing more and more intense, with persistent pressure for official recognition of Islamic family law, the rise of a de facto parallel Islamic legal system not recognised by the state, demands for highly politicised Islamic dress codes, prayer meetings or halal food to be provided by schools and other institutions, and so on. No other minority attempts to impose its values on the host society like this. Behind it lies the premise that Islamic values trump British ones, ~ Melanie Phillips, #NFDB
367:Until I am free to write bilingually and to switch codes without having always to translate, while I still have to speak English or Spanish when I would rather speak Spanglish, and as long as I have to accommodate the English speakers rather than having them accommodate me, my tongue will be illegitimate. I will no longer be made to feel ashamed of existing. I will have my voice: Indian, Spanish, white. I will have my serpent's tongue - my woman's voice, my sexual voice, my poet's voice. I will overcome the tradition of silence. ~ Gloria E Anzald a, #NFDB
368:Until I am free to write bilingually and to switch codes without having always to translate, while I still have to speak English or Spanish when I would rather speak Spanglish, and as long as I have to accommodate the English speakers rather than having them accommodate me, my tongue will be illegitimate. I will no longer be made to feel ashamed of existing. I will have my voice: Indian, Spanish, white. I will have my serpent's tongue - my woman's voice, my sexual voice, my poet's voice. I will overcome the tradition of silence. ~ Gloria E Anzaldua, #NFDB
369:Between 1970 and 2008, the ratio of Americans in prison ballooned to unprecedented heights, from—according to sociologists Bruce Western and Becky Pettit—around 100 per 100,000 people to around 762 per 100,000. The mechanisms of prison growth varied by state, but they included, in different combinations, local prosecutors charging more aggressively, state lawmakers stiffening criminal codes, parole boards denying release in cases where it previously would have been routine, federal grants encouraging punitive policies, and other factors. ~ Anonymous, #NFDB
370:I’m with you on measuring this week in letters and the two-day drought we are about to experience. If only there was a way to transport letters faster, through some sort of electronic device that codes messages and sends them through the air. But that’s just crazy talk.
Friday from me:
Sending letters through the sky? Like when airplanes attach notes to their tails? I thought they only advertised for going-out-of-business sales. But perhaps our letters would be okay up there as well. I wonder how much they charge per word. ~ Kasie West,#NFDB
371:The best approach to religious codes that have become rigid and absolute is to acknowledge their arbitrariness and use them, if we use them at all, as a private discipline for ordering our own chaos. When they are proclaimed as the bearer of absolute and unchanging truth, defended in the traditional way, they enslave the human spirit rather than protect it from its own excesses. Jesus' vision burned through the external systems to the anxious human heart that lay beneath them and called for its transformation into a perfection of love. ~ Richard Holloway, #NFDB
372:Kids that are outside the societal norms look for a place to fit in, a way to be indoctrinated and accepted. Not because they have bad parents, or dysfunctional families, but because humans on a gut level need the traditions, rituals, and myths that used to be a part of primitive culture. We have replaced them with laws, lawyers, and court systems. The modern day thought is that right and wrong are black and white, written in a court document or a book of codes of law set down by the legislature. It is not passed on by accepted norms and ethos. ~ Zach Fortier, #NFDB
373:Three; - and this would be sufficient reason by itself - what are we supposed to be about, Sma? What is the Culture? What do we believe in, even if it hardly ever is expressed, even if we are embarrassed about talking about it? Surely in freedom, more than anything else. A relativistic, changing sort of freedom, unbounded by laws or laid-down moral codes, but - in the end - just because it is so hard to pin down and express, a freedom of a far higher quality than anything to be found on any relevant scale on the planet beneath us at the moment. ~ Iain M Banks, #NFDB
374:Like the games. I love these old games. The simplicity of them. You master them. You play them. You play until you lose. There are no complicated button combos or secret cheat codes or hidden trophies to collect. The achievement lies in lasting as long as you can, until you die.
Like life.
Last as long as you can. Hold on as long as possible. And there's no shame in losing, because everyone loses. It's just that everyone has a different score.
And the scores don't really matter after all. They disappear when you turn the game. ~ Barry Lyga,#NFDB
375:Another gene/environment interaction pertains to depression, a disease involving serotonin abnormalities.33 A gene called 5HTT codes for a transporter that removes serotonin from the synapse; having a particular 5HTT variant increases the risk of depression … but only when coupled with childhood trauma.fn23 What’s the effect of 5HTT variant on depression risk? It depends on childhood trauma exposure. What’s the effect of childhood trauma exposure on depression risk? It depends on 5HTT variant (plus loads of other genes, but you get the point). ~ Robert M Sapolsky, #NFDB
376:When we ask Negroes to abide by the law, let us also declare that the white man does not abide by law in the ghettos. Day in and day out he violates welfare laws to deprive the poor of their meager allotments; he flagrantly violates building codes and regulations; his police make a mockery of law; he violates laws on equal employment and education and the provisions of civil services. The slums are the handiwork of a vicious system of the white society; Negroes live in them, but they do not make them, any more than a prisoner makes a prison. ~ Martin Luther King Jr, #NFDB
377:Many former members of the Nation continued their religious lives outside the mosque, maintaining study of the Supreme Wisdom Lessons and even teaching them to non-Muslims, often teenagers and adolescents. Access to the text was no longer reliant on adherence to the Nation’s dress codes, puritanical rules of conduct, Muhammad Speaks sales quotas and hierarchical chains of command. The truths of the lessons—that the black man was God, the white man Satan—were now provided a more direct line to frustrated black youth in America’s major cities. ~ Michael Muhammad Knight, #NFDB
378:We must conclude, in the light of this evidence, that governments now enjoy an unmerited reputation for solving the problems of human rights and discrimination. On the contrary, affirmative action, EPFEW, and various anti‑discrimination initiatives have backfired, harming the very minorities they were supposed to protect. Government programs such as minimum wage laws, anti‑usury codes, rent controls, and zoning legislation have had unforeseen and negative consequences for the minority peoples, who have been among the greatest victims of discrimination. ~ Walter Block, #NFDB
379:The Keep pursed her lips. If the President had spent more time around her, she would have known that as a sign of extreme agitation, the equivalent of someone of lesser self-control running around in circles and screaming, “We’re all going to die!” “What is it?” the President asked, her mind racing ahead to having to go down to the Emergency Operations Center, open nuclear launch codes, start World War III, battle zombies, and who knew what else, given this was the Keep. After reading the Book of Truths, her imagination was open to anything. Or so she thought. ~ Bob Mayer, #NFDB
380:People see so many things in the paintings. Although I never think of them, it charms me a little bit that people actually project actual scenarios on to the paintings. Hopefully that means that they have a little bit of life to them. Figuring out the rhythm, the structural element has been the key thing in this work, more than the color element. It really was the variety of different widths that lead to a certain movement, a rhythm. Otherwise I'd fall into anything that was too stripy or almost like bar codes, and it thwarted the natural flow of the painting. ~ Caio Fonseca, #NFDB
381:Does that mean that religious texts are worthless as guides to ethics? Of course not. They are magnificent sources of insight into human nature, and into the possibilities of ethical codes. Just as we should not be surprised to discover that ancient folk medicine has a great deal to teach modern hightech medicine, we should not be surprised if we find that these great religious texts hold versions of the very best ethical systems any human culture will ever devise. But, like folk medicine, we should test it all carefully, and take nothing whatever on faith. ~ Daniel C Dennett, #NFDB
382:Local and Nonlocal Effects of Coherent Heart Frequencies on Conformational Changes of DNA.” This study showed that thinking and feeling anger, fear, and frustration caused DNA to change shape according to thoughts and feelings. The DNA responded by tightening up and becoming shorter, switching off many DNA codes, which reduced quality expression. So we feel shut down by negative emotions, and our body feels this too. But here’s the great part: the negative shutdown or poor quality of the DNA codes was reversed by feelings of love, joy, appreciation, and gratitude! ~ Caroline Leaf, #NFDB
383:Jesus is building his Church, not only by constitutions and codes, but by shaping hearts and minds to his way of life. We are a family, not a firm, scattered and yet gathered. Biblical equality is not the endgame; it is one of the means to God’s big ending: all things redeemed, all things restored. Jesus feminism is only one thread in God’s beautiful woven story of redemption. Begin here: right at the feet of Jesus. Look to Love, and yes, our Jesus—he will guide you in your steps, one after another, in these small ways until you come at last to love the whole world. ~ Sarah Bessey, #NFDB
384:Using the analogy of the human mind as a computer, gossip can be compared to a computer virus. A computer virus is a piece of computer language written in the same language all the other codes are written in, but with a harmful intent. This code is inserted into the program of your computer when you least expect it and most of the time without your awareness. After this code has been introduced, your computer doesn’t work quite right, or it doesn’t function at all because the codes get so mixed up with so many conflicting messages that it stops producing good results. ~ Miguel Ruiz, #NFDB
385:In the Cabala it is written that Moses three times ascended Sinai, remaining forty days and forty nights upon each occasion. On the first ascent he was given the tablets which constituted the basis of the Torah. Upon the second ascent he received the Mishna or the Unwritten Law for the priests. And upon the third ascent he received the Cabala, the soul of the Law which was given only to the initiates of the Mysteries. It is thus revealed that there are three codes of law - one for the foolisih, one for the learned, and one for the illumined. ~ Manly P Hall, How to Understand Your Bible, #NFDB
386:In the conceptual scheme which the British created to understand and to act in India, they constantly followed the same logic; they reduced vastly complex codes and their associated meanings to a few metonyms.’ Laws had to be translated into terms the British could understand and apply. A complicated, often chaotic and always fluid society like India was ‘redefined by the British to be a place of rules and orders; once the British had defined to their own satisfaction what they construed as Indian rules and customs, then the Indians had to conform to these constructions. ~ Shashi Tharoor, #NFDB
387:For me, difference is beautiful, there is not only one beauty, and in a collection I always like to show mixed directions. When you look at people or things, there are all these codes and standards that come into play around what is considered ugly or beautiful, and I've always questioned that. When you're a kid, you're not conditioned, you don't see perversity, there's a state of innocence where everything is beautiful, you see differently....I am lucky because I am doing now what I dreamt of doing as a child, and I like to think that I've retained a childlike state of mind. ~ Jean Paul Gaultier, #NFDB
388:I think about failure a lot lately. Staring out of city bus windows at the passing streetlights. Scanning bar codes. Making chitchat with customers. I think about it. I’m afraid it’s in my blood. And time’s going by so quickly now. Somewhere between the motel rooms and minimum-wage jobs, between sleep and sitcoms, switching schools and dying relatives, I became an adult. But I don’t feel like much of one. I just feel lost in this city, carrying my dog’s ashes around with me, talking to ghosts, and working jobs that make my small dreams feel like the punch line to a very long joke. ~ Kenny Porpora, #NFDB
389:Here’s why I keep changing identities. First, they don’t have to decrypt the message to get information if they see patterns in our correspondence—it would be useful for them to know the frequency and timing of our correspondence and the length of our messages. Second, they don’t have to decrypt the whole message, they only have to guess our encrypt and decrypt codes. Which I bet you have written down somewhere because you don’t actually care whether I get killed because you’re too lazy to memorize. Of course I mean that in the nicest possible way, O right honorable Mr. Hegemon. ~ Orson Scott Card, #NFDB
390:He put in his key, turned it, and it gave him access to the launch part of the program. He sat down at his computer and began typing in the launch codes. When the computer confirmed that the missiles were now active, Karimi ordered the missiles to launch. Karimi held his breath in anticipation as the ten rockets lifted off towards Israel to hit each major city. The yields were ten times that of the last nuclear weapons that were used to hit Hiroshima and Nagasaki back in World War Two, and Karimi hoped there would be no Israeli’s left alive once the fallout drifted all over the country. ~ Cliff Ball, #NFDB
391:Lance Reddick: I was alone with David, and we just got to talking. I asked him something. I remember him saying organizations can't be reformed, but people can. I rememeber being struck by it when he said it, because I knew that I had never thought of it that way, and I knew that there was something profound in the insight. Then, over time, particularly when I watched the show, I realized how we see both on the criminal side and on the police side, you see people struggling to live up to the codes of the institutions that they're a part of and seeing how it chips away at their humanity. ~ Jonathan Abrams, #NFDB
392:You see,” I proceeded, “by the time he was eleven or twelve, this was all too late. The no-gun rules, the computer codes ... Children live in the same world we do. To kid ourselves that we can shelter them from it isn’t just naive, it’s a vanity. We want to be able to tell ourselves what good parents we are, that we’re doing our best. If I had it all to do over again, I’d have let Kevin play with whatever he wanted; he liked little enough. And I’d have ditched the TV rules, the G-rated videos. They only made us look foolish. They underscored our powerlessness, and they provoked his contempt. ~ Lionel Shriver, #NFDB
393:The instant the old folks had entered their codes and the Harmony program had begun to sing, suicide disappeared from human society. Nearly all battles ceased. The individual was no longer a unit. The entire social system was the unit. By losing its sense of self and self-awareness, society had been freed from the pain it suffered because its systems had relied on imperfect humans, arriving for the first time at a perfect bliss. I am a part of the system, as you are part of the system. No one felt any pain about that any longer. There was no “me” to feel pain. I had been replaced by a single... ~ Project Itoh, #NFDB
394:Supporters of the politics of respectability believe that African Americans, if they hope to be accepted by whites, must conduct themselves in a fashion that elicits respect and sympathy rather than fear and anger from other races. They must demonstrate through words and deeds their ability to live by and aspire to the same moral codes as the white middle class, even while they are being discriminated against wrongly.78 The basic theory underlying this strategy is that white Americans will abandon discriminatory practices if and when it becomes apparent that black people aren’t inferior after all. ~ Michelle Alexander, #NFDB
395:In school we learn that one of the best survival strategies is being part of a clique . With our friends, we create a little, tiny world with codes for conduct, morality, dress, communication, ethnicity and sexuality. We then learn to judge everyone else who is not part of our little world by the standards that are acceptable to us. This is called "divide and conquer," and happens to be exactly how male, white patriarchal society operates. When you choose not to see how you, yourself, perpetuate this social model, your world assuredly becomes-or remains-small, "safe," persnickety, judgmental and uninspiring. ~ Inga Muscio, #NFDB
396:It should probably be said that the virtues of the society of the self are entirely debatable. Orienting laws around individuals led directly to an entire tradition of human rights and the prominence of individual liberty in legal codes. That has to count as progress. But reasonable people disagree about whether we have now tipped the scales too far in the direction of individualism, away from those collective organizations: the union, the community, the state. Resolving those disagreements requires a different set of arguments—and values—than the ones we need to explain where those disagreements came from. ~ Steven Johnson, #NFDB
397:A woman's reputation is her worth... IT is the way it is. You may hate me for saying so, but there is the truth. Do you not remember that this is how our mother died? She would still be here and Father would be well and none of this would ever have happened if she had simply lived according to the time-trusted codes of society.'
Perhaps it proved impossible. Perhaps she could not fit within so tight a corset. Perhaps I am the same.'
One does not have to like the rules, Gemma. But one does need to adhere to them. That is what makes civilization. Do you think I agree with every... decision made by my superiors ~ Libba Bray,#NFDB
398:If this is so, why should any man bother about moral rules and regulations? Why should any man conform to laws formulated by a people whose outlook on the universe probably differed diametrically from his own? Why should any man obey a regulation which is denounced, by his common-sense, as a hodge-podge of absurdities, and why should he model his whole life upon ideals invented to serve the temporary needs of a forgotten race of some past age? These questions Nietzsche asked himself. His conclusion was a complete rejection of all fixed codes of morality, and with them of all gods, messiahs, prophets, saints, popes, ~ H L Mencken, #NFDB
399:At one point I emailed to ask if it was true, as my daughter had told me, that the Apple logo was an homage to Alan Turing, the British computer pioneer who broke the German wartime codes and then committed suicide by biting into a cyanide-laced apple. He replied that he wished he had thought of that, but hadn’t. That started an exchange about the early history of Apple, and I found myself gathering string on the subject, just in case I ever decided to do such a book. When my Einstein biography came out, he came to a book event in Palo Alto and pulled me aside to suggest, again, that he would make a good subject. ~ Walter Isaacson, #NFDB
400:Our entire lives we witness individuals, the ones who break some of the most culturally sensitive moral codes, ruined permanently by the media - i.e. shamed ruthlessly by the masses - i.e. dragged horribly by the village. While this is often intended to serve as a deterrent for the rest of us not to do anything too stupid, many of us choose to do stupid things anyway; and surely it is because the lot of us regard it simply as a challenge to bravery and a temptation to try to rise above or sneak past the law, to outsmart the justice system: I'm afraid the notion 'It'll never happen to me' is one of mankind's greatest hits. ~ Criss Jami, #NFDB
401:That abstract sounds could bring to mind actual people, concrete places and objects, was the fundamental magic property of speech: but there was an even more potent magic in the fact that these same or similar sounds, differently organized, might bring into the mind events that had ceased, or project entirely new experiences. This was the passage from the closed codes of the animal's world to the open languages of man: one full of endless potentialities, that at last matched the unfathomable potentialities of man's own brain. When language had reached this point, both past and future became a living part of the present. ~ Lewis Mumford, #NFDB
402:Lenin’s and Stalin’s form of communism is gone, yet its trappings have been expropriated by mega-corporations. We have companies featuring central planning by troikas, mission statements crafted by apparatchiks, five-year plans, no right to choose leaders in companies, no democracy in the workplace, a clear distinction between intelligentsia and peasants (top CEOs make 152 times the median salary and enjoy company dachas, jets, and limos), and state monitoring (time clocks, dress codes, drug screening, “employee assistance” plans, e-mail monitoring, no smoking, and other personal conduct rules, as well as family-life audits). ~ Ricardo Semler, #NFDB
403:One by one he would conjure up the world’s major electronic papers; he knew the codes of the more important ones by heart, and had no need to consult the list on the back of his pad. Switching to the display unit’s short-term memory, he would hold the front page while he quickly searched the headlines and noted the items that interested him. Each had its own two-digit reference; when he punched that, the postage-stamp-sized rectangle would expand until it neatly filled the screen, and he could read it with comfort. When he had finished he would flash back to the complete page and select a new subject for detailed examination. ~ Arthur C Clarke, #NFDB
404:A child who suffers from PTSD has made unsuccessful attempts to get help, and as the victimization continues, he stops asking for it. He withdraws socially, because he’s never quite sure when interaction is going to lead to another incident of bullying….
Different people have different responses to stress. In Peter’s case, I saw an extreme emotional vulnerability, which, in fact, was the reason he was teased. Peter didn’t play by the codes of boys. He wasn’t a big athlete. He wasn’t tough. He was sensitive. And difference is not always respected – particularly when you’re a teenager. Adolescence is about fitting in, not standing out. ~ Jodi Picoult,#NFDB
405:Matrices vary from fully automatized skills to those with a high degree of plasticity; but even the latter are controlled by rules of the game which function below the level of awareness. These silent codes can be regarded as condensations of learning into habit. Habits are the indispensable core of stability and ordered behaviour; they also have a tendency to become mechanized and to reduce man to the status of a conditioned automaton. The creative act, by connecting previously unrelated dimensions of experience, enables him to attain to a higher level of mental evolution. It is an act of liberation-the defeat of habit by originality. ~ Arthur Koestler, #NFDB
406:A final word should be said concerning the status of free blacks. Before the American Revolution this status had been ambiguous, and the number of free blacks was insignificant. <...> A rash of new laws, similar to the later Black Codes of Reconstruction, reduced free blacks almost to the status of slaves without masters. The new laws regulated their freedom of movement, forbade them to associate with slaves, subjected them to surveillance and discipline by whites, denied them the legal right to testify in court against whites, required them to work at approved jobs, and threatened them with penal labor if not actual reenslavement. ~ David Brion Davis, #NFDB
407:She remembered reading how the American South had often compared itself to Rome back before the Civil War. In the old days their society had been all about impressive architecture, honor, and codes of chivalry. And on the evil side, it had also been about slavery. Rome had slaves, some Southerners had argued, so why shouldn’t we?
Annabeth shivered. She loved the architecture here. The houses and the gardens were very beautiful, very Roman. But she wondered why beautiful things had to be wrapped up with evil history. Or was it the other way around? Maybe the evil history made it necessary to build beautiful things, to mask the darker aspects. ~ Rick Riordan,#NFDB
408:The CF gene codes a molecule that channels salt across cellular membranes. The most common mutation is a deletion of three bases of DNA that results in the removal, or deletion, of just one amino acid from the protein (in the language of genes, three bases of DNA encode a single amino acid). This deletion creates a dysfunctional protein that is unable to move chloride-one component of sodium chloride, i.e., common salt-across membranes. The salt in sweat cannot be absorbed back into the body, resulting in the characteristically salty sweat. Nor can the body secrete salt and water into the intestines, resulting in the abdominal symptoms. ~ Siddhartha Mukherjee, #NFDB
409:One would think that potential motherhood should make women as a class as sacred as the priesthood. In common parlance we have much fine-spun theorizing on the exalted office of the mother, her immense influence in moulding the character of her sons; "the hand that rocks the cradle moves the world," etc., but in creeds and codes, in constitutions and Scriptures, in prose and verse, we do not see these lofty paeans recorded or verified in living facts. As a class, women were treated among the Jews as an inferior order of beings, just as they are to-day in all civilized nations. And now, as then, men claim to be guided by the will of God. ~ Elizabeth Cady Stanton, #NFDB
410:You may not dine at the Reform Club, but you deserve courtesy and respect.” She sighed. “Which is more than rumor will allow. Sometimes I think we parvenus are more protective of the social pecking order than the nobility. I suppose it’s born out of fear.” She had the most surprising mind, and fingers as pretty as music. “Fear of what?” “Insufficiency, I suppose.” She frowned as she worked out a knot in the horse’s mane. “That somehow we aren’t as good as those whose manners we ape. So we beat down anyone in our path, anyone who is different or who doesn’t precisely adhere to codes of behavior.” “Like cowboys.” “Or women who run breweries.” ~ Zoe Archer, #NFDB
411:These are the oldest memories on earth, the time codes carried in every chromosome and gene. Every step we’ve taken in our evolution is a milestone inscribed with organic memories. From the enzymes controlling the carbon-dioxide cycle, to the organization of the brachial plexus and the nerve pathways of the pyramid cells of the mid-brain. Each is a record of a thousand decisions taken in a chemical crisis. Just as psychoanalysis reconstructs the original traumatic situation in order to release the repressed material, so we are now being plunged back into the archaeopsychic past, uncovering the ancient taboos and drives that have been dormant for epochs. ~ J G Ballard, #NFDB
412:On a inventé tant de choses, se dit-elle en composant lentement le numéro d'Aziz. Il ne devrait pas être possible de prendre un bout de carton plastifié, orné de lettres et de chiffres en bas-relief, de tapoter, sur des touches métalliques, un numéro de quinze chiffres rangé dans notre mémoire parmi des dizaines d'autres - des identifiants tous azimuts, téléphone, compte en banque, sécurité sociale, plaque d'immatriculation, codes postaux, codes bancaires, codes porte -, d'appuyer contre son oreille une sorte de berceuse noire en bakélite, et d'entendre, encodée puis décodée par deux mille kilomètres de fils de cuivre, la voix de la personne qu'on aime. ~ Nancy Huston, #NFDB
413:Lydia was like this all the time. I mean, the more I opened up to her, was a model patient or whatever, the icier she got, correcting pretty much everything out of my mouth and at least half of my silent actions as well. But the thing was that her near-constant admonitions actually made me like her more. I think because witnessing her administration of ten zillion rules and codes of conduct, all of which she applied to her own life, made her seem fragile and weak, in need of the constant protection of all those rules, instead of the opposite, the way I know that she wanted to be seen, the way I’d seen her when I first arrived: powerful and all knowing. ~ Emily M Danforth, #NFDB
414:For that moment at least they seemed to give up external plans, theories, and codes, even the inescapable romantic curiosity about one another, to indulge in being simply and purely young, to share that sense of the world’s affliction, that outgoing sorrow at the spectacle of Our Human Condition which anyone this age regards as reward or gratuity for having survived adolescence.
For them the music was sweet and painful, the strolling chains of tourists like a Dance of Death. They stood on the curb, gazing at one another, jostled against by hawkers and sightseers, lost as much perhaps in that bond of youth as in the depths of the eyes each contemplated. ~ Thomas Pynchon,#NFDB
415:Still deeper the meaning of that story of Narcissus, who because he could not grasp the tormenting, mild image he saw in the fountain, plunged into it and was drowned. But that same image we ourselves see in all rivers and oceans. It is the image of the ungraspable phantom of life; and this is the key to it all.
Narcissism, the unstable self, the fractured ego, Maud thought, who am I? A matrix for a susurration of texts and codes?It was both a pleasant and an unpleasant idea, this requirement that she think of herself as intermittent and partial. There was the question of the awkward body. The skin, the breath, the eyes, the hair, their history, which did seem to exist. ~ A S Byatt,#NFDB
416:[Emilio’s dinner with FM Banier]
Gradually I abandon the conversation (suffering because the others might suppose I am doing so for reasons of contempt.) FMB (supported by Youssef) embodies a strong (and ingenious) system of values, codes, seductions, styles; but even as the system gains in consistency, I feel excluded from it. And little by little I cease struggling, I withdraw, without concern for how I appear to the others. Thus it begins by an initially slight disaffection for sociability which becomes quite radical. As it develops, it gradually combines with a hostalgia for what remains living for me: maman. And ultimately I fall into an abyss of suffering. ~ Roland Barthes,#NFDB
417:In his book The African Slave Trade, Basil Davidson contrasts law and in the Congo in the early 16th century with law in Portugal and England. In those European countries, where the idea of private property was becoming powerful, theft was punishable brutally. In England, even as late as 1740, a child could be hanged for stealing a rag of cotton. But in the Congo, communal life persisted. The idea of private property was a strange one, and thefts were punished with fines or various degrees of servitude.
A Congolese leader told of the Portuguese legal codes asked a Portuguese once, teasingly, 'What is the penalty in Portugal for anyone who puts his feet on the ground? ~ Howard Zinn,#NFDB
418:there are two types of codes, ciphers, and true codes. In the first, letters, or symbols that stand for letters, are shuffled and juggled according to a pattern. In the second, letters, words, or groups of words are replaced by other letters, symbols, or words. A code can be one type or the other, or a combination. But both have this in common: once you find the key, you just plug it in and out come logical sentences. A language, however, has its own internal logic, its own grammar, its own way of putting thoughts together with words that span various spectra of meaning. There is no key you can plug in to unlock the exact meaning. At best you can get a close approximation. ~ Samuel R Delany, #NFDB
419:Most kids don't believe in fairy tales very long. Once they hit six or seven they put away "Cinderella" and
her shoe fetish, "The Three Little Pigs" with their violation of building codes, "Miss Muffet" and her
well-shaped tuffet—all forgotten or discounted. And maybe that's the way it has to be. To survive in the
world, you have to give up the fantasies, the make-believe. The only trouble is that it's not all
make-believe. Some parts of the fairy tales are all too real, all too true. There might not be a Red Riding
Hood, but there is a Big Bad Wolf. No Snow White, but definitely an Evil Queen. No obnoxiously cute
blond tots, but a child-eating witch… yeah. Oh yeah. ~ Rob Thurman,#NFDB
420:Mental models and rules are intimately intertwined, since the models often suggest clear rules for societies to follow. Religions are more than theories; they are prescriptive moral codes that seek to enforce rules on their followers. They, like the rules they enjoin, are invested with considerable emotional meaning and therefore are believed for intrinsic reasons and not simply because they are accurate or useful. While religious beliefs cannot be verified, they are also difficult to falsify. All of this reinforces the fundamental conservatism of human societies, because mental models of reality once adopted are hard to change in the light of new evidence that they are not working. ~ Francis Fukuyama, #NFDB
421:In high school I developed a habit of wandering through shopping malls after school, swaying through the bright, chill mezzanines until I was so dazed with consumer goods and product codes, with promenades and escalators, with mirrors and Muzak and noise and light, that a fuse would blow in my brain and all at once everything would become unintelligible: color without form, a babble of detached molecules. Then I would walk like a zombie to the parking lot and drive to the baseball field, where I wouldn't even get out of the car, just sit with my hands on the steering wheel and stare at the Cyclone fence and the yellowed winter grass until the sun went down and it was too dark for me to see. ~ Donna Tartt, #NFDB
422:You wouldn’t understand, of course, but the bond between a mother and child, it’s . . . how best to describe it . . . unbreakable. The two of us are linked forever, you see—same blood in my veins that’s running through yours. You grew inside me, your teeth and your tongue and your cervix are all made from my cells, my genes. Who knows what little surprises I left growing inside there for you, which codes I set running? Breast cancer? Alzheimer’s? You’ll just have to wait and see. You were fermenting inside me for all those months, nice and cozy, Eleanor. However hard you try to walk away from that fact, you can’t, darling, you simply can’t. It isn’t possible to destroy a bond that strong. ~ Gail Honeyman, #NFDB
423:It should already be clear that social norms might be powerful, but that people are correspondingly extremely alert to the cultural codes that they carry. This is why drawing too much attention to an undesirable norm can seriously backfire. When park rangers erected a sign in Arizona’s Petrified Forest National Park that read, “Your heritage is being vandalized every day by theft losses of petrified wood of 14 tons a year, mostly a small piece at a time,” the rate of theft significantly increased. Although the sign attempted to communicate the undesirability of theft, what it actually communicated far more powerfully was that stealing a small amount of wood was a perfectly normal activity. ~ George Marshall, #NFDB
424:The Buddha told Mahamati, “There are three different levels of srota-apannas and attainments of srota-apannas.436 And what are the three? They are basic, intermediate, and advanced. Those at the basic level are reborn seven more times at the most. Those at the intermediate level are reborn three to five more times before they attain nirvana. And those at the advanced level attain nirvana in this life. “For each of these three, there are three bondages: coarse, intermediate, and subtle. And what are the three bondages? They are belief in a body, doubt, and attachment to codes.437 In terms of differences among these three bondages, whoever reaches the subtlest of the advanced level becomes an arhat. ~ Red Pine, #NFDB
425:Spontaneous order is self-contradictory. Spontaneity connotes the ebullition of surprises. It is highly entropic and disorderly. It is entrepreneurial and complex. Order connotes predictability and equilibrium. It is what is not spontaneous. It includes moral codes, constitutional restraints, personal disciplines, educational integrity, predictable laws, reliable courts, stable money, trustworthy finance, strong families, dependable defense, and police powers. Order requires political guidance, sovereignty, and leadership. It normally entails religious beliefs. The entire saga of the history of the West conveys the courage and sacrifice necessary to enforce and defend these values against their enemies. ~ George Gilder, #NFDB
426:Writers make everybody nervous but we terrify Silly Service workers. Our apartments always look like a front for something, and no matter how carefully we tidy up for guests we always seem to miss the note card that says, "Margaret has to die soon." We own the kind of books that spies use to construct codes, like The Letters of Mme. de Sevigne, and we are the only people in the world who write oxymoron in the margin of the Bible. Manuscripts in the fridge in case of fire, Strunk's Elements in the bathroom, the Laramie City Directory explained away with "It might come in handy," all strike fear in the GS-7 heart. Nobody really wants to sleep with a writer, but Silly Service workers won't even talk to us. ~ Florence King, #NFDB
427:It’s a condition of our mortality. We have codes of manners to allay and minimise it, jokes and routines, and so many forms of diversion and distraction. But there is panic and pandemonium waiting to break out inside all of us, of this I am convinced. I’ve seen it roar out among the dying, as a last protest against the human condition and its chronic sadness. But it is there in the most balanced and rational of us. You just need the right circumstances, and it will surely appear. And then you are at its mercy. The panic takes some to God, others to despair, some to charitable works, others to drink, some to emotional oblivion, others to a life where they hope that nothing serious will ever trouble them again. ~ Julian Barnes, #NFDB
428:Solitude, I reflected, is the one deep necessity of the human spirit to which adequate recognition is never given in our codes. It is looked upon as a discipline or a penance, but hardly ever as the indispensable, pleasant ingredient it is to ordinary life, and from this want of recognition come half our domestic troubles...Modern education ignores the need for solitude: hence a decline in religion, in poetry, in all the deeper affections of the spirit: a disease to be doing something always, as if one could never sit quietly and let the puppet show unroll itself before one: an inability to lose oneself in mystery and wonder while, like a wave lifting us into new seas, the history of the world develops around us. ~ Freya Stark, #NFDB
429:For there is much to do, amounting in fact to a remaking of modern society. All democratic experiments, all revolutions, all demands for equality have so far, in every instance, stopped short of sexual equality. Every society has in its prestige structures a series of subtle, interacting codes of dominance that always, everywhere, finally rank men higher than women. Nowhere has any society successfully dispensed with the age-old sex-role division of labor and the rewards in goods and power that accompany it. Nowhere do women enjoy the rights, privileges, possibilities and leisure time that men do. Everywhere men still mediate between women and power, women and the state, women and freedom, women and themselves. ~ Rosalind Miles, #NFDB
430:There may be a genetic basis to how much dopamine each of our brains produces. The gene that codes for the production of dopamine is called DRD4 (dopamine receptor D4) and is located on the short arm of the eleventh chromosome. When dopamine is released by certain neurons in the brain it is picked up by other neurons that are receptive to its chemical structure, thereby establishing dopamine pathways that stimulate organisms to become more active and reward certain behaviors that then get repeated. If you knock out dopamine from either a rat or a human, for example, they will become catatonic. If you overstimulate the production of dopamine, you get frenetic behavior in rats and schizophrenic behavior in humans. ~ Michael Shermer, #NFDB
431:Subjectivation is not a flowering of autonomy and freedom; it’s the end product of procedures that train an individual in compliance and docility. One accepts structuring codes in exchange for an internal psychic coherence. Becoming yourself is not a growth process but a surrender of possibilities that we learn to regard as egregious, unbecoming. “Being yourself” is inherently limiting. It is liberatory only in the sense of freeing one temporarily from existential doubts. (Not a small thing!) So the social order is protected not by preventing “self-expression” and identity formation but encouraging it as a way of forcing people to limit and discipline themselves — to take responsibility for building and cleaning their own cage. ~ Anonymous, #NFDB
432:Unfortunately, over the last thousand years, the Western Church has drifted into the idea that God required the violent death of his Son in order to satisfy his honor and pay off justice. (This theory was wisely rejected in the Eastern Church.) In an attempt to explain the cross according to the honor codes of feudalism, the character of God has been viciously maligned. The cross is many things, but it is not a quid pro quo to mollify an angry God. Above all things, the cross, as the definitive moment in Jesus’s life, is the supreme revelation of the very nature of God. At the cross Jesus does not save us from God; at the cross Jesus reveals God as savior! When we look at the cross we don’t see what God does; we see who God is! ~ Brian Zahnd, #NFDB
433:We make, see, and love films, not digitals. To convert all of our movies, home videos, theaters, photographs and television to digital would be like telling a painter to throw away his brushes and canvas for an I-Pad. Celluloid isn't just nostalgic, it's an art form and, like it or not, it's superior to digital. It lasts much longer, it provides grain and brighter colors, and it takes more effort so that it produces something wonderful. With the inferior binary codes, pixels and untested shelf-life of digital files, plus the fact that these days anyone with a digital camera, even a two-year-old, can make a video and pollute the world with self-photography and cat pictures, film has a lot more integrity and worth than digital. ~ Rebecca McNutt, #NFDB
434:Within Room 40 itself, however, management of day-to-day operations fell largely, if informally, to Cdr. Herbert Hope, recruited in November 1914 to bring naval expertise to the interpretation of intercepted messages. His savvy was badly needed, for the group’s staff were not navy officers but civilians recruited for their skill at mathematics and German and whatever else it was that made a man good at breaking codes and ciphers. The roster came to include a pianist, a furniture expert, a parson from northern Ireland, a wealthy London financier, a past member of the Scottish Olympic hockey team, and a dapper operative named C. Somers Cocks, who, according to one early member, William F. Clarke, was “chiefly remarkable for his spats. ~ Erik Larson, #NFDB
435:Everything is so precariously held together here that you might want a helping hand. Nobody is going to teach you that right after a harvest, poorly paid labourers were hungry enough to smoke out rodent holes and steal back the grains of paddy pilfered by rats. But you will manage. You will learn to relate without family trees. You will learn to make do without a village map. You will learn that criminal landlords can break civil laws to enforce caste codes. You will learn that handfuls of rice of rice can consume half a village. You will loafer learn that in the eyes of the law, the rich are incapable of soiling their hands with either mud or blood. You will learn to wait for revenge with the patience of a village awaiting rain. ~ Meena Kandasamy, #NFDB
436:Then let me tell you this. Basically .General Forester, there are two types of
codes. In the first, letters, or symbols that stand for letters, are shuffled and
juggled according to a pattern. In the second, letters, words, or groups of
words are replaced by other letters, symbols, or words. A code can be one
type or the other, or a combination. But both have this in common: once you
find the key, you just plug it in and out come logical sentences. A language,
however, has its own internal logic, its own grammar, its own way of putting
thoughts together with words that span various spectra of meaning. There is
no key you can plug in to unlock the exact meaning. At best you can get a
close approximation. ~ Samuel R Delany,#NFDB
437:The codes represent, in non-explicit form, the actual content of images and their sequences and are stored in both cerebral hemispheres, in association cortices of the occipital, temporal, parietal, and frontal regions. These regions are interconnected, via two-way hierarchical circuits of neural cables, with the collection of “early sensory cortices” where the explicit images are first assembled. During the process of recall, we end up reconstructing a more or less faithful approximation of the original image, using reverse neural pathways, which operate from code-holding regions and produce effects within the explicit image-making regions, essentially where the images were first assembled. We have called this process retroactivation.7 ~ Ant nio R Dam sio, #NFDB
438:The application of their rules routinely produces immense amounts of suffering and even threatens to breakdown solid marriages as well.[96] Their sense of compassion and mercy, however, is severely limited by their presuppositions. To maintain their absolute certainties, they have to tell themselves that they have chosen the “narrow path” upholding God’s sexual purity codes. As they follow in Christ’s footsteps, the thistles and thorns on both sides of the path cut into their flesh. They are content not to be happy in this world; their eyes are on the prize in the world to come. Being disposed to relish pain more than joy, they naturally listen to the suffering of their victims with the same disposition that they give to their own suffering. ~ Aaron Milavec, #NFDB
439:For many years before I met Maharajji I was searching, going here and there, studying this and that. I began following strict yogic codes—brahmacharya, 3:00 A.M. risings, cold baths, asanas, and dhyan. It was during a period when I had given up coffee and tea that I met Maharajji. Tea was being offered to all of us, and I didn’t know what to do. I said nothing but did not accept a cup of tea, and Maharajji leaned over to me, saying, “Won’t you take tea? Take tea! You should drink the tea. It’s good for you in this weather! Take tea!” So I drank the tea. With that one cup of tea, all those strict disciplines and schedules were washed away! They seemed meaningless and unnecessary; the true work seemed beyond these things. Now I do whatever comes of itself. ~ Ram Dass, #NFDB
440:Piece by Piece Piece by piece They tear at you: Peeling away layers of being, Lying about who you are, Speaking for your dreams. In the squalor of their eyes You are an outlaw. Dressing you in a jacket of lies —tailor-made in steel— You fit their perfect picture. Take it off! Make your own mantle. Question the interrogators. Eyeball the death in their gaze. Say you won’t succumb. Say you won’t believe them When they rename you. Say you won’t accept their codes, Their colors, their putrid morals. Here you have a way. Here you can sing victory. Here you are not a conquered race Perpetual victim —the sullen face in a thunderstorm. Hands/minds, they are carving out A sanctuary. Use these weapons Against them. Use your given gifts —they are not stone. ~ Luis J Rodr guez, #NFDB
441:But where Lincoln’s absent hand was felt most keenly was in race relations. Black codes were passed in state after state across the South—as restrictive as the antebellum laws governing free blacks (Richmond’s old laws had even regulated the carrying of canes). These codes propounded segregation, banned intermarriage, provided for special punishments for blacks, and, in one state, Mississippi, also prevented the ownership of land. Not even a congressional civil rights bill, passed over Johnson’s veto, could undo them. For their part, the Northern states were little better. During Reconstruction, employing a deadly brew of poll taxes, literacy requirements, and property qualifications, they abridged the right to vote more extensively than did their Southern counterparts. ~ Jay Winik, #NFDB
442:Oh, as far as unsexing is concerned, who are we to throw stones? With us any girl that cannot find a husband is unsexed. If she is very high or very low she may go her own way, with the risks entailed therein, but otherwise she must either have no sex or he disgraced. She burns, and she is ridiculed for burning. To say nothing of male tyranny—a wife or a daughter being a mere chattel in most codes of law or custom—and brute force—to say nothing to that, hundreds of thousands of girls are in effect unsexed every generation: and barren women are as much despised as eunuchs. I do assure you, Martin, that if I were a woman I should march out with a flaming torch and a sword; I should emasculate right and left. As for the women of the pahi, I am astonished at their moderation. ~ Patrick O Brian, #NFDB
443:The rule for working out prime numbers is really simple, but no one has ever worked out a simple formula for telling you whether a very big number is a prime number or what the next one will be. If a number is really, really big, it can take a computer years to work out whether it is a prime number.
Prime numbers are useful for writing codes and in America they are classed as Military Material and if you find one over 100 digits long you have to tell the CIA and they buy it off you for $10,000. But it would not be a very good way of making a living.
Prime numbers are what is left when you have taken all the patterns away. I think prime numbers are like life. They are very logical but you could never work out the rules, even if you spent all your time thinking about them. ~ Mark Haddon,#NFDB
444:Children feel hounded by symbols they don't understand the need of, verbal demands that seem picayune, and rules and codes that call them away from their pleasure in the straightforward expression of their natural energies. And when they try to master the body, pretend it isn't there, act "like a little man," the body suddenly overwhelms them, submerges them in vomit or excrement-and the child breaks down in desperate tears over his melted pretense at being a purely symbolic animal. Often the child deliberately soils himself or continues to wet the bed, to protest against the imposition of artificial symbolic rules: he seems to be saying that the body is his primary reality and that he wants to remain in the simpler physical Eden and not be thrown out into the world of "right and wrong. ~ Ernest Becker, #NFDB
445:Once war was considered the business of soldiers, international relations the concern of diplomats. But now that war has become seemingly total and seemingly permanent, the free sport of kings has become the forced and internecine business of people, and diplomatic codes of honor between nations have collapsed. Peace in no longer serious; only war is serious. Every man and every nation is either friend or foe, and the idea of enmity becomes mechanical, massive, and without genuine passion. When virtually all negotiation aimed at peaceful agreement is likely to be seen as 'appeasement,' if not treason, the active role of the diplomat becomes meaningless; for diplomacy becomes merely a prelude to war an interlude between wars, and in such a context the diplomat is replaced by the warlord. ~ C Wright Mills, #NFDB
446:All Bibles or sacred codes have been the causes of the following Errors: 1. That Man has two real existing principles Viz: a Body & a Soul. 2. That Energy, call'd Evil, is alone from the Body, & that Reason, call'd Good, is alone from the Soul. 3. That God will torment Man in Eternity for following his Energies. But the following Contraries to these are True: 1. Man has no Body distinct from his Soul for that call'd Body is a portion of Soul discern'd by the five Senses, the chief inlets of Soul in this age. 2. Energy is the only life and is from the Body and Reason is the bound or outer circumference of Energy. 3. Energy is Eternal Delight. [1982.jpg] -- from The Complete Illuminated Books, by William Blake
~ William Blake, The Errors of Sacred Codes (from The Marriage of Heaven and Hell)
,#NFDB
447:And each and every one, it seems, falls to stagnation, and in that stagnation evil men rise, through greed or lust for power. Like canker buds, they find their way in any government, slipping through seams in the well-intended laws, coaxing the codes to their advantage, finding their treasures and securing their well-being at the expense of all others, and ever blaming the helpless, who have no voice and no recourse. To the laborers they cry, “Beware the leech!” and the leech is the infirm, the elderly, the downtrodden. So do they deflect and distort reality itself to secure their wares, and yet, they are never secure, for this is the truest rhyme of history, that when the theft is complete, so will the whole collapse, and in that collapse will fall the downtrodden and the nobility alike. ~ R A Salvatore, #NFDB
448:Integrity, humor, and patience were the three words for Atticus Finch. There was also a phrase for him: pick at random any citizen from Maycomb County and its environs, ask him what he thought of Atticus Finch, and the answer would most likely be, “I never had a better friend.” Atticus Finch’s secret of living was so simple it was deeply complex: where most men had codes and tried to live up to them, Atticus lived his to the letter with no fuss, no fanfare, and no soul-searching. His private character was his public character. His code was simple New Testament ethic, its rewards were the respect and devotion of all who knew him. Even his enemies loved him, because Atticus never acknowledged that they were his enemies. He was never a rich man, but he was the richest man his children ever knew. ~ Harper Lee, #NFDB
449:Each day, at the same time, Jude would return and they would be there, led by Webb, whose life could not have been more different than his. Where Webb's memories of childhood were idyllic and earthy, Jude's reeked of indifference. Webb read fantasy; Jude read realism. Webb believed a tree house was the perfect place for gaining a different perspective on the world; Jude saw it as perfect for surveillance and working out who or what was a threat to them. They argued about sport codes and song lyrics. Jude saw the rain-dirty valley; Webb saw Brigadoon. Yet, despite all this, they connected, and the nights they spent in the tree house discussing their brave new worlds and not so brave emotions made everything else in their lives insignificant. Somehow the world of Webb and Fitz and Tate and Narnie became the focus of Jude's life. ~ Melina Marchetta, #NFDB
450:If Americans actually understood the structure of our taxes, they would not only become angry, they might also find our economic and political systems intolerable because they are the cause of our unjust tax codes ... We could revolutionize the financial conditions of every American city and town—solve all or most of its tax revenue problems—if the property tax system were simply extended from tangible property to also include intangible property. If you want some quick solutions to our nation's fiscal problems, that would be one. Even on the simple basis of fairness, how can we justify having a property tax system that exempts the intangible property owned mostly by the richest amongst us? What a prime example of the Occupy movement's central point about the economic injustice perpetrated by the 1 percent against the 99 percent. ~ Richard D Wolff, #NFDB
451:Radiation is all around us. It emanates from the sun and cosmic rays, bathing cities at high altitude in greater levels of background radiation than those at sea level. Underground deposits of thorium and uranium emit radiation, but so does masonry: stone, brick, and adobe all contain radioisotopes. The granite used to build the US Capitol is so radioactive that the building would fail federal safety codes regulating nuclear power plants. All living tissue is radioactive to some degree: human beings, like bananas, emit radiation because both contain small amounts of the radioisotope potassium 40; muscle contains more potassium 40 than other tissue, so men are generally more radioactive than women. Brazil nuts, with a thousand times the average concentration of radium of any organic product, are the world’s most radioactive food. ~ Adam Higginbotham, #NFDB
452:In Qutb’s passionate analysis, there was little difference between the communist and capitalist systems; both, he believed, attended only the material needs of humanity, leaving the spirit unsatisfied. He predicted that once the average worker lost his dreamy expectations of becoming rich, America would inevitably turn toward communism. Christianity would be powerless to block this trend because it exists only in the realm of the spirit—“like a vision in a pure ideal world.” Islam, on the other hand, is “a complete system” with laws, social codes, economic rules, and its own method of government. Only Islam offered a formula for creating a just and godly society. Thus the real struggle would eventually show itself: It was not a battle between capitalism and communism; it was between Islam and materialism. And inevitably Islam would prevail. ~ Anonymous, #NFDB
453:Only knowing the Father matters,” she said, as if this truth was plain. “But to Yeshua this knowledge is not like common knowledge. It is to know intimately, as a woman knows a man. I think this truth is more easily seen by women than men.” “How so?” She shrugged. “Men rule over women with judgment.” She frowned and continued in a stern voice. “Walk this way. Don’t be seen! Be silent! Shame on you! And they make God in the same stern image. They respect written codes and abounding knowledge. Women live more from the heart, don’t you think?” “I would say yes. If allowed.” “So it’s the same in Arabia?” “In many ways, yes.” She nodded. “Yeshua offers no judgment and speaks of the Father in the same way. The very code that men lord over women, Yeshua upends. If Yeshua speaks out against any, it’s only against the brood of vipers who judge others. ~ Ted Dekker, #NFDB
454:The path that humanity entered upon in the modern era led precisely to liberalism and to the repudiation of God, tradition, community, ethnicity, empires and kingdoms. Such a path is tread entirely logically: having decided to liberate itself from everything that keeps man in check, the man of the modern era reached his logical apogee: before our eyes he is liberated from himself. The logic of world liberalism and globalisation pulls us into the abyss of postmodern dissolution and virtuality. Our youth already have one foot in it: the codes of liberal globalism are effectively introduced on an unconscious level — through habits, commercials, glamour, technology, the media, celebrities. The usual phenomenon now is the loss of identity, and already not simply only national or cultural identity, but even sexual, and soon enough even human identity. ~ Alexander Dugin, #NFDB
455:Although we fully understand the genetic code-i.e., how the information in a single gene is used to build a protein-we comprehend virtually nothing of the genomic code-i.e., how multiple genes spread across the human genome coordinate gene expression in space and time to build, maintain, and repair a human organism. The genetic code is simple: DNA is used to build RNA, and RNA is used to build a protein. A triplet of bases in DNA specifies one amino acid in the protein. The genomic code is complex: appended to a gene are sequences of DNA that carry information on when and where to express the gene. We do not know why certain genes are located in particular geographic locations in the genome, and how the tracts of DNA that lie between genes regulate and coordinate gene physiology. There are codes beyond codes, like mountains beyond mountains. ~ Siddhartha Mukherjee, #NFDB
456:one of the hottest topics today is ethics—ethics discussions, ethics curriculum, ethics training, codes of ethics. This book shows that while ethics is fundamentally important and necessary, it is absolutely insufficient. It shows that the so-called soft stuff is hard, measurable, and impacts everything else in relationships, organizations, markets, and societies. Financial success comes from success in the marketplace, and success in the marketplace comes from success in the workplace. The heart and soul of all of this is trust. This work goes far beyond not only my work, but also beyond anything I have read on the subject of trust. It goes beyond ethical behavior in leadership, beyond mere “compliance.” It goes deep into the real “intent” and agenda of a person’s heart, and then into the kind of “competence” that merits consistent public confidence. ~ Stephen M R Covey, #NFDB
457:The novel is... the anti-form proper to modernity itself (which is to say, of capitalism and its cultural and epistemological categories, its daily life). This means... that the novel is also a vehicle of creative destruction. Its function, in some properly capitalist ‘cultural revolution’, is the perpetual undoing of traditional narrative paradigms and their replacement, not by new paradigms, but by something radically different. To use Deleuzian language for a moment, modernity, capitalist modernity, is the moment of passage from codes to axioms, from meaningful sequences, or indeed, if you prefer, from meaning itself, to operational categories, to functions and rules; or, in yet another language, this time more historical and philosophical, it is the transition from metaphysics to epistemologies and pragmatisms, we might even say from content to form. ~ Fredric Jameson, #NFDB
458:Ask questions, no, screech questions out loud - while kneeling in front of the electric doors at Safeway, demanding other citizens ask questions along with you - while chewing up old textbooks and spitting the words onto downtown sidewalks - outside the Planet Hollywood, outside the stock exchange, and outside the Gap. Grind questions onto the glass on photocopiers. Scrape challenges onto old auto parts and throw them off bridges so that future people digging in the mud will question the world, too. Carve eyeballs into tire treads and onto shoe leathers so that your every trail speaks of thinking and questioning and awareness. Design molecules that crystallize into question marks. Make bar codes print out fables, not prices. You can't even throw away a piece of litter unless it has a question mark stamped on it - a demand for people to reach a finer place ~ Douglas Coupland, #NFDB
459:Ludmilla, now you are being read. Your body is being subjected to a systematic reading, through channels of tactile information, visual, olfactory, and not without some intervention of the taste buds. Hearing also has its role, alert to your gasps and your trills. It is not only the body that is, in you, the object of raeding: the body matters insofar as it is part of a complex of elaborate elements, not all visible and not all present, but manifested in visible and present events: the clouding of your eyes, your laughing, the words you speak, your way of gathering and spreading your hair, your initiatives and your reticences, and all the signs that are on the frontier between you and usage and habits and memory and prehistory and fashion, all codes, all the poor alphabets by which one human being believes at certain moments that he is reading another human being. ~ Italo Calvino, #NFDB
460:How did we get into this situation? If you came in a flying saucer and observed the Earth, I think you would come to the conclusion that the breakout process, or the anomaly in the mix, is the human element. Animals of all sorts have existed on this planet, integrated into all kinds of ecosystems. And only in the phenomenon of human beings do you get this breakout away from genetics, away from the raw transmission of hereditary characteristics, and into a whole new realm of being; a whole new ontos of possibility which is epigenetics—codes, self-generated: language, song, dance, painting, chanting. All of these things are forms of expression, but they are not genetic expression. What seems to be happening—on this planet at least, and in the universe generally—is a conservation of complexity. A speeding-up of process and a conservation of complexity. ~ Terence McKenna, The Edge Runner, #NFDB
461:from the juice of the library grape, and sent here to age. The library grape had been sequenced by the avout of the Concent of the Lower Vrone in the days before the Second Sack. Every cell carried in its nucleus the genetic sequences, not just of a single species, but of every naturally occurring species of grape that the Vrone avout had ever heard of—and if those people hadn’t heard of a grape, it wasn’t worth knowing about. In addition, it carried excerpts from the genetic sequences of thousands of different berries, fruits, flowers, and herbs: just those snatches of data that, when invoked by the biochemical messaging system of the host cell, produced flavorful molecules. Each nucleus was an archive, vaster than the Great Library of Baz, storing codes for shaping almost every molecule nature had ever produced that left an impression on the human olfactory system. ~ Neal Stephenson, #NFDB
462:Lincoln reached over his shoulder and neatly snagged a laptop off his desk. “Got her computer. I haven’t found anything yet. Most of her work is password-protected, and she used rotating binary generator accounts to give random pass codes. Based on the Bernoulli equation.” Taylor shook her head. “Huh?” “Bernoulli’s principle? Increases in velocity, decreases in pressure create lift. Commonly taught as why airplanes fly, though it would have to be a perfect world for that particular equation to work. It’s just easy to explain. The binary generator uses the velocity equation from Bernoulli to—” Taylor started laughing. Despite the urbane exterior, Lincoln was a computer genius, a regular geek at heart. “What you’re saying is this is pretty sophisticated stuff for a reporter?” “For anyone, actually. There’s something in here she doesn’t want anyone to read, that’s for sure. ~ J T Ellison, #NFDB
463:Nine Southern states adopted vagrancy laws - which essentially made it a criminal offense not to work and were applied selectively to blacks - and eight of those states enacted convict laws allowing for the hiring-out of county prisoners to plantation owners and private companies. Prisoners were forced to work for little or no pay. One vagrancy act specifically provided that 'all free negroes and mulattoes over the age of eighteen' must have written proof of a job at the beginning of the year. Those found with no lawful employment were deemed vagrants and convicted. Clearly, the purpose of the black codes in general and the vagrancy laws in particular was to establish another system of forced labor. In W.E.B. Du Bois's words: 'The Codes spoke for themselves. . . . No open-minded student can read them without being convinced they meant nothing more nor less than slavery in daily toil. ~ Michelle Alexander, #NFDB
464:For the world as a whole, the CIA has now become the bogey that Communism has been for America. Wherever there is trouble, violence, suffering, tragedy, the rest of us are now quick to suspect the CIA had a hand in it. Our phobia about the CIA is, no doubt, as fantastically excessive as America’s phobia about world Communism; but in this case, too, there is just enough convincing guidance to make the phobia genuine. In fact, the roles of America and Russia have been reversed in the world’s eyes. Today America has become the world’s nightmare. When an uncontrolled and perhaps uncontrollable team can flaunt the historic and traditional codes of civilization by disregarding the honor and sovereignty of other countries large and small, by intervening in the internal affairs of other countries for reasons real and contrived, the rest of the world does fear for its own welfare and for the future of this country. ~ L Fletcher Prouty, #NFDB
465:The soul grows through: 1 Humility and self-responsibility, your desire to totally and completely feel all your emotions, and to make it no one else’s fault, neither punishing, blaming, judging or harming yourself or others. 2 Desire to receive Divine Love and Truth as the priority: human love is secondary 3 Free will choice: being educated about all the possibilities available to you 4 Being sovereign: having your own connection to God and Truth within you dependent on no one else 5 Having a heartfelt determination, commitment and discipline 6 Merging with the spirit body vehicle and caring for the physical: The Holy Trinity 7 Loving and serving others in all dimensions 8 Developing the six forms of Love 9 Living by the 64 moral codes of love: Ma’at 10 Discernment and wisdom regarding what is love and what is truth; investigating and applying this consistently with everyone in all aspects of your life without exception ~ Padma Aon Prakasha, #NFDB
466:[O]ne of the fatal errors of conceptual theology has been the separation of the acts of religious existence from the statements about it. Ideas of faith must not be studied in total separation from the moments of faith. If a plant is uprooted from its soil, removed from its native winds, sun-rays and terrestrial environment, and kept in a hothouse— will observations made of such a plant disclose its primordial nature? The growing inwardness of man that reaches and curves toward the light of God can hardly be transplanted into the shallowness of mere reflection. Torn out of its medium in human life, it wilts like a rose pressed between the pages of a book. Religion is, indeed, little more than a desiccated remnant of a once living reality when reduced to terms and definitions, to codes and catechisms. It can only be studied in its natural habitat of faith and piety, in a soul where the divine is within reach of all thoughts. ~ Abraham Joshua Heschel, #NFDB
467:First, in the seventeenth century, came the secularisation of knowledge in the form of science and philosophy. Then in the eighteenth century came the secularisation of power by way of the American and French Revolutions and the separation – radical in France, less doctrinaire in the United States – of church and state. In the nineteenth century came the secularisation of culture as art galleries and museums were seen as alternatives to churches as places in which to encounter the sublime. Finally in the 1960s came the secularisation of morality, by the adoption of a principle first propounded by John Stuart Mill a century earlier – namely that the only ground on which anyone, including the state, is justified in intervening in behaviour done in private is the prevention of harm to others. This was the beginning of the end of traditional codes of ethics, to be replaced by the unfettered sanctity of the individual, autonomy, rights and choice. ~ Jonathan Sacks, #NFDB
468:By the end of 1865, so-called Black Codes began to forge a new caste system in the South, a segregated world where freed slaves worked as indentured servants, subject to arrest if they left jobs before their annual contracts expired. It was a cruel new form of bondage, establishing the foundations of the Jim Crow system that later ruled southern race relations. In South Carolina, blacks were confined by law to their plantations, forced to work from sunup to sundown. In Florida, blacks who showed “disrespect” to their bosses or rode in public conveyances reserved for whites could be whipped and pilloried. In Mississippi, it became a criminal offense for blacks to hunt or fish, heightening their dependence upon white employers. Thus, within six months of the end of the Civil War, there arose a broadly based retreat from many of the ideals that had motivated the northern war effort, reestablishing the status quo ante and white supremacy in the old Confederacy. ~ Ron Chernow, #NFDB
469:She extends a fingertip. After a moment's hesitation, Manfred extends a fingertip of his own. They touch, exchanging vCards and instant-messaging handles. She stands and stalks from the breakfast room, and Manfred's breath catches at a flash of ankle through the slit in her skirt, which is long enough to comply with workplace sexual harassment codes back home. Her presence conjures up memories of her tethered passion, the red afterglow of a sound thrashing. She's trying to drag him into her orbit again, he thinks dizzily. She knows she can have this effect on him any time she wants: She's got the private keys to his hypothalamus, and sod the metacortex. Three billion years of reproductive determinism have given her twenty-first-century ideology teeth: If she's finally decided to conscript his gametes into the war against impending population crash, he'll find it hard to fight back. The only question: Is it business or pleasure? And does it make any difference, anyway? ~ Charles Stross, #NFDB
470:One [project of Teddy Cruz's] is titled Living Rooms at the Border. it takes a piece of land with an unused church zoned for three units and carefully arrays on it twelve affordable housing units, a community center (the converted church), offices for Casa in the church's attic, and a garden that can accommodate street markets and kiosks. 'In a place where current regulation allows only one use,' [Cruz} crows, ' we propose five different uses that support each other. This suggests a model of social sustainability for San Diego, one that conveys density not as bulk but as social choreography.' For both architect and patron, it's an exciting opportunity to prove that breaking the zoning codes can be for the best. Another one of Cruz's core beliefs is that if architects are going to achieve anything of social distinction, they will have to become developers' collaborators or developers themselves, rather than hirelings brought in after a project's parameters are laid out. ~ Rebecca Solnit, #NFDB
471:She sets the hard inventions of her brain
In a pattern of eternal fixity:
Indifferent to the cosmic dumb demand,
Unconscious of too close realities,
Of the unspoken thought, the voiceless heart,
She leans to forge her credos and iron codes
And metal structures to imprison life
And mechanic models of all things that are.
For the world seen she weaves a world conceived:
She spins in stiff but unsubstantial lines
Her gossamer word-webs of abstract thought,
Her segment systems of the Infinite,
Her theodicies and cosmogonic charts
And myths by which she explains the inexplicable.
At will she spaces in thin air of mind
Like maps in the school-house of intellect hung,
Forcing wide Truth into a narrow scheme,
Her numberless warring strict philosophies;
Out of Nature's body of phenomenon
She carves with Thought's keen edge in rigid lines,
Like rails for the World-Magician's power to run, ~ Sri Aurobindo, Savitri,#NFDB
472:Observers of the Fair had remarked how, as one moved up and down its Midway, the more European, civilized, and . . . well, frankly, white exhibits located closer to the center of the “White City” seemed to be, whereas the farther from that alabaster Metropolis one ventured, the more evident grew the signs of cultural darkness and savagery. To the boys it seemed that they were making their way through a separate, lampless world, out beyond some obscure threshold, with its own economic life, social habits, and codes, aware of itself as having little if anything to do with the official Fair. . . . As if the half-light ruling this perhaps even unmapped periphery were not a simple scarcity of streetlamps but deliberately provided in the interests of mercy, as a necessary veiling for the faces here, which held an urgency somehow too intense for the full light of day and those innocent American visitors with their Kodaks and parasols who might somehow happen across this place. ~ Thomas Pynchon, #NFDB
473:You should be spreading the good word. You should be etching the good word onto the glass scanning beds of library photocopiers. You should be scraping the truth onto old auto parts and throwing them off bridges so that people digging in the mud in a million years will question the world, too. You should be carving eyeballs into tire treads and onto shoe soles so that your every trail speaks of thinking and faith and belief. You should be designing molecules that crystallize into poems of devotion. You should be making bar codes that print out truth, not lies. You shouldn't even throw away a piece of litter unless it has the truth stamped on it--a demand for people to reach a finer place!
...Your new life will be tinged with urgency, as though you're digging out the victims of an avalanche. If you're not spending every waking moment of your life living the truth, if you're not plotting every moment to boil the carcass of the old order, then you're wasting your day. ~ Douglas Coupland,#NFDB
474:felt it for the first time when I was working on the legal codes and drafts of the Enlightenment. They were based on the belief that a good order is intrinsic to the world, and that therefore the world can be brought into good order. To see how legal provisions were created paragraph by paragraph out of this belief as solemn guardians of this good order, and worked into laws that strove for beauty and by their very beauty for truth, made me happy. For a long time I believed that there was progress in the history of law, a development towards greater beauty and truth, rationality and humanity, despite terrible setbacks and retreats. Once it became clear to me that this belief was a chimera, I began playing with a different image of the course of legal history. In this one it still has a purpose, but the goal it finally attains, after countless disruptions, confusions, and delusions, is the beginning, its own original starting point, which once reached must be set off from again. ~ Bernhard Schlink, #NFDB
475:But while the sloppy criticism of our fathers bequeathed to us the impossibility of being Christians, it didn’t bequeath to us an acceptance of the impossibility; while it bequeathed to us a disbelief in established moral codes, it didn’t bequeath to us an indifference to morality and the rules for peaceful human coexistence; while it left the thorny problem of politics in doubt, it didn’t leave our minds unconcerned about how to solve it. Our fathers blithely wreaked destruction, for they lived in a time that was still informed by the solidity of the past. The very thing they destroyed was what gave strength to society and enabled them to destroy without noticing that the building was cracking. We inherited the destruction and its aftermath. Today the world belongs only to the stupid, the insensitive and the agitated. Today the right to live and triumph is awarded on virtually the same basis as admission into an insane asylum: an inability to think, amorality, and nervous excitability. ~ Fernando Pessoa, #NFDB
476:The question is, shall it or shall it not be linear history. I've always thought a kaleidoscopic view might be an interesting heresey. Shake the tube and see what comes out. Chronology irritates me. There is no chronology inside my head. I am composed of myriad Claudias who spin and mix and part like sparks of sunlight on water. The pack of cards I carry around is forever shuffled and re-shuffled; there is no sequence, everything happens at once. The machines of the new technology, I understand, perform in much the same way: all knowledge is stored, to be summoned up at the flick of a key. They sound, in theory, more efficient. Some of my keys don't work; others demand pass-words, codes, random unlocking sequences. The collective past, curiously, provides these. It is public property, but it is also deeply private. We all look differently at it. My Victorians are not your Victorians. My seventeenth century is not yours. The voice of John Aubrey, of Darwin, of whoever you like, speaks in one tone to me, in another to you. ~ Penelope Lively, #NFDB
477:He likes reading," his parents had told their friends in the same awed tones they might have used to announce he'd been awarded the Victoria Cross.
Peter did like reading. He'd read his way through the entire children's section of the Kilburn Library bu the time he was eight, a feat that might have been a source of pride and celebration but for the problem posed by his still being years off acquiring the coveted adult borrowing card. Thank God for Miss Talbot, who'd bitten her lip and straightened the library name badge on her lemon cardigan, and told him-a faint quiver of purpose enlivening her usually soft, smooth voice-that she would personally ensure he never ran out of things to read. She was a magician, as far as Peter was concerned. Decipherer of secret codes, master of index cards and Dewey decimal, opener of doors to wonderful places.
Those afternoons in the library, breathing the stale sun-warmed dust of a thousand stories (accented by the collective mildew of a hundred years of rising damp), had been enchanted. ~ Kate Morton,#NFDB
478:Recently scientists have found that cephalopods (the family that contains the octopus) can recode their RNA. RNA molecules have the privilege of establishing codes with DNA (in the part of the RNA that recognizes the three-nucleotide DNA codon sequence) and also with proteins (in the separate part of the RNA that recognizes the amino acid). Recoding the RNA means that new proteins can be constructed while the DNA sequence of symbols stays the same. The collective result is the destruction of the one-to-one gene-to-protein correspondence. Recoding allows a single octopus gene to produce many different types of proteins from the same DNA sequence.18 This is a big deal. It is evidence against the three concepts in biology that dismiss semiotic systems in living organisms. The system can change its code. The system has an internal codemaker that can produce biological innovations—new proteins—but not via natural selection. It illustrates the arbitrariness of the connection of a symbol with its meaning in a living system. If symbols within living systems ~ Michael S Gazzaniga, #NFDB
479:If the British navy acted in response to every foretold movement of the German fleet, it risked revealing to Germany that its codes had been broken. In a secret internal memorandum, Admiral Oliver wrote that “the risk of compromising the codes ought only to be taken when the result would be worth it.” But what did “worth it” mean? Some of the men within Room 40 contended that much useful information was stockpiled and never used because the Admiralty staff—meaning Dummy Oliver—had an obsessive fear of revealing the Mystery. For the first two years of the war, even the commander in chief of the British fleet, Sir John Jellicoe, was denied direct access to Room 40’s decrypted intercepts, although he would seem to have been the one officer in the fleet most likely to benefit from the intelligence they conveyed. In fact, Jellicoe would not be formally introduced to the secret of Room 40, let alone given regular access to its intelligence, until November 1916, when the Admiralty, sensing bruised feelings, agreed to let him see a daily summary, which he was to burn after reading. ~ Erik Larson, #NFDB
480:There are countries out there where people speak English. But not like us - we have our own languages hidden in our carry-on luggage, in our cosmetics bags, only ever using English when we travel, and then only in foreign countries, to foreign people. It's hard to imagine, but English is the real language! Oftentimes their only language. They don't have anything to fall back on or to turn to in moments of doubt. How lost they must feel in the world, where all instructions, all the lurics of all the stupidest possible songs, all the menus, all the excruciating pamphlets and brochures - even the buttons in the lift! - are in their private language. They may be understood by anuone at any moment, whenever they open their mouths. They must have to write things down in special codes. Wherever they are, people have unlimited access to them - they are accessible to everyone and everything! I heard there are plans in the works to get them some little language of their own, one of those dead ones no one else is using anyway, just so that for once they can have something just for them. ~ Olga Tokarczuk, #NFDB
481:A broader view of platform governance uses insights borrowed from the practices of nation-states as modeled by constitutional law scholar Lawrence Lessig. In Lessig’s formulation, systems of control involve four main sets of tools: laws, norms, architecture, and markets.20 A familiar example can be used to clarify these four kinds of tools. Suppose leaders of a particular ecosystem want to reduce the harmful effects of smoking. Laws could be passed to ban cigarette sales to minors or forbid smoking in public spaces. Norms—informal codes of behavior shaped by culture—could be applied by using social pressure or advertising to stigmatize smoking and make it appear “uncool.” Architecture could be used to develop physical designs that reduce the impact of smoking—for example, air filters that clean the air, or smokeless devices that substitute for cigarettes. And market mechanisms could be used by taxing tobacco products or subsidizing “quit smoking” programs. Historically, those who want to control social behavior—including platform managers—have employed all four of these tools. ~ Geoffrey G Parker, #NFDB
482:We can make all this a good deal more comfortable by adopting a simple strategem. We can recognize that all along in the book we have really been talking about a class of systems: a class I will call purposed systems. This is the class of all means to purposes, whether physically or non-physically based. Some means-radar, the laser, MRI-we can prefer to think of as technologies in the traditional sense. Others-symphonies and organizations-we can prefer to think of as purposed systems, more like first cousins to technology, even if formally they qualify as technologies. That way we can talk about narrower physical technologies for most of our discussion, but we can also extend to the non-physical purposed-system ones when we want.
All this seems to be a digression. But it does establish the scope of what we are talking about. We can admit musical structures, money, legal codes, institutions, and organizations-indeed all means or purposed systems- to the argument even if they do not depend upon physical effects. With suitable changes, the logic I am laying out also applies to them. ~ W Brian Arthur,#NFDB
483:When one thinks of 'matrices' and 'codes' it is sometimes helpful to bear these figures in mind. The matrix is the pattern before you, representing the ensemble of permissible moves. The code which governs the matrix can be put into simple mathematical equations which contain the essence of the pattern in a compressed, 'coded' form; or it can be expressed by the word 'diagonals'. The code is the fixed, invariable factor in a skill or habit; the matrix its variable aspect. The two words do not refer to different entities, they refer to different aspects of the same activity. When you sit in front of the chessboard your code is the rule of the game determining which moves are permitted, your matrix is the total of possible choices before you. Lastly, the choice of the actual move among the variety of permissible moves is a matter of strategy, guided by the lie of the land-the 'environment' of other chessmen on the board. We have seen that comic effects are produced by the sudden clash of incompatible matrices: to the experienced chess player a rook moving bishopwise is decidedly 'funny'. ~ Arthur Koestler, #NFDB
484:Today’s liberals lack the self-confidence to say the same about intellectual freedom, and have become as keen on censorship as conservatives once were... Like homophobic conservatives, who worry that if societies’ taboos go, the promotion of homosexuality will turn young people gay, they (liberals) worry that if the law allows unpalatable views to escape unpunished, hatred will turn to violence. Hence, they support laws against incitement to racial and religious hatred in Britain and across Europe, against Holocaust denial in Germany and Austria, and against Holocaust denial and denial of the Armenian genocide in France. Hence, they enforce speech codes that mandate the punishment of transgressors in the workplace and the universities. Few liberals have the confidence to say that free speech, like sexual freedom, would not create a terrible society, because they do not trust their fellow citizens. They do not realize that most people in modern democracies do not harbour secret fascist fantasies, and that the best way to respond to those who do is to meet their bad arguments with better arguments. ~ Nick Cohen, #NFDB
485:But other hordes would come, and other false prophets. Our feeble efforts to ameliorate man’s lot would be but vaguely continued by our successors; the seeds of error and of ruin contained even in what is good would, on the contrary, increase to monstrous proportions in the course of centuries. A world wearied of us would seek other masters; what had seemed to us wise would be pointless for them, what we had found beautiful they would abominate. Like the initiate to Mithraism the human race has need, perhaps, of a periodical bloodbath and descent into the grave. I could see the return of barbaric codes, of implacable gods, of unquestioned despotism of savage chieftains, a world broken up into enemy states and eternally prey to insecurity. Other sentinels menaced by arrows would patrol the walls of future cities; the stupid, cruel, and obscene game would go on, and the human species in growing older would doubtless add new refinements of horror. Our epoch, the faults and limitations of which I knew better than anyone else would perhaps be considered one day, by contrast, as one of the golden ages of man. ~ Marguerite Yourcenar, #NFDB
486:A network can be destroyed by noises that attack and transform it, if the codes in place are unable to normalize and repress them. Although the new order is not contained in the structure of the old, it is nonetheless not a product of chance. It is created by the substitution of new differences for the old differences. Noise is the source of these mutations in the structuring codes. For despite the death it contains, noise carries order within itself; it carries new information. This may seem strange. But noise does in fact create a meaning: first, because the interruption of a message signifies the interdiction of the transmitted meaning, signifies censorship and rarity; and second, because the very absence of meaning in pure noise or in the meaningless repetition of a message, by unchanneling auditory sensations, frees the listener’s imagination. The absence of meaning is in this case the presence of all meanings, absolute ambiguity, a construction outside meaning. The presence of noise makes sense, makes meaning. It makes possible the creation of a new order on another level of organization, of a new code in another network. ~ Jacques Attali, #NFDB
487:Past successes may be inspirational and encouraging, but they are not by themselves reliable indicators of or guides to future success. The most efficacious changes in any system are informed not by successes but by failures. The surest way for the designer of any system to achieve success is to recognize and correct the flaws of predecessor systems, whether they be in building codes or in banking policies or in bridges.25 The history of civilization itself has been one of rises and falls, of successes and failures. Some of these have been of empires, dynasties, families; others have been of nations, states, and cities. Common to all of them has been the human element, embodied in the ruler and the ruled alike. Given that the ultimate unit of civilization is the individual, we need look no further than within ourselves to gain insight into the world and its ways, including the failure of its institutions and its systems. And, just as those institutions and systems are made up of individual people and things, so ultimately must we look to ourselves and to how we interact with the world, both given and made, whenever something goes wrong. ~ Henry Petroski, #NFDB
488:To digest gluten, the cells of the intestinal wall produce a specific enzyme called transglutaminase. Transglutaminase breaks down gluten into its smaller building blocks, the peptides gliadin and glutenin. The cells of the intestinal wall then absorb these into circulation. The GALT scans their surfaces, as it does with all things absorbed, in search of threatening surface codes. For reasons that only nature understands, the surface of the glutenin peptide is not coded as threatening, but gliadin is in people with a genetic predisposition. T cells in the GALT will mediate the production of gliadin antibodies. These same antibodies, however, often attack the intestinal wall’s natural transglutaminase enzyme, essentially tearing apart the intestinal wall, piece by piece. This shrinks and erodes the villi and microvilli, the finger-like tendrils in the small intestine that maximize its surface area; this results in an inability of the small intestine to absorb any nutrients at all. In its most severe expression, this is known as celiac disease, which presents as weight loss, diarrhea, bloating, abdominal pain, and an overall failure to thrive. ~ Alejandro Junger, #NFDB
489:I am wounded. I am marked by old codes, which shielded me in one world and then chained me in the next. I think of your grandmother calling me and noting how you were growing tall and would one day try to “test me.” And I said to her that I would regard that day, should it come, as the total failure of fatherhood because if all I had over you were my hands, then I really had nothing at all. But, forgive me, son, I knew what she meant and when you were younger I thought the same. And I am now ashamed of the thought, ashamed of my fear, of the generational chains I tried to clasp onto your wrists. We are entering our last years together, and I wish I had been softer with you. Your mother had to teach me how to love you—how to kiss you and tell you I love you every night. Even now it does not feel a wholly natural act so much as it feels like ritual. And that is because I am wounded. That is because I am tied to old ways, which I learned in a hard house. It was a loving house even as it was besieged by its country, but it was hard. Even in Paris, I could not shake the old ways, the instinct to watch my back at every pass, and always be ready to go. ~ Ta Nehisi Coates, #NFDB
490:Bohemia
Bohemia, o'er thy unatlassed borders
How many cross, with half-reluctant feet,
And unformed fears of dangers and disorders,
To find delights, more wholesome and more sweet
Than ever yet were known to the "elite."
Herein can dwell no pretence and no seeming;
No stilted pride thrives in this atmosphere,
Which stimulates a tendency to dreaming.
The shores of the ideal world, from here,
Seem sometimes to be tangible and near.
We have no use for formal codes of fashion;
No "Etiquette f Courts" we emulate;
We know it needs sincerity and passion
To carry out the plans of God, or fate;
We do not strive to seem inanimate.
We call no time lost that we give to pleasure;
Life's hurrying river speeds to Death's great sea;
We cast out no vain plummet-line to measure
Imagined depths of that unknown To-Be,
But grasp the Now, and fill it full of glee.
All creeds have room here, and we all together
Devoutly worship at Art's sacred shrine;
But he who dwells once in thy golden weather,
Bohemia--sweet, lovely land of mine-Can find no joy outside thy border-line.
~ Ella Wheeler Wilcox,#NFDB
491:Just what is going on? Just… what do you think is going on? I mean, have you backed off from it? Do you have a grip on the outlines of the problem? Or are you just sort of adrift inside the context? Because the situation is mighty peculiar, friends! What we have here is a kind of creature made out of information, apparently loose in an environment of meaning, on the surface of a planet upon which gene swarming is happening. And all of these things—gene swarming, self-reflection, production of epigenetic codes like writing and this sort of thing—have no precedent. We don’t go out and collect other forms of these things, they all are generated out of us. We, as moderns, as inheritors of Cartesian rationalism, look out at a universe that our science tells us is energy, matter, conservation of mass and momentum, and yet we never notice the peculiar enigma posed by the question: who’s looking? Who’s looking? How is it possible that the coextensive continuum of apparent being is coordinated inside organism into an experience of ongoing becoming with which we have some kind of identification? This is very weird! It should provoke more comment than it is. ~ Terence McKenna, The Edge Runner, #NFDB
492:International trade seems to be the topic of the night, but there are a few differentiations—one talk is about the newest tax codes and how they can better benefit corporations. Snore. Another presents a variation on an old business model. It’s an original idea, but not practical. By the time the fifth student finishes, I’ve met my limit. I nudge Celia out of her reverie. “I’m ready to go,” I begin to say, but stop myself before I get the words out. The woman ascending the stairs to the stage has caught my eye, and all thoughts of leaving disappear. Something about the way she moves is captivating—the wiggle of her hips suggests an undercurrent of sexuality, and her back is straight with confidence. Then she turns toward the audience, and my breathe catches. Even here, twelve rows away, I can tell she’s the most beautiful woman I’ve ever seen. Her dark brown hair falls just so around her face, accentuating sharp cheekbones. Her eyes are dark. Her short dress reveals long, lean legs. The modest cleavage of her outfit can’t hide perfectly plump tits. There’s something else—something about her carriage that makes me sit up and take notice. And she hasn’t even spoken yet. ~ Laurelin Paige, #NFDB
493:When he reached home Prince Andrei began thinking of his life in Petersburg during those last four months, as if it were something new. He recalled his exertions and solicitations, and the history of his project of army reform, which had been accepted for consideration and which they were trying to pass over M silence simply because another, a very poor one, had already been prepared and submitted to the Emperor. He thought of the meetings of a committee of which Berg was a member. He remembered how carefully and at what length everything tele-ing to form and procedure was discussed at those meetings, and how sedulously and promptly all that related to the gist of the business was evaded. He recalled his labours on the Legal Code, and how painstak-ingly he had translated the articles of the Roman and French codes into Russian, and he felt ashamed of himself. Then he vividly pictured to himself Bogucharovo, his occupations in the country, his journey to Ryazan, he remembered the peasants, and Dron the village elder, and mentally applying m them the Personal Rights he had divided into paragraphs, he felt astonished that he could have spent so much time on such useless work. ~ Leo Tolstoy, #NFDB
494:When he reached home Prince Andrei began thinking of his life in Petersburg during those last four months, as if it were something new. He recalled his exertions and solicitations, and the history of his project of army reform, which had been accepted for consideration and which they were trying to pass over in silence simply because another, a very poor one, had already been prepared and submitted to the Emperor. He thought of the meetings of a committee of which Berg was a member. He remembered how carefully and at what length everything relating to form and procedure was discussed at those meetings, and how sedulously and promptly all that related to the gist of the business was evaded. He recalled his labours on the Legal Code, and how painstakingly he had translated the articles of the Roman and French codes into Russian, and he felt ashamed of himself. Then he vividly pictured to himself Bogucharovo, his occupations in the country, his journey to Ryazan, he remembered the peasants, and Dron the village elder, and mentally applying to them the Personal Rights he had divided into paragraphs, he felt astonished that he could have spent so much time on such useless work. ~ Leo Tolstoy, #NFDB
495:The existence of a temple of YHWH in Upper Egypt means one of two things for our understanding of what Jews were like at this embryonic moment in their collective existence. Either they were pre-biblical, aware only of some of the legal codes of the Torah and some of the elements of the founding epic, but had not yet taken in Deuteronomy, the book written two centuries earlier, ostensibly the 120-year-old dying Moses’ spoken legacy to the Israelites, which codified more rigorously the much looser and often contradictory injunctions of Leviticus. Or the Elephantine Jews did have the Mosaic strictures of Deuteronomy, and perhaps even knew all about the reforms of kings Hezekiah and his great-grandson Josiah making the Jerusalem Temple the sole place of sacrificial ritual and pilgrimage, but had no intention of surrendering to its monopoly. The Elephantine Yahudim were Yahwists who were not going to be held to the letter of observance laid down by Jerusalemites any more than, say, the vast majority of Jews now who believe themselves to be, in their way, observant, will accept instruction on what it means to be Jewish (or worse, who is and who isn’t a Jew) from the ultra-Orthodox. ~ Simon Schama, #NFDB
496:And what do you know, John's hands flew through the positions
of ASL in various l-got-this combinations.
"Is he deaf" the guy behind the cash register asked in a stage
whisper. As if someone using American Sign Language was some kind
of freak.
"No. Blind."
"Oh."
As the man kept staring, Qhuinn wanted to pop him. "You going
to help us out here or what?"
"Oh ... yeah. Hey, you got a tattoo on your face." Mr. Observant
moved slowly, like the bar codes on those bags were creating some kind of wind resistance under his laser reader. "Did you know that?"
Really. "I wouldn't know."
''Are you blind, too?"
No filter on this guy. None. "Yeah, I am."
"Oh, so that's why your eyes are all weird."
"Yeah. That's right."
Qhuinn took out a twenty and didn't wait for change-murder
was just a liiiiiittle too tempting. Nodding to John, who was also measuring the dear boy for a shroud, Qhuinn went to walk off.
"What about your change ?" the man called out.
"I'm deaf, too. I can't hear you."
The guy yelled more loudly, "I'll just keep it then, yeah?"
"Sounds good," Qhuinn shouted over his shoulder.
Idiot was stage-five stupid. Straight up. ~ J R Ward,#NFDB
497:The Torah, like other ancient law codes, assigns the death penalty to many proscribed behaviors besides murder—including adultery, rape of a betrothed woman, giving insult or injury to one’s parents, witchcraft, male homosexuality, and public profanation of the Sabbath. By the second century C.E., however, the Talmudic rabbis, whose debates and rulings constitute the main body of Halakha, had virtually nullified the death penalty. The Mishnah (the codification of law that forms the core text of the Talmud) states, “A Sanhedrin [governing council] that puts a man to death once in seven years is called destructive. Rabbi Eliezer ben Azariah says: even once in seventy years. Rabbi Akiba and Rabbi Tarfon say: had we been in the Sanhedrin none would ever have been put to death” (Makkot 7A). Even in murder cases, the Torah’s requirement of two eyewitnesses for a sentence of death was interpreted by the Talmudic rabbis to make capital punishment highly unlikely: the murderer’s own confession could not be accepted as evidence, and the two eyewitnesses were required also to have warned the criminal beforehand that he would be executed! Justice tempered by mercy thus became the Jewish ideal. ~ Leo Rosten, #NFDB
498:Religions, creeds, drama, poetry, games, folklore, folk tales, mythology, moral and aesthetic codes' elements of the political and juridical life affirming a personality's value , freedom and tolerance ; philosophy, theater, galleries , museums, libraries-this is the unbroken line of human culture, the first act of which has been played in heaven between God and man. That is climbing the holy mountain , the top of which remains unreachable' marching through darkness by means of the blazing candle carried by man.
Civilization is the continuation of technical rather than spiritual progress in the same way that Darwinian evolution is the continuation of biological rather than human progress. Civilization represents the development of the potential forces that existed in our less developed ancestors. It is a continuation of the natural , mechanical elements-that is, of the unconscious, senseless elements of our existence. Therefore, civilization is neither good nor bad in itself. Man must create civilization , just as he must breathe or eat. It is an expression of necessity and of our lack of freedom. Culture ,on the contrary, is the ever-present feeling of choice and expression of human freedom. ~ Alija Izetbegovi,#NFDB
499:Sharia law uses the sacred texts of Islam as the basis for moral behavior, the way Jews are supposed to use the Talmud and Christians the Bible—and, in Muslim countries, it uses the Quran explicitly as the basis for legal codes. Just before we elected our forty-fourth non-Muslim president in a row, people on the right began fantasizing that American Muslims were scheming to supplant U.S. jurisprudence with Islamic jurisprudence. The definitive text is a 2010 book called Shariah: The Threat to America. Its nineteen authors included respectable hard-right conservatives and national security wonks. We’re “infiltrated and deeply influenced,” the book says, “by an enemy within that is openly determined to replace the U.S. Constitution with shariah.” The movement took off, and in short order the specter of sharia became a right-wing catchphrase encompassing suspicion of almost any Islamic involvement in the U.S. civic sphere. The word gave Islamophobia a patina of legitimacy. It was a specific fantasy—not I hate Muslims or I hate Arabs but rather I don’t want to live under Taliban law, and therefore it could pass as not racist but anti-tyranny. It was also a shiny new exotic term, a word nobody in America but a few intellectuals knew. ~ Kurt Andersen, #NFDB
500:But it is also true that this long-winded, unwieldy compilation of assorted prescriptions represents an overall softening—a humanizing—of the common law of the ancient Middle East, which easily prescribed a hand not for a hand but for the theft of a loaf of bread or for the striking of one’s better and which gave much favor to the rights of the nobility and virtually none to the lower classes. The casual cruelty of other ancient law codes—the cutting off of nose, ears, tongue, lower lip (for kissing another man’s wife), breasts, and testicles—is seldom matched in the Torah. Rather, in the prescriptions of Jewish law we cannot but note a presumption that all people, even slaves, are human and that all human lives are sacred. The constant bias is in favor not of the powerful and their possessions but of the powerless and their poverty; and there is even a frequent enjoinder to sympathy: “A sojourner you are not to oppress: you yourselves know (well) the feelings of the sojourner, for sojourners were you in the land of Egypt.” This bias toward the underdog is unique not only in ancient law but in the whole history of law. However faint our sense of justice may be, insofar as it operates at all it is still a Jewish sense of justice. ~ Thomas Cahill, #NFDB
501:It’s worth thinking about language for a moment, because one thing it reveals, probably better than any other example, is that there is a basic paradox in our very idea of freedom. On the one hand, rules are by their nature constraining. Speech codes, rules of etiquette, and grammatical rules, all have the effect of limiting what we can and cannot say. It is not for nothing that we all have the picture of the schoolmarm rapping a child across the knuckles for some grammatical error as one of our primordial images of oppression. But at the same time, if there were no shared conventions of any kind—no semantics, syntax, phonemics—we’d all just be babbling incoherently and wouldn’t be able to communicate with each other at all. Obviously in such circumstances none of us would be free to do much of anything. So at some point along the way, rules-as-constraining pass over into rules-as-enabling, even if it’s impossible to say exactly where. Freedom, then, really is the tension of the free play of human creativity against the rules it is constantly generating. And this is what linguists always observe. There is no language without grammar. But there is also no language in which everything, including grammar, is not constantly changing all the time. ~ David Graeber, #NFDB
502:It's worth thinking about language for a moment, because one thing it reveals, probably better than any other example, is that there is a basic paradox in our very idea of freedom. On the one hand, rules are by their nature constraining. Speech codes, rules of etiquette, and grammatical rules, all have the effect of limiting what we can and cannot say. It is not for nothing that we all have the pictures of the schoolmarm rapping a child across the knuckles for some grammatical error as one of our primordial images of oppression. But at the same time, if there were no shared conventions of any kind--no semantics, syntax, phonemics--we'd all just be babbling incoherently and wouldn't be able to communicate with each other at all. Obviously in such circumstances none of us would be free to do much of anything. So at some point along the way, rules-as-constraining pass over into rules-as-enabling, even if it's impossible to say exactly where. Freedom, then, really is the tension of the free play of human creativity against the rules it is constantly generating. And this is what linguists always observe. There is no language without grammar. But there is also no language in which everything, including grammar, is not constantly changing all the time. (p. 200) ~ David Graeber, #NFDB
503:Drama!" said Mr. Hitchens.
Robin Shrugged. "That's what terrorism is, basically--pure theater. Nothing in particular is ever accomplished by it, other than to focus attention on a small group of people who seize absolute power by threatening everything that holds civilization together."
"Absolute power," mused Mrs. Pollifax. "Like monstrous children thumbing their noses at adults who live by codes and laws and scruples."
Robin said in a hard voice, "In my line of work I've tangled with narcotic dealers and suppliers--that's Interpol's job--and I can say of them that at least they give value for their money. If what they sell destroys human lives their victims cooperate by choice in their own destruction, and if drug dealers bend and break every law in the book they at least know the laws.
"But terrorists--" He shook his head. "They're the parasites of the century. They want to make a statement, they simply toss a bomb or round up innocent people to hold hostage, or kill without compunction, remorse or compassion. If they need money, they simply rob a bank. I have to admit not only my contempt for them," he added, "but my fear, too, because their only passion is to mock and to destroy, and that really is frightening. ~ Dorothy Gilman,#NFDB
504:The stories we read in books, what's presented to us as being interesting - they have very little to do with real life as it's lived today. I'm not talking about straight-up escapism, your vampires, serial killers, codes hidden in paintings, and so on. I mean so-called serious literature. A boy goes hunting with his emotionally volatile father, a bereaved woman befriends an asylum seeker, a composer with a rare neurological disorder walks around New York, thinking about the nature of art. People looking back over their lives, people having revelations, people discovering meaning. Meaning, that's the big thing. The way these books have it, you trip over a rock you'll find some hidden meaning waiting there. Everyone's constantly on the verge of some soul-shaking transformation. And it's - if you'll forgive my language - it's bullshit. Modern people live in a state of distraction. They go from one distraction to the next, and that's how they like it. They don't transform, they don't stop to smell the roses, they don't sit around recollecting long passages of their childhood - Jesus, I can hardly remember what I was doing two days ago. My point is, people aren't waiting to be restored to some ineffable moment. They're not looking for meaning. That whole idea of the novel - that's finished. ~ Paul Murray, #NFDB
505:Artificer
Burning, he walks in the stream of flickering letters, clarinets,
machines throbbing quicker than the heart, lopped-off heads, silk
canvases, and he stops under the sky
and raises toward it his joined clenched fists.
Believers fall on their bellies, they suppose it is a monstrance that
shines,
but those are knuckles, sharp knuckles shine that way, my friends.
He cuts the glowing, yellow buildings in two, breaks the walls into
motley halves;
pensive, he looks at the honey seeping from those huge honeycombs:
throbs of pianos, children's cries, the thud of a head banging against
the floor.
This is the only landscape able to make him feel.
He wonders at his brother's skull shaped like an egg,
every day he shoves back his black hair from his brow,
then one day he plants a big load of dynamite
and is surprised that afterward everything spouts up in the explosion.
Agape, he observes the clouds and what is hanging in them:
globes, penal codes, dead cats floating on their backs, locomotives.
They turn in the skeins of white clouds like trash in a puddle.
While below on the earth a banner, the color of a romantic rose,
flutters,
and a long row of military trains crawls on the weed-covered tracks.
~ Czeslaw Milosz,#NFDB
506:The Haight-Ashbury hippies had collectively decided that hygiene was a middle-class hang-up. So they determined to live without it. For example, baths and showers, while not actually banned, were frowned upon as retrograde. Wolfe was intrigued by these hippies who, he said, “sought nothing less than to sweep aside all codes and restraints of the past and start out from zero.”4 After a while their principled aversion to modern hygiene had consequences that were as unpleasant as they were unforeseen. Wolfe describes them thus: “At the Haight-Ashbury Free Clinic there were doctors who were treating diseases no living doctor had ever encountered before, diseases that had disappeared so long ago they had never even picked up Latin names, diseases such as the mange, the grunge, the itch, the twitch, the thrush, the scroff, the rot.”5 The itching and the manginess eventually began to vex the hippies, leading them individually to seek help from the local free clinics. Step by step, they had to rediscover for themselves the rudiments of modern hygiene. That rueful process of rediscovery is Wolfe’s Great Relearning. A Great Relearning is what has to happen whenever reformers go too far—whenever, in order to start over “from zero,” they jettison basic values, well-proven social practices, and plain common sense. ~ Christina Hoff Sommers, #NFDB
507:Cities fell apart in violent conflicts over a single letter: was Christ of the same being with the Father, or of like being, homoousios or homoiousios? Was he from two natures (ek duo), or in two (en duo)?
Such language is seriously off-putting for most modern readers, including many educated Christians. And it uses so many technical terms that almost seem to the uninitiated like secret codes. Person? Subsistence? Nature? A critic could be forgiven for comparing the straightforward words of Jesus, with all the everyday analogies and images—sheep and harvests, the sparrows and the lilies of the field, the erring brother and the widow’s penny—to the arcane philosophical language used here. Jesus spoke of love; his church spoke in riddles. I may not be the only modern reader who hears the language of Chalcedon—two but not one—and finds his thoughts occasionally straying to the film Monty Python and the Holy Grail. A monk offers instructions for the Holy Hand Grenade of Antioch, in a deliberate parody of the Athanasian Creed:
First shalt thou take out the Holy Pin, then shalt thou count to three, no more, no less. Three shalt be the number thou shalt count, and the number of the counting shall be three. Four shalt thou not count, nor either count thou two, excepting that thou then proceed to three. Five is right out. ~ Philip Jenkins,#NFDB
508:There are probably no white journalists in America who would say they chose their houses because they were in white neighborhoods, but that, in effect, is what they do. Peter Brown of the Orlando Sentinel looked up the zip codes of 3,400 journalists, and found that they cluster in upscale neighborhoods, far from inner cities. More than one-third of Washington Post reporters live in just four fancy D.C. suburbs. Television personality Chris Matthews routinely promotes integration, and Ted Koppel hectored whites who live apart from blacks. Where do they live? Mr. Matthews in 95-percent white Chevy Case, and Mr. Koppel in Potomac, also in Maryland, which had a black population of 3.9 percent.
Perhaps these men thought they lived inside their television sets. Sociologist Charles Gallagher of La Salle University has noted that television advertising is a 'carefully manufactured racial utopia [...] that is far afield of reality,' where everyone has black and Hispanic neighbors with whom they discuss which brand of toothpaste is best. Jerome D. Williams, a professor of advertising and African American studies at the University of Texas at Austin also laughs at advertisers' depictions of American life, adding that 'if you look at the United States in terms of where we live and who our friends are and where we go to church, we live in different worlds. ~ Jared Taylor,#NFDB
509:disrupted by the electromagnetic pulse of a nuclear weapon. If Green Pine was knocked out, SAC brought online in October 1967 the first of twelve Emergency Rocket Communication Systems (ERCS) at Missouri’s Whiteman Air Force Base. Instead of a warhead, the special ERCS Minuteman missiles contained a powerful UHF transmitter that would broadcast launch orders to U.S. forces along the missile’s trajectory, creating, in effect, a high-flying radio broadcasting tower. The launch capsules of the 510th were retrofitted with large, floor-mounted telephone consoles that the crews quickly dubbed “knee knockers,” since they hit their knees on it whenever turning their chairs. With the arrival of ERCS, the very last remnants of the U.S. government in a nuclear war would have likely been the voices of the missileers of Whiteman’s 510th Missile Squadron. In an emergency, the crews would use the console to record launch orders onto the ERCS transmitter (the airborne command posts could record an Emergency Action Message remotely). Then either the capsule crew or an airborne command post would have launched the missiles, each set on a different trajectory to blast in a different direction. For thirty minutes after launch, ERCS-equipped Minutemans would broadcast “go codes” to any bomber, submarine, or missile silo along its path, the last communication of a destroyed ~ Garrett M Graff, #NFDB
510:Today pluralism operates as a court religion, while having less and less intellectual credibility. Betraying the plastic terminology in which its directives are framed are the additions to the “Human Rights Code” passed in the Canadian province of Ontario in 1994. The Code cites “human dignity” to justify the criminalization of “conduct or communication [that] promotes the superiority or inferiority of a person or class because of race, class, or sexual orientation.” The law has already been applied to prosecute scholars making hereditarian arguments about social behavior, and its proponents defend this muzzling as necessary for “human dignity.” But never are we told whence that dignity is derived. It is certainly not the one to which the Bible, a text that unequivocally condemns certain “sexual orientations,” refers. Nor are we speaking here about the dignity of nonengineered academic discourse, an act that the supporters of the Ontario Human Rights Code consider to be criminal if judged insensitive. Yet the pluralist advocates of human rights codes that now operate in Canada, Australia, England, and on the European continent assume there is a human dignity. Indeed this dignity is so widely and passionately accepted, or so it is asserted, that we must criminalize unkind communication. In the name of that supposedly axiomatic dignity, we are called upon to suppress scholarship and even to imprison its authors. ~ Paul Edward Gottfried, #NFDB
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513:FATHER OF THE COMPUTER Alan Turing was sneered at for not being a tough guy, a he-man with hair on his chest. He whined, croaked, stuttered. He used an old necktie for a belt. He rarely slept and went without shaving for days. And he raced from one end of the city to the other all the while concocting complicated mathematical formulas in his mind. Working for British intelligence, he helped shorten the Second World War by inventing a machine that cracked the impenetrable military codes used by Germany’s high command. At that point he had already dreamed up a prototype for an electronic computer and had laid out the theoretical foundations of today’s information systems. Later on, he led the team that built the first computer to operate with integrated programs. He played interminable chess games with it and asked it questions that drove it nuts. He insisted that it write him love letters. The machine responded by emitting messages that were rather incoherent. But it was flesh-and-blood Manchester police who arrested him in 1952 for gross indecency. At the trial, Turing pled guilty to being a homosexual. To stay out of jail, he agreed to undergo medical treatment to cure him of the affliction. The bombardment of drugs left him impotent. He grew breasts. He stayed indoors, no longer went to the university. He heard whispers, felt stares drilling into his back. He had the habit of eating an apple before going to bed. One night, he injected the apple with cyanide. ~ Eduardo Galeano, #NFDB
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515:Soon after joining the agency, Marks set out to lessen the danger. His first step was to get rid of the codes that the agency had been using to communicate with its people in the field. They had come from MI6, which, for the first two years of SOE’s existence, had controlled its wireless circuits and provided its sets and coding. Marks was dismayed by the simplicity of the codes, which were based on classic English poems by Shakespeare and others that were “so familiar that an educated German was quite capable of recognizing them and guessing the cipher.” To replace them, he wrote poems of his own, ranging from ribald verses to tender love poems. He gave one of the latter, entitled “The Life That I Have,” to a twenty-one-year-old agent named Violette Szabo, who, after being parachuted into France in 1942, was eventually captured, tortured, and killed by the Gestapo. It read: The life that I have Is all that I have And the life that I have Is yours. The love that I have Of the life that I have Is yours and yours and yours. A sleep I shall have A rest I shall have Yet death will be but a pause For the peace of my years In the long green grass Will be yours and yours and yours. Since then, the poem has developed a life of its own. It has been used in a movie about Szabo’s life, found in poetry anthologies, reprinted on a 9/11 victims’ website, and recited by Chelsea Clinton and Marc Mezvinsky at their wedding in 2010. “Every code,” Marks would later say, “has a human face. ~ Lynne Olson, #NFDB
516:But Paradise would not be a bore for Muslims with different proclivities. Allah also promised his blessed that in Paradise, “round about them will serve, devoted to them, young male servants handsome as pearls well-guarded” (Qur’an 52:24), “youths of perpetual freshness” (Qur’an 56:17): “if thou seest them, thou wouldst think them scattered pearls” (Qur’an 76:19). But surely the Qur’an isn’t condoning homosexuality, is it? After all, it depicts Lot telling the people of Sodom: “For ye practise your lusts on men in preference to women: ye are indeed a people transgressing beyond bounds” (7:81) and “of all the creatures in the world, will ye approach males, and leave those whom Allah has created for you to be your mates? Nay, ye are a people transgressing all limits!” (26:165). A hadith commands that “if a man who is not married is seized committing sodomy, he will be stoned to death.”6 Another hadith has Muhammad saying: “Kill the one who sodomizes and the one who lets it be done to him.”7 These strictures have worked their way into Islamic legal codes, such that two Saudis were so anxious to avoid a flogging or prison term that they murdered a Pakistani who witnessed their “shameful acts” by running over him with a car, smashing his head in with a rock, and setting him on fire.8 But the pearl-like youths of Paradise have given rise to a strange double-mindedness about homosexuality in Islam. The great poet Abu Nuwas openly glorified homosexuality in his notorious poem the Perfumed Garden: ~ Robert Spencer, #NFDB
517:Rising up, rising down! History shambles on! What are we left with? A few half-shattered Greek stelae; Trotsky's eyeglasses; Gandhi's native-spun cloth, Cortes' pieces of solid gold (extorted from their original owner, Montezuma); a little heap of orange peels left on the table by the late Robespierre; John Brown's lengthily underlined letters; Lenin's bottles of invisible ink; one of Di Giovanni's suitcases, with an iron cylinder of gelignite and two glass tubes of acid inside; the Constitution of the Ku Klux Klan; a bruised ear (Napoleon pinched it with loving condescension)... And dead bodies, of course. (They sing about John Brown's body.) Memoirs, manifestoes, civil codes, trial proceedings, photographs, statues, weapons now aestheticized by that selfsame history - the sword of Frederick the Great, and God knows what else. Then dust blows out of fresh graves, and the orange peels go grey, sink, wither, rot away. Sooner or later, every murder becomes quaint. Charlemagne hanged four and a half thousand "rebels" in a single day, but he has achieved a storybook benevolence. And that's only natural: historiography begins after the orange has been sucked,; the peeler believes in the "great and beautiful things," or wants to believe; easy for us to believe likewise, since dust reduced truth and counterfeit to the same greyness - caveat emptor. But ends remain fresh, and means remain inexplicable. Rising up and rising down! And whom shall I save, and who is my enemy, and who is my neighbor? ~ William T Vollmann, #NFDB
518:opportunity. The bizarre codes on the pages she’d sorted for Randy suddenly made sense. They must have been the files that kept track of where the bank had stashed millions of dollars. Jim wanted the money out, and so did the Covellis. The Mob was somehow involved with the bank’s dealings, and Carmichael worked for them. Being a bartender was just a facade. Beatrice hadn’t known him at all. But Tony and Max had known him, she realized. Tony was a police detective; he was the one who told her about the Covellis in the first place. He must have known. Every word Carmichael might have overheard at the bar replayed in her mind—her conversations with Tony about snooping around the bank, the missing safe deposits, the missing master key. Maybe Tony had wanted Carmichael to hear. The old man pointed the gun at Teddy in her head. Maybe the Covellis would bring down the bank if law enforcement failed. No one, not even Tony, suspected that she and Max had the power to do anything but run. Max was right. They all underestimated women like them. Beatrice stepped out from behind the curtain with the keys in her hand and crept toward the vault. CHAPTER 72 Friday, August 28, 1998 A black-and-white photograph of two women looked up from Box 547 in the yellow glow of the detective’s flashlight. They were smiling. The glass in the silver picture frame was cracked. Iris picked it up and handed it to Detective McDonnell. Underneath it she found a brown leather book and a candle. That was it. “What the hell is this?” Iris ~ D M Pulley, #NFDB
519:Partly at Rubel’s urging, Secretary of Defense McNamara later compelled the Minuteman developers, against great resistance, to install the equivalent of an electronic lock on the Minuteman, such that it couldn’t be fired without the receipt of a coded message from higher headquarters. Decades later, long after McNamara’s retirement, Bruce Blair, a former Minuteman launch control officer, informed the former secretary that the Air Force had ensured that the codes in the launch control centers were all set continuously at 00000000. According to Blair, McNamara responded, “I am shocked, absolutely shocked and outraged. Who the hell authorized that?” “What he had just learned from me,” Blair continues, was that the locks had been installed,52 but everyone knew the combination. The Strategic Air Command (SAC) in Omaha quietly decided to set the “locks” to all zeros in order to circumvent this safeguard. During the early to mid-1970s, during my stint as a Minuteman launch officer, they still had not been changed. Our launch checklist in fact instructed us, the firing crew, to double-check the locking panel in our underground launch bunker to ensure that no digits other than zero had been inadvertently dialed into the panel. SAC remained far less concerned about unauthorized launches than about the potential of these safeguards to interfere with the implementation of wartime launch orders. And so the “secret unlock code” during the height of the nuclear crises of the Cold War remained constant at 00000000. ~ Daniel Ellsberg, #NFDB
520:Imagine a young Isaac Newton time-travelling from 1670s England to teach Harvard undergrads in 2017. After the time-jump, Newton still has an obsessive, paranoid personality, with Asperger’s syndrome, a bad stutter, unstable moods, and episodes of psychotic mania and depression. But now he’s subject to Harvard’s speech codes that prohibit any “disrespect for the dignity of others”; any violations will get him in trouble with Harvard’s Inquisition (the ‘Office for Equity, Diversity, and Inclusion’). Newton also wants to publish Philosophiæ Naturalis Principia Mathematica, to explain the laws of motion governing the universe. But his literary agent explains that he can’t get a decent book deal until Newton builds his ‘author platform’ to include at least 20k Twitter followers – without provoking any backlash for airing his eccentric views on ancient Greek alchemy, Biblical cryptography, fiat currency, Jewish mysticism, or how to predict the exact date of the Apocalypse.
Newton wouldn’t last long as a ‘public intellectual’ in modern American culture. Sooner or later, he would say ‘offensive’ things that get reported to Harvard and that get picked up by mainstream media as moral-outrage clickbait. His eccentric, ornery awkwardness would lead to swift expulsion from academia, social media, and publishing. Result? On the upside, he’d drive some traffic through Huffpost, Buzzfeed, and Jezebel, and people would have a fresh controversy to virtue-signal about on Facebook. On the downside, we wouldn’t have Newton’s Laws of Motion. ~ Geoffrey Miller,#NFDB
521:Local power is also the realm of the small nonprofit, church, and civic association. A handful of people, properly organized, can drive enormous changes in a city’s dynamics. I’ll offer yet another example from Portland, Oregon. A group of water-conservation enthusiasts, frustrated at the illegal status of graywater reuse in the city and state, formed an organization called Recode. Although many in the group were young, among them they had built solid relationships with a number of local officials, business leaders, and other key people in the politics of the area. Recode pooled their respective connections to gather together relevant stakeholders, such as health officials, state legislature staff, the plumbing board, and developers. To the surprise of all, everyone at the meeting supported graywater use. So, everyone wondered, what was up? A state legislature staffer in attendance zeroed in on the main obstacle: There was no provision in the state codes for graywater. Legally, all of Oregon’s water fell into one of two categories, potable water or sewage. Since graywater was not potable, it had to be considered sewage. The staffer told them, “So, all we need to do is create a third water category, graywater.” They drafted a resolution doing that, got it to their state representative, and it passed at the next legislative session. After three subsequent years of bureaucratic wrangling and gentle pressure from Recode, graywater use became legal in Oregon. Recode then tackled urban composting toilets as their next target for legalization. ~ Toby Hemenway, #NFDB
522:Nothing felt like mine anymore, not after you. All those little things that defined me; small sentimental trinkets, car keys, pin codes, and passwords. They all felt like you. And more than anything else, my number - the one you boldly asked for that night, amidst a sea of people, under a sky of talking satellites and glowing stars.
You said no matter how many times you erased me from your phone, you would still recognize that number when it flashed on your screen. The series of sixes and nines, like the dip of my waist to the curves of my hips, your hands pressed into the small of my back. Nines and sixes that were reminiscent of two contented cats, curled together like a pair of speech marks. You said if you could never hold me or kiss me again, you could live with that. But you couldn't bear the thought of us not speaking and asked, at the very least, could I allow you that one thing?
I wonder what went through your mind the day you dialed my number to find it had been disconnected. If your imagination had raced with thoughts of what new city I run to and who was sharing my bed. Isn't it strange how much of our lives are interchangeable, how little is truly ours. Someone else's ring tone, someone else's broken heart. These are the things we inherit by choice or by chance.
And it wasn't my choice to love you but it was mine to leave. I don't think the moon ever meant to be a satellite, kept in loving orbit, locked in hopeless inertia, destined to repeat the same pattern over and over - to meet in eclipse with the sun - only when the numbers allowed. ~ Lang Leav,#NFDB
523:Nietzsche, one of the main thinkers being channeled by rightist chan culture knowingly or otherwise, argued for transgression of the pacifying moral order and instead for a celebration of life as the will to power. As a result, his ideas had appeal to everyone from the Nazis to feminists like Lily Braun. Today, the appeal of his anti-moralism is strong on the alt-right because their goals necessitate the repudiation of Christian codes that Nietzsche characterized as slave morality. Freud, on the other hand, characterized transgression as an anti-civilizational impulse, as part of the antagonism between the freedom of instinctual will and the necessary repressions of civilization. Perhaps the most significant theorist of transgression Georges Bataille inherited his idea of sovereignty from de Sade, stressing self-determination over obedience. Although rightist chan culture was undoubtedly not what Bataille had in mind, the politically fungible ideas and styles of these aesthetic transgressives are echoed in the porn-fuelled shocking content of early /b/ and in the later anti-liberal transgressions of the later /pol/. Bataille revered transgression in and of itself, and like de Sade viewed non-procreative sex as an expression of the sovereign against instrumentalism, what he called ‘expenditure without reserve’. For him excessive behavior without purpose, which also characterizes the sensibility of contemporary meme culture in which enormous human effort is exerted with no obvious personal benefit, was paradigmatically transgressive in an age of Protestant instrumental rationality. ~ Angela Nagle, #NFDB
524:But now the rub for man. If sex is a fulfillment of his role as an animal in the species, it reminds him that he is nothing himself but a link in the chain of being, exchangeable with any other and completely expendable in himself. Sex represents, then, species consciousness and, as such, the defeat of individuality, of personality. But it is just this personality that man wants to develop: the idea of himself as a special cosmic hero with special gifts for the universe. He doesn't want to be a mere fornicating animal like any other-this is not a truly human meaning, a truly distinctive contribution to world life. From the very beginning, then, the sexual act represents a double negation: by physical death and of distinctive personal gifts. This point is crucial because it explains why sexual taboos have been at the heart of human society since the very beginning. They affirm the triumph of human personality over animal sameness. With the complex codes for sexual self-denial, man was able to impose the cultural map for personal immortality over the animal body. He brought sexual taboos into being because he needed to triumph over the body, and he sacrificed the pleasures of the body to the highest pleasure of all: self-perpetuation as a spiritual being through all eternity. This is the substitution that Roheim was really describing when he made his penetrating observation on the Australian aborigines: "The repression and sublimation of the primal scene is at the bottom of totemistic ritual and religion," that is, the denial of the body as the transmitter of peculiarly human life. ~ Ernest Becker, #NFDB
525:I’m just getting to the good stuff (Cressida must seduce Nigel to gain access to the spy codes!) when Josh walks out of his house to get the mail. He sees me too; he lifts his hand like he’s just going to wave and not come over, but then he does.
“Hey, nice onesie,” he says as he makes his way across the driveway.
It’s faded light blue with sunflowers and it ties around the neck. I got it from the vintage store, 75 percent off. And it’s not a onesie. “This is a sunsuit,” I tell him, going back to my book. I try to subtly hide the cover with my hand. The last thing I need is Josh giving me a hard time for reading a trashy book when I’m just trying to enjoy a relaxing afternoon.
I can feel him looking at me, his arms crossed, waiting. I look up. “What?”
“Wanna see a movie tonight at the Bess? There’s a Pixar movie playing. We can take Kitty.”
“Sure, text me when you want to head over,” I say, turning the page of my book. Nigel is unbuttoning Cressida’s blouse and she’s wondering when the sleeping pill she slipped in his Merlot will kick in, while simultaneously hoping it won’t kick in too soon, because Nigel is actually quite a good kisser.
Josh reaches down and tries to get a closer look at my book. I slap his hand away, but not before he reads out loud, “Cressida’s heart raced as Nigel moved his hand along her stockinged thigh.” Josh cracks up. “What the heck are you reading?”
My cheeks are burning. “Oh, be quiet.”
Chuckling, Josh backs away. “I’ll leave you to Cressida and Noel then.”
To his back, I call out, “For your information, it’s Nigel! ~ Jenny Han,#NFDB
526:I’m an old man trying to give a young daughter advice, and it’s like a monkey trying to teach table manners to a bear. A drunk driver took my son’s life seventeen years ago and my wife has never been the same since. I’ve always seen the question of abortion in terms of Fred. I seem to be helpless to see it any other way, just as helpless as you were to stop your giggles when they came on you at that poetry reading, Frannie. Your mother would argue against it for all the standard reasons. Morality, she’d say. A morality that goes back two thousand years. The right to life. All our Western morality is based on that idea. I’ve read the philosophers. I range up and down them like a housewife with a dividend check in the Sears and Roebuck store. Your mother sticks with the Reader’s Digest, but it’s me that ends up arguing from feeling and her from the codes of morality. I just see Fred. He was destroyed inside. There was no chance for him. These right-to-life biddies hold up their pictures of babies drowned in salt, and arms and legs scraped out onto a steel table, so what? The end of a life is never pretty. I just see Fred, lying in that bed for seven days, everything that was ruined pasted over with bandages. Life is cheap, abortion makes it cheaper. I read more than she does, but she is the one who ends up making more sense on this one. What we do and what we think… those things are so often based on arbitrary judgments when they are right. I can’t get over that. It’s like a block in my throat, how all true logic seems to proceed from irrationality. From faith. I’m not making much sense, am I? ~ Stephen King, #NFDB
527:Some Christian lawyers—some eminent and stupid judges—have said and still say, that the Ten Commandments are the foundation of all law.
Nothing could be more absurd. Long before these commandments were given there were codes of laws in India and Egypt—laws against murder, perjury, larceny, adultery and fraud. Such laws are as old as human society; as old as the love of life; as old as industry; as the idea of prosperity; as old as human love.
All of the Ten Commandments that are good were old; all that were new are foolish. If Jehovah had been civilized he would have left out the commandment about keeping the Sabbath, and in its place would have said: 'Thou shalt not enslave thy fellow-men.' He would have omitted the one about swearing, and said: 'The man shall have but one wife, and the woman but one husband.' He would have left out the one about graven images, and in its stead would have said: 'Thou shalt not wage wars of extermination, and thou shalt not unsheathe the sword except in self-defence.'
If Jehovah had been civilized, how much grander the Ten Commandments would have been.
All that we call progress—the enfranchisement of man, of labor, the substitution of imprisonment for death, of fine for imprisonment, the destruction of polygamy, the establishing of free speech, of the rights of conscience; in short, all that has tended to the development and civilization of man; all the results of investigation, observation, experience and free thought; all that man has accomplished for the benefit of man since the close of the Dark Ages—has been done in spite of the Old Testament. ~ Robert G Ingersoll,#NFDB
528:Bums at Breakfast
Daily, the bums sat down to eat in our kitchen.
They seemed to be whatever the day was like:
If it was hot or cold, they were hot or cold;
If it was wet, they came in dripping wet.
One left his snowy shoes on the back porch
But his socks stuck to the clean linoleum,
And one, when my mother led him to the sink,
Wrung out his hat instead of washing his hands.
My father said they'd made a mark on the house,
A hobo's sign on the sidewalk, pointing the way.
I hunted everywhere, but never found it.
It must have said, 'It's only good in the morningWhen the husband's out.' My father knew by heart
Lectures on Thrift and Doggedness,
But he was always either working or sleeping.
My mother didn't know any advice.
They ate their food politely, with old hands,
Not looking around, and spoke in short, plain answers.
Sometimes they said what they'd been doing lately
Or told us what was wrong; but listening hard,
I broke their language into secret codes:
Their east meant west, their job meant walking and walking,
Their money meant danger, home meant running and hiding,
Their father and mother were different kinds of weather.
Dumbly, I watched them leave by the back door,
Their pockets empty as a ten-year-old's;
Yet they looked twice as rich, being full of breakfast.
I carried mine like a lump all the way to school.
When I was growing hungry, where would they be?
None ever came twice. Never to lunch or dinner.
They were always starting fresh in the fresh morning.
I dreamed of days that stopped at the beginning.
~ David Wagoner,#NFDB
529:There is a curious idea among unscientific men that in scientific writing there is a common plateau of perfectionism. Nothing could be more untrue. The reports of biologists are the measure, not of the science, but of the men themselves. There are as few scientific giants as any other kind. In some reports it is impossible, because of inept expression, to relate the descriptions to the living animals. In some papers collecting places are so mixed or ignored that the animals mentioned cannot be found at all. The same conditioning forces itself into specification as it does into any other kind of observation, and the same faults of carelessness will be found in scientific reports as in the witness chair of a criminal court. It has seemed sometimes that the little men in scientific work assumed the awe-fullness of a priesthood to hide their deficiencies, as the witch-doctor does with his stilts and high masks, as the priesthoods of all cults have, with secret or unfamiliar languages and symbols. It is usually found that only the little stuffy men object to what is called "popularization", by which they mean writing with a clarity understandable to one not familiar with the tricks and codes of the cult. We have not known a single great scientist who could not discourse freely and interestingly with a child. Can it be that the haters of clarity have nothing to say, have observed nothing, have no clear picture of even their own fields? A dull man seems to be a dull man no matter what his field, and of course it is the right of a dull scientist to protect himself with feathers and robes, emblems and degrees, as do other dull men who are potentates and grand imperial rulers of lodges of dull men. ~ John Steinbeck, #NFDB
530:Completely unrecognized is the whole presumption of this saying according to which individual body parts could possess independent volition and as such can inform (sway/direct) the acting of the whole body. Even more seriously — the presumption that self-mutilation can stop or somehow influence higher mental processes. Even the person who is not a trained psychologist or psychiatrist can recognize that we are dealing with a seriously pathological state of mind. I am inclined to believe that gospel sayings represent atavism — a regression to older stages of development. It is one of the vestiges of development of modern consciousness. This is an example of physiological metaphor which never made it through the whole process to unification of consciousness. On the contrary it remained stuck somewhere in stage III. In this stage physiological hypostases represent internal stimuli and are starting to create internal spaces where metaphored action can occur. In this position they hypertrophied unable to move into the next stage of unification into one consciousness. Already at the time of recording in the gospels this saying was perceived as anomalous. Luke, the most educated and refined of synoptical authors, preserved the immediate context, but edited out most of the peculiar parts concerning disseminated volition and self-mutilations. Further and broader contexts which may be mentioned and discussed: other Greek and Hebrew physiological and anatomical metaphors; the popularity of a metaphor of the body for structuring and functioning of society in Hellenism; the ancient practice of religious self-mutilation; the potential for facilitating our understanding of brutish penal codes or modern self-mutilations. ~ Marcel Kuijsten, #NFDB
531:Beginning thein
Book 1
0.
1. In thee beginning, creation Godded the Heavens ere thee.
2. And thou wert without form and void, knowing neither darkness nor light, having no I by which to divine them. And the spilling of your Father moved amidst the waters that came to make you come.
3. And Dad said, Let there be my firmament in the midst of Her waters, and let it divide Her waters as a sword should its sheath. And 20,000 legions of sireofhim were thrust unto the breach by the bidding of their master.
4. And in the Heavens of their heads, in the limbic marchlands of their intimacy, angels roared and dragons sang, and hippogriffs commissurated across fields of blood-filled furrows.
5. ”.are parents our Myths“
6. Not knowing that they do sow, they sing thee into being.
7. Blind light blazes - a lamp in an empty grave - an O-void shrine. Its name until you came was No, or Un, and there was naught else: no person, place, or thing. And yet - it was as though a thousand million tiny fingers beaconed you out of the dark.
8. Brightnest of paraspectral radiance, unrememeasurable, ununderstandable, that a snake-shaped You came swimming to. So many of you came, writhing, flagellating, so that this shrine became like a shining sun, and one - only one - was chosen to enter the Codesh of Codes. It brought creative agony, the pain of Somethingness, the sudden searing mystortury of Being, since when we have called it Limited.
9. But how could you not have helped but see the tiny hidden singing Unlimited Light, your Own Sopht Aura? Sire of sirens and sunrise and serapheim?
10. This is what you aur - a sarcophagus of secreted light!
11. Thistory is You. ~ Avalon Brantley,#NFDB
532:Her friend who treated her maid badly was not a wicked person. She behaved well towards her family and she had always been kind to Mma Ramotswe, but when it came to her maid—and Mma Ramotswe had met this maid, who seemed an agreeable, hardworking woman from Molepolole—she seemed to have little concern for her feelings. It occurred to Mma Ramotswe that such behaviour was no more than ignorance; an inability to understand the hopes and aspirations of others. That understanding, thought Mma Ramotswe, was the beginning of all morality. If you knew how a person was feeling, if you could imagine yourself in her position, then surely it would be impossible to inflict further pain. Inflicting pain in such circumstances would be like hurting oneself. Mma Ramotswe knew that there was a great deal of debate about morality, but in her view it was quite simple. In the first place, there was the old Botswana morality, which was simply right. If a person stuck to this, then he would be doing the right thing and need not worry about it. There were other moralities, of course; there were the Ten Commandments, which she had learned by heart at Sunday School in Mochudi all those years ago; these were also right in the same, absolute way. These codes of morality were like the Botswana Penal Code; they had to be obeyed to the letter. It was no good pretending you were the High Court of Botswana and deciding which parts you were going to observe and which you were not. Moral codes were not designed to be selective, nor indeed were they designed to be questioned. You could not say that you would observe this prohibition but not that. I shall not commit theft—certainly not—but adultery is another matter: wrong for other people, but not for me. ~ Alexander McCall Smith, #NFDB
533:Accuser’s litigation against the third part of God’s covenant with humanity. He took the bar and spoke with the particular disdain he had for rules. “Ethical stipulations,” he said. “The laws required by the suzerain of the subject if he is to maintain his status as protected vassal before his lord.” The Accuser launched into a new diatribe. “In this most primitive of law codes in the Garden, Havah was told by Elohim, and I quote, “You may surely eat of every tree of the garden, but of the tree of knowledge you shall not eat, neither shall you touch it, for in the day that you eat of it you shall surely die.’” The Accuser paced around shaking his head with ridicule. “We will have much to say about this curse of death in our fourth complaint. But for now, we would like to focus on this silly demand that humankind stay mired in unenlightened ignorance by submission to an impossible command. I ask the court, did Elohim actually say this? Could his childish motives be any more obvious?” “Now, I have said this before, and I will say it again, this whole thing is a set-up by a god who is spiteful, mean, obsessively jealous, and self-protective. He wanted to keep humanity from becoming like us — from becoming gods. Elohim must have known that knowledge would allow man to control his own life and to discover all the secrets of the universe, and well, we just cannot allow that kind of competition, can we?” The Accuser paused for effect. His cohorts smiled at the progress, but the heavenly host sat unmoved. He delivered his conclusion, “I submit to you that Elohim’s covenant is not the legal treaty of a master protecting his servant, it is the declaration of a monomaniac oppressing his servant, and protecting himself from being outdone by his own creation!” The Accuser sat down. ~ Brian Godawa, #NFDB
534:In the intricate and mutable space-time geometry at the black hole, in-falling matter and energy interacted with the virtualities of the vacuum in ways unknown to the flatter cosmos beyond it. Quasi-stable quantum states appeared, linked according to Schrodinger's wave functions and their own entanglement, more and more of them, intricacy compounding until it amounted to a set of codes. The uncertainty principle wrought mutations; variants perished or flourished; forms competed, cooperated, merged, divided, interacted; the patterns multiplied and diversified; at last, along one fork on a branch of the life tree, thought budded.
That life was not organic, animal and vegetable and lesser kingdoms, growing, breathing, drinking, eating, breeding, hunting, hiding; it kindled no fires and wielded no tools; from the beginning, it was a kind of oneness. An original unity differentiated itself into countless avatars, like waves on a sea. They arose and lived individually, coalesced when they chose by twos or threes or multitudes, reemerged as other than they had been, gave themselves and their experiences back to the underlying whole. Evolution, history, lives eerily resembled memes in organic minds.
Yet quantum life was not a series of shifting abstractions. Like the organic, it was in and of its environment. It acted to alter its quantum states and those around it: action that manifested itself as electronic, photonic, and nuclear events. Its domain was no more shadowy to it than ours is to us. It strove, it failed, it achieved. They were never sure aboardEnvoy whether they could suppose it loved, hated, yearned, mourned, rejoiced. The gap between was too wide for any language to bridge. Nevertheless they were convinced that it knew something they might as well call emotion, and that that included wondering. ~ Poul Anderson,#NFDB
535:The obstacle to achieving such vocational diversification and general aptitude does not lie in the human character as such, but rather in the mass of qualifying educational and vocational restrictions imposed by every privileged group in order to maintain its special status, emoluments, and perquisites. Though the reputed object of these regulations is often laudable, as measures to ensure competence and protect members from unqualified rivals, the underlying aim is to prevent fresh activities and organizations from arising in competition with the power system. As a result, the scope of human initiative through direct action becomes limited: today the smallest new measure must run a gauntlet of licensing laws, professional codes, trades union regulations, wage schedules, promotion priorities, bureaucratic restrictions and inspections. Even the exigencies of war were only partly able to break down or bypass these barriers-for where are they more deeply entrenched than in the military machine itself?
This explains, perhaps, why there is so little prospect of overcoming the defects of the power system by any attack that employs mass organizations and mass efforts at persuasion; for these mass methods support the very system they attack. The changes that have so far been effective, and that give promise of further success, are those that have been initiated by animated individual minds, small groups, and local communities nibbling at the edges of the power structure by breaking routines and defying regulations. Such an attack seeks, not to capture the citadel of power, but to withdraw from it and quietly paralyze it. Once such initiatives become widespread, as they at last show signs of becoming, it will restore power and confident authority to its proper source: the human personality and the small face-to-face community. ~ Lewis Mumford,#NFDB
536:Does God exist?
Unlike many people, this had not been the great inner debate of her life. Under the old Communist regime, the official line in schools had been that life ended with death, and she had gotten used to the idea. On the other hand, her parents’ generation and her grandparents’ generation still went to church, said prayers, and went on pilgrimages, and were utterly convinced that God listened to what they said.
At twenty-four, having experienced everything she could experience—and that was no small achievement—Veronika was almost certain that everything ended with death. That is why she had chosen suicide: freedom at last. Eternal oblivion.
In her heart of hearts, though, there was still a doubt: What if God did exist? Thousands of years of civilization had made of suicide a taboo, an affront to all religious codes: Man struggles to survive, not to succumb. The human race must procreate. Society needs workers. A couple has to have a reason to stay together, even when love has ceased to exist, and a country needs soldiers, politicians and artists.
If God exists, and I truly don’t believe he does, he will know that there are limits to human understanding. He was the one who created this confusion in which there is poverty, injustice, greed, and loneliness. He doubtless had the best of intentions, but the results have proved disastrous; if God exists, he will be generous with those creatures who chose to leave this Earth early, and he might even apologize for having made us spend time here.
To hell with taboos and superstitions. Her devout mother would say: “God knows the past, the present, and the future.” In that case, he had placed her in this world in the full knowledge that she would end up killing herself, and he would not be shocked by her actions.
Veronika began to feel a slight nausea, which became rapidly more intense. ~ Paulo Coelho,#NFDB
537:Though Hoover conceded that some might deem him a “fanatic,” he reacted with fury to any violations of the rules. In the spring of 1925, when White was still based in Houston, Hoover expressed outrage to him that several agents in the San Francisco field office were drinking liquor. He immediately fired these agents and ordered White—who, unlike his brother Doc and many of the other Cowboys, wasn’t much of a drinker—to inform all of his personnel that they would meet a similar fate if caught using intoxicants. He told White, “I believe that when a man becomes a part of the forces of this Bureau he must so conduct himself as to remove the slightest possibility of causing criticism or attack upon the Bureau.” The new policies, which were collected into a thick manual, the bible of Hoover’s bureau, went beyond codes of conduct. They dictated how agents gathered and processed information. In the past, agents had filed reports by phone or telegram, or by briefing a superior in person. As a result, critical information, including entire case files, was often lost. Before joining the Justice Department, Hoover had been a clerk at the Library of Congress—“ I’m sure he would be the Chief Librarian if he’d stayed with us,” a co-worker said—and Hoover had mastered how to classify reams of data using its Dewey decimal–like system. Hoover adopted a similar model, with its classifications and numbered subdivisions, to organize the bureau’s Central Files and General Indices. (Hoover’s “Personal File,” which included information that could be used to blackmail politicians, would be stored separately, in his secretary’s office.) Agents were now expected to standardize the way they filed their case reports, on single sheets of paper. This cut down not only on paperwork—another statistical measurement of efficiency—but also on the time it took for a prosecutor to assess whether a case should be pursued. ~ David Grann, #NFDB
538:Inarguably, a successful restaurant demands that you live on the premises for the first few years, working seventeen-hour days, with total involvement in every aspect of a complicated, cruel and very fickle trade. You must be fluent in not only Spanish but the Kabbala-like intricacies of health codes, tax law, fire department regulations, environmental protection laws, building code, occupational safety and health regs, fair hiring practices, zoning, insurance, the vagaries and back-alley back-scratching of liquor licenses, the netherworld of trash removal, linen, grease disposal. And with every dime you've got tied up in your new place, suddenly the drains in your prep kitchen are backing up with raw sewage, pushing hundreds of gallons of impacted crap into your dining room; your coke-addled chef just called that Asian waitress who's working her way through law school a chink, which ensures your presence in court for the next six months; your bartender is giving away the bar to under-age girls from Wantagh, any one of whom could then crash Daddy's Buick into a busload of divinity students, putting your liquor license in peril, to say the least; the Ansel System could go off, shutting down your kitchen in the middle of a ten-thousand-dollar night; there's the ongoing struggle with rodents and cockroaches, any one of which could crawl across the Tina Brown four-top in the middle of the dessert course; you just bought 10,000 dollars-worth of shrimp when the market was low, but the walk-in freezer just went on the fritz and naturally it's a holiday weekend, so good luck getting a service call in time; the dishwasher just walked out after arguing with the busboy, and they need glasses now on table seven; immigration is at the door for a surprise inspection of your kitchen's Green Cards; the produce guy wants a certified check or he's taking back the delivery; you didn't order enough napkins for the weekend — and is that the New York Times reviewer waiting for your hostess to stop flirting and notice her? ~ Anthony Bourdain, #NFDB
539:For me, there are five main desires which relate to why I wished to be with my Twin Soul / Soul Mate, and what these desires are now revealing in living with my Twin. 1. To accelerate my At-One-ment with God by feeling, expressing and humbly releasing all emotions that are not loving. By coming more into our One Soul, I feel more of how much God loves us, and wishes us to enjoy and be Truly happy in life, which will only be fulfilled when we are At-One with Him. 2. To accelerate my and our At-One-ment by feeling the purest, most innocent, core joy and human love it is possible to experience. All within me that is not of love arises in this meeting. And, just by having this experience and living it more, something is released and relieved from Our Soul. Sharing and playing with my soul mate, the other side of me, allows us to eventually merge with each other into One Soul, after first becoming At-One with God. 3. In feeling, accepting and understanding my soul mate and how she acts, lives and moves through life, her qualities and how she understands and feels about everything, her emotional movements and expressions, her desires, I have come to a deeper, more intimate understanding of my soul, our Soul, and the very nature of love itself. We are the same but in polarity, yet these polarities lie within me too. In being with her, I discover these polarities within me, for it to all come into balance. This is a rocket ship to God and to love. 4. In experiencing making love with my soul mate, I have experienced the ultimate soul-sexual experience I have always desired to have. And there is more, including the ultimate transmutation of the sexual force into light, into transcendental sexual electricity that is a fuel for our Union with God. Soulful sexual union with my soul mate activates latent soul codes and gifts, helping to bring each of us into Soul Realization. It may bring sadness to feel you can only ever be fulfilled in your soul’s sexuality with your soul mate, but also inspiration, joy and desire to heal yourself fast to attract this other. 5. To share and assist others into coming closer to God. ~ Padma Aon Prakasha, #NFDB
540:You killed a Christian? Fine. But if the victim had been a Muslim. . . The rules for restitution for wrongful death are also illuminating for Infidels. The Koran (2:178) establishes a law of retaliation (qisas) for murder: equal recompense must be given for the life of the victim, which can take the form of blood money (diyah): a payment to compensate for the loss suffered. In Islamic law (Sharia), the amount of compensation varies depending on the identity of the victim. ‘Umdat al-Salik (Reliance of the Traveller), a Sharia manual that Cairo’s prestigious Al-Azhar University certifies as conforming to the “practice and faith of the orthodox Sunni community,” says that the payment for killing a woman is half that to be paid for killing a man. Likewise, the penalty for killing a Jew or Christian is one-third that paid for killing a male Muslim.1 The Iranian Sufi Sheikh Sultanhussein Tabandeh, one of the architects of the legal codes of the Islamic Republic of Iran, explains that punishments in Iran for other crimes differ as well, depending on whether the perpetrator is a Muslim. If a Muslim “commits adultery,” Tabandeh explains, “his punishment is 100 lashes, the shaving of his head, and one year of banishment.” (He is referring, of course, to a Muslim male; a Muslim female would in all likelihood be sentenced to be stoned to death.) “But if the man is not a Muslim,” Tabandeh continues, “and commits adultery with a Muslim woman his penalty is execution.” Bible vs. Koran “Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves.” —Koran 48:29 “So whatever you wish that men would do to you, do so to them.” —Matthew 7:12 Furthermore, if a Muslim kills a Muslim, he is to be executed, but if he kills a non-Muslim, he incurs a lesser penalty: “If a Muslim deliberately murders another Muslim he falls under the law of retaliation and must by law be put to death by the next of kin. But if a non-Muslim who dies at the hand of a Muslim has by lifelong habit been a non-Muslim, the penalty of death is not valid. Instead the Muslim murderer must pay a fine and be punished with the lash. ~ Robert Spencer, #NFDB
541:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances.We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration,-Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. ~ Sri Aurobindo, The Life Divine, Ego and the Dualities, #NFDB
542:United States is committed to protecting privacy. It is an element of individual dignity and an aspect of participation in democratic society. To an increasing extent, privacy protections have become critical to the information-based economy. Stronger consumer data privacy protections will buttress the trust that is necessary to promote the full economic, social, and political uses of networked technologies. The increasing quantities of personal data that these technologies subject to collection, use, and disclosure have fueled innovation and significant social benefits. We can preserve these benefits while also ensuring that our consumer data privacy policy better reflects the value that Americans place on privacy and bolsters trust in the Internet and other networked technologies. The framework set forth in the preceding pages provides a way to achieve these goals. The Consumer Privacy Bill of Rights should be the legal baseline that governs consumer data privacy in the United States. The Administration will work with Congress to bring this about, but it will also work with privatesector stakeholders to adopt the Consumer Privacy Bill of Rights in the absence of legislation. To encourage adoption, the Department of Commerce will convene multistakeholder processes to encourage the development of enforceable, context-specific codes of conduct. The United States Government will engage with our international partners to increase the interoperability of our respective consumer data privacy frameworks. Federal agencies will continue to develop innovative privacy-protecting programs and guidance as well as enforce the broad array of existing Federal laws that protect consumer privacy. A cornerstone of this framework is its call for the ongoing participation of private-sector stakeholders. The views that companies, civil society, academics, and advocates provided to the Administration through written comments, public symposia, and informal discussions have been invaluable in shaping this framework. Implementing it, and making progress toward consumer data privacy protections that support a more trustworthy networked world, will require all of us to continue to work together★ 45 ★ ~ Anonymous, #NFDB
543:know that taking a long walk was his preferred way to have a serious conversation. It turned out that he wanted me to write a biography of him. I had recently published one on Benjamin Franklin and was writing one about Albert Einstein, and my initial reaction was to wonder, half jokingly, whether he saw himself as the natural successor in that sequence. Because I assumed that he was still in the middle of an oscillating career that had many more ups and downs left, I demurred. Not now, I said. Maybe in a decade or two, when you retire. I had known him since 1984, when he came to Manhattan to have lunch with Time’s editors and extol his new Macintosh. He was petulant even then, attacking a Time correspondent for having wounded him with a story that was too revealing. But talking to him afterward, I found myself rather captivated, as so many others have been over the years, by his engaging intensity. We stayed in touch, even after he was ousted from Apple. When he had something to pitch, such as a NeXT computer or Pixar movie, the beam of his charm would suddenly refocus on me, and he would take me to a sushi restaurant in Lower Manhattan to tell me that whatever he was touting was the best thing he had ever produced. I liked him. When he was restored to the throne at Apple, we put him on the cover of Time, and soon thereafter he began offering me his ideas for a series we were doing on the most influential people of the century. He had launched his “Think Different” campaign, featuring iconic photos of some of the same people we were considering, and he found the endeavor of assessing historic influence fascinating. After I had deflected his suggestion that I write a biography of him, I heard from him every now and then. At one point I emailed to ask if it was true, as my daughter had told me, that the Apple logo was an homage to Alan Turing, the British computer pioneer who broke the German wartime codes and then committed suicide by biting into a cyanide-laced apple. He replied that he wished he had thought of that, but hadn’t. That started an exchange about the early history of Apple, and I found myself gathering string on the subject, just in case I ever decided to do such a book. When my Einstein biography came out, he came to a book event in Palo Alto and ~ Walter Isaacson, #NFDB
544:
New Rule: Republicans must stop pitting the American people against the government. Last week, we heard a speech from Republican leader Bobby Jindal--and he began it with the story that every immigrant tells about going to an American grocery store for the first time and being overwhelmed with the "endless variety on the shelves." And this was just a 7-Eleven--wait till he sees a Safeway. The thing is, that "endless variety"exists only because Americans pay taxes to a government, which maintains roads, irrigates fields, oversees the electrical grid, and everything else that enables the modern American supermarket to carry forty-seven varieties of frozen breakfast pastry.
Of course, it's easy to tear government down--Ronald Reagan used to say the nine most terrifying words in the Englishlanguage were "I'm from the government and I'm here to help." But that was before "I'm Sarah Palin, now show me the launch codes."
The stimulus package was attacked as typical "tax and spend"--like repairing bridges is left-wing stuff. "There the liberals go again, always wanting to get across the river." Folks, the people are the government--the first responders who put out fires--that's your government. The ranger who shoos pedophiles out of the park restroom, the postman who delivers your porn.
How stupid is it when people say, "That's all we need: the federal government telling Detroit how to make cars or Wells Fargo how to run a bank. You want them to look like the post office?"
You mean the place that takes a note that's in my hand in L.A. on Monday and gives it to my sister in New Jersey on Wednesday, for 44 cents? Let me be the first to say, I would be thrilled if America's health-care system was anywhere near as functional as the post office.
Truth is, recent years have made me much more wary of government stepping aside and letting unregulated private enterprise run things it plainly is too greedy to trust with. Like Wall Street. Like rebuilding Iraq.
Like the way Republicans always frame the health-care debate by saying, "Health-care decisions should be made by doctors and patients, not government bureaucrats," leaving out the fact that health-care decisions aren't made by doctors, patients, or bureaucrats; they're made by insurance companies. Which are a lot like hospital gowns--chances are your gas isn't covered. ~ Bill Maher,#NFDB
545:but in the meanwhile here were these slow undulations of lips and cheek, the articulate movements of tongue and jaw, the glow of alabaster skin.
Sometimes in the woods near the farm in Percussina he lay on the leaf-soft ground and listened to the two-tone song of the birds, high low high, high low high low, high low high low high. Sometimes by a woodland stream he watched the water rush over the pebbled bed, its tiny modulations of bounce and flow. A woman's body was like that. If you watched it carefully enough you could see how it moved to the rhythm of the world, the deep rhythm, the music below the music, the truth below the truth. He believed in this hidden truth the way other men believed in God or love, believed that truth was in fact always hidden, that the apparent, the overt, was invariably a kind of lie. Because he was a man fond of precision he wanted to capture the hidden truth precisely, to see it clearly and set it down, the truth beyond ideas of right and wrong, ideas of good and evil, ideas of ugliness and beauty, all of “deceptions of the world, having little to do with how things really worked, disconnected from the what-ness, the secret codes, the hidden forms, the mystery.
Here in this woman's body the mystery could be seen. This apparently inert being, her self erased or buried beneath this never-ending story, this labyrinth of story-rooms in which more tales had been hidden than he was interested to hear. This toothsome sleepwalker. This blank. The rote-learned words poured out of her as he looked on, and while he unbuttoned and caressed. He exposed her nudity without compunction, touched it without guilt, manipulated her without any feelings of remorse. He was the scientist of her soul. In the smallest motion of an eyebrow, in the twitch of a muscle in her thigh, in a sudden minuscule curling of the left corner of her upper lip, he deduced the presence of life. Her self, that sovereign treasure, had not been destroyed. It slept and could be awakened. He whispered in her ear, "This is the last time you will ever tell this story. As you tell it, let it go." Slowly, phrase by phrase, episode by episode, he would unbuild the “only a man looking for the deeper truth would have seen it, her back arched in return. There was nothing wrong in what he did. He was her rescuer. She would thank him in time”
Excerpt From: Toppy. “The Enchantress of Florence - Salman Rushdie. ~ Salman Rushdie,#NFDB
546:Women, even the most oppressed among us, do exercise power. These powers can be used to advance feminist struggle. Forms of power held by exploited and oppressed groups are described in Elizabeth Janeway's important work Powers of the Weak. One of the most significant forms of power held by the weak is "the refusal to accept the definition of oneself that is put forward by the powerful". Janeway call this the "ordered use of the power to disbelieve". She explains:
It is true that one may not have a coherent self-definition to set against the status assigned by the established social mythology, and that is not necessary for dissent. By disbelieving, one will be led toward doubting prescribed codes of behaviour, and as one begins to act in ways that can deviate from the norm in any degree, it becomes clear that in fact there is not just one right way to handle or understand events.
Women need to know that they can reject the powerful's definition of their reality --- that they can do so even if they are poor, exploited, or trapped in oppressive circumstances. They need to know that the exercise of this basic personal power is an act of resistance and strength. Many poor and exploited women, especially non-white women, would have been unable to develop positive self-concepts if they had not exercised their power to reject the powerful's definition of their reality. Much feminist thought reflects women's acceptance of the definition of femaleness put forth by the powerful. Even though women organizing and participating in feminist movement were in no way passive, unassertive, or unable to make decisions, they perpetuated the idea that these characteristics were typical female traits, a perspective that mirrored male supremacist interpretation of women's reality. They did not distinguish between the passive role many women assume in relation to male peers and/or male authority figures, and the assertive, even domineering, roles they assume in relation to one another, to children, or to those individuals, female or male, who have lower social status, who they see as inferiors, This is only one example of the way in which feminist activists did not break with the simplistic view of women's reality s it was defined by powerful me. If they had exercised the power to disbelieve, they would have insisted upon pointing out the complex nature of women's experience, deconstructing the notion that women are necessarily passive or unassertive. ~ bell hooks,#NFDB
547:Sub-Christian? Some read the Old Testament as so much primitive groping and guesswork, which the New Testament sweeps away. But “God . . . spoke through the prophets” (Hebrews 1:1), of whom Moses was the greatest (see Deuteronomy 34:10-12); and his Commandments, given through Moses, set a moral and spiritual standard for living which is not superseded, but carries God’s authority forever. Note that Jesus’ twofold law of love, summarizing the Commandments, comes from Moses’ own God-taught elaboration of them (for that is what the Pentateuchal law-codes are). “Love your God” is from Deuteronomy 6:5, “love your neighbor” from Leviticus 19:18. It cannot be too much stressed that Old Testament moral teaching (as distinct from the Old Testament revelation of grace) is not inferior to that of the New Testament, let alone the conventional standards of our time. The barbarities of lawless sex, violence, and exploitation, cutthroat business methods, class warfare, disregard for one’s family, and the like are sanctioned only by our modern secular society. The supposedly primitive Old Testament, and the 3000-year-old Commandments in particular, are bulwarks against all these things. But (you say) doesn’t this sort of talk set the Old Testament above Christ? Can that be right? Surely teaching that antedates him by a millennium and a quarter must be inferior to his? Surely the Commandments are too negative, always and only saying “don’t . . .”? Surely we must look elsewhere for full Christian standards? Fair queries; but there is a twofold answer. First, Christ said in the Sermon on the Mount (Matthew 5:17) that he came not to destroy the law but to fulfill it; that is, to be, and help others to be, all that God in the Commandments had required. What Jesus destroyed was inadequate expositions of the law, not the law itself (Matthew 5:21-48; 15:1-9; etc.). By giving truer expositions, he actually republished the law. The Sermon on the Mount itself consists of themes from the Decalogue developed in a Christian context. Second, the negative form of the Commandments has positive implications. “Where a sin is forbidden, the contrary duty is commanded” (Westminster Larger Catechism, question 99). The negative form was needed at Sinai (as in the West today) to curb current lawlessness which threatened both godliness and national life. But the positive content pointed up by Christ—loving God with all one’s powers, and one’s neighbor as oneself—is very clearly there, as we shall see. ~ J I Packer, #NFDB
548:deflected his suggestion that I write a biography of him, I heard from him every now and then. At one point I emailed to ask if it was true, as my daughter had told me, that the Apple logo was an homage to Alan Turing, the British computer pioneer who broke the German wartime codes and then committed suicide by biting into a cyanide-laced apple. He replied that he wished he had thought of that, but hadn’t. That started an exchange about the early history of Apple, and I found myself gathering string on the subject, just in case I ever decided to do such a book. When my Einstein biography came out, he came to a book event in Palo Alto and pulled me aside to suggest, again, that he would make a good subject. His persistence baffled me. He was known to guard his privacy, and I had no reason to believe he’d ever read any of my books. Maybe someday, I continued to say. But in 2009 his wife, Laurene Powell, said bluntly, “If you’re ever going to do a book on Steve, you’d better do it now.” He had just taken a second medical leave. I confessed to her that when he had first raised the idea, I hadn’t known he was sick. Almost nobody knew, she said. He had called me right before he was going to be operated on for cancer, and he was still keeping it a secret, she explained. I decided then to write this book. Jobs surprised me by readily acknowledging that he would have no control over it or even the right to see it in advance. “It’s your book,” he said. “I won’t even read it.” But later that fall he seemed to have second thoughts about cooperating and, though I didn’t know it, was hit by another round of cancer complications. He stopped returning my calls, and I put the project aside for a while. Then, unexpectedly, he phoned me late on the afternoon of New Year’s Eve 2009. He was at home in Palo Alto with only his sister, the writer Mona Simpson. His wife and their three children had taken a quick trip to go skiing, but he was not healthy enough to join them. He was in a reflective mood, and we talked for more than an hour. He began by recalling that he had wanted to build a frequency counter when he was twelve, and he was able to look up Bill Hewlett, the founder of HP, in the phone book and call him to get parts. Jobs said that the past twelve years of his life, since his return to Apple, had been his most productive in terms of creating new products. But his more important goal, he said, was to do what Hewlett and his friend David Packard had done, which was create a company that was so imbued with innovative creativity that it would outlive ~ Walter Isaacson, #NFDB
549:Security is a big and serious deal, but it’s also largely a solved problem. That’s why the average person is quite willing to do their banking online and why nobody is afraid of entering their credit card number on Amazon. At 37signals, we’ve devised a simple security checklist all employees must follow: 1. All computers must use hard drive encryption, like the built-in FileVault feature in Apple’s OS X operating system. This ensures that a lost laptop is merely an inconvenience and an insurance claim, not a company-wide emergency and a scramble to change passwords and worry about what documents might be leaked. 2. Disable automatic login, require a password when waking from sleep, and set the computer to automatically lock after ten inactive minutes. 3. Turn on encryption for all sites you visit, especially critical services like Gmail. These days all sites use something called HTTPS or SSL. Look for the little lock icon in front of the Internet address. (We forced all 37signals products onto SSL a few years back to help with this.) 4. Make sure all smartphones and tablets use lock codes and can be wiped remotely. On the iPhone, you can do this through the “Find iPhone” application. This rule is easily forgotten as we tend to think of these tools as something for the home, but inevitably you’ll check your work email or log into Basecamp using your tablet. A smartphone or tablet needs to be treated with as much respect as your laptop. 5. Use a unique, generated, long-form password for each site you visit, kept by password-managing software, such as 1Password.§ We’re sorry to say, “secretmonkey” is not going to fool anyone. And even if you manage to remember UM6vDjwidQE9C28Z, it’s no good if it’s used on every site and one of them is hacked. (It happens all the time!) 6. Turn on two-factor authentication when using Gmail, so you can’t log in without having access to your cell phone for a login code (this means that someone who gets hold of your login and password also needs to get hold of your phone to login). And keep in mind: if your email security fails, all other online services will fail too, since an intruder can use the “password reset” from any other site to have a new password sent to the email account they now have access to. Creating security protocols and algorithms is the computer equivalent of rocket science, but taking advantage of them isn’t. Take the time to learn the basics and they’ll cease being scary voodoo that you can’t trust. These days, security for your devices is just simple good sense, like putting on your seat belt. ~ Jason Fried, #NFDB
550:If I talk about the Loud family now, will all of you know who I mean? I mean a family of prosperous human beings in California, whose last name is Loud. I suggest to you that the Louds were healthy Earthlings who had everything but a religion in which they could believe. There was nothing to tell them what they should want, what they should shun, what they should do next. Socrates told us that the unexamined life wasn’t worth living. The Louds demonstrated that the morally unstructured life is a clunker, too.
Christianity could not nourish the Louds. Neither could Buddhism or the profit motive of participation in the arts, or any other nostrum on America’s spiritual smorgasbord. So the Louds were dying before our eyes.
Now is as good a time as any to mention White House Prayer Breakfasts, I guess. I think we all know now that religion of that sort is about as nourishing to the human spirit as potassium cyanide. We have been experimenting with it. Every guinea pig died. We are up to our necks in dead guinea pigs.
The lethal ingredient in those breakfasts wasn’t prayer. And it wasn’t the eggs or the orange juice or the hominy grits. It was a virulent new strain of hypocrisy which did everyone in.
If I have offended anyone here by talking of the need of a new religion, I apologize. I am willing to drop the word religion, and substitute three other words for it. Three other words are heartfelt moral code. We sure need such a thing, and it should be simple enough and reasonable enough for anyone to understand. The trouble with so many of the moral codes we have inherited is that they are subject to so many interpretations. We require specialists, historians and archaeologists and linguists and so on, to tell us where this or that idea may have come from, to suggest what this or that statement might actually mean. This is good news for hypocrites, who enjoy feeling pious, no matter what they do.
It may be that moral simplicity is not possible in modern times. It may be that simplicity and clarity can come only from a new Messiah, who may never come. We can talk about portents, if you like. I like a good portent as much as anyone. What might be the meaning of the Comet Kahoutek, which was to make us look upward, to impress us with the paltriness of our troubles, to cleanse our souls with cosmic awe. Kahoutek was a fizzle, and what might this fizzle mean?
I take it to mean that we can expect no spectacular miracles from the heavens, that the problems of ordinary human beings will have to be solved by ordinary human beings. The message of Kahoutek is: “Help is not on the way. Repeat: help is not on the way. ~ Kurt Vonnegut,#NFDB
551:...while epic fantasy is based on the fairy tale of the just war, that’s not one you’ll find in Grimm or Disney, and most will never recognize the shape of it. I think the fantasy genre pitches its tent in the medieval campground for the very reason that we even bother to write stories about things that never happened in the first place: because it says something subtle and true about our own world, something it is difficult to say straight out, with a straight face. Something you need tools to say, you need cheat codes for the human brain--a candy princess or a sugar-coated unicorn to wash down the sour taste of how bad things can really get.
See, I think our culture has a slash running through the middle of it, too. Past/Future, Conservative/Liberal, Online/Offline. Virgin/Whore. And yes: Classical/Medieval. I think we’re torn between the Classical Narrative of Self and the Medieval Narrative of Self, between the choice of Achilles and Keep Calm and Carry On.
The Classical internal monologue goes like this: do anything, anything, only don’t be forgotten. Yes, this one sacrificed his daughter on a slab at Aulis, that one married his mother and tore out his eyes, and oh that guy ate his kids in a pie. But you remember their names, don’t you? So it’s all good in the end. Give a Greek soul a choice between a short life full of glory and a name echoing down the halls of time and a long, gentle life full of children and a quiet sort of virtue, and he’ll always go down in flames. That’s what the Iliad is all about, and the Odyssey too. When you get to Hades, you gotta have a story to tell, because the rest of eternity is just forgetting and hoping some mortal shows up on a quest and lets you drink blood from a bowl so you can remember who you were for one hour.
And every bit of cultural narrative in America says that we are all Odysseus, we are all Agamemnon, all Atreus, all Achilles. That we as a nation made that choice and chose glory and personal valor, and woe betide any inconvenient “other people” who get in our way. We tell the tales around the campfire of men who came from nothing to run dotcom empires, of a million dollars made overnight, of an actress marrying a prince from Monaco, of athletes and stars and artists and cowboys and gangsters and bootleggers and talk show hosts who hitched up their bootstraps and bent the world to their will. Whose names you all know. And we say: that can be each and every one of us and if it isn’t, it’s your fault. You didn’t have the excellence for it. You didn’t work hard enough. The story wasn’t about you, and the only good stories are the kind that have big, unignorable, undeniable heroes. ~ Catherynne M Valente,#NFDB
552: Ekajaṭī or Ekajaṭā, (Sanskrit: "One Plait Woman"; Wylie: ral gcig ma: one who has one knot of hair),[1] also known as Māhacīnatārā,[2] is one of the 21 Taras. Ekajati is, along with Palden Lhamo deity, one of the most powerful and fierce goddesses of Vajrayana Buddhist mythology.[1][3] According to Tibetan legends, her right eye was pierced by the tantric master Padmasambhava so that she could much more effectively help him subjugate Tibetan demons.
Ekajati is also known as "Blue Tara", Vajra Tara or "Ugra Tara".[1][3] She is generally considered one of the three principal protectors of the Nyingma school along with Rāhula and Vajrasādhu (Wylie: rdo rje legs pa).
Often Ekajati appears as liberator in the mandala of the Green Tara. Along with that, her ascribed powers are removing the fear of enemies, spreading joy, and removing personal hindrances on the path to enlightenment.
Ekajati is the protector of secret mantras and "as the mother of the mothers of all the Buddhas" represents the ultimate unity. As such, her own mantra is also secret. She is the most important protector of the Vajrayana teachings, especially the Inner Tantras and termas. As the protector of mantra, she supports the practitioner in deciphering symbolic dakini codes and properly determines appropriate times and circumstances for revealing tantric teachings. Because she completely realizes the texts and mantras under her care, she reminds the practitioner of their preciousness and secrecy.[4] Düsum Khyenpa, 1st Karmapa Lama meditated upon her in early childhood.
According to Namkhai Norbu, Ekajati is the principal guardian of the Dzogchen teachings and is "a personification of the essentially non-dual nature of primordial energy."[5]
Dzogchen is the most closely guarded teaching in Tibetan Buddhism, of which Ekajati is a main guardian as mentioned above. It is said that Sri Singha (Sanskrit: Śrī Siṃha) himself entrusted the "Heart Essence" (Wylie: snying thig) teachings to her care. To the great master Longchenpa, who initiated the dissemination of certain Dzogchen teachings, Ekajati offered uncharacteristically personal guidance. In his thirty-second year, Ekajati appeared to Longchenpa, supervising every ritual detail of the Heart Essence of the Dakinis empowerment, insisting on the use of a peacock feather and removing unnecessary basin. When Longchenpa performed the ritual, she nodded her head in approval but corrected his pronunciation. When he recited the mantra, Ekajati admonished him, saying, "Imitate me," and sang it in a strange, harmonious melody in the dakini's language. Later she appeared at the gathering and joyously danced, proclaiming the approval of Padmasambhava and the dakinis.[6] ~ Wikipedia,#NFDB
553:The only thing I can’t figure out is why you still eat the food your captors fed you. Why don’t you hate it as much as you hate them?” Fila glanced down at her plate. It contained a strange mixture of Afghan and Mexican dishes. She held up a flatbread. “This isn’t Taliban food—it’s Afghan food. It’s my mother’s food. I grew up eating it before I was ever captured. To me it means love and tenderness, not hate and violence.” “Taliban, Afghan—it’s all the same.” She waved the bread. “No, it’s not. Not one bit. Afghan culture is over two thousand years old. And it’s a conservative culture—it’s had to be—but it’s not a culture of monsters. Afghans are people like you, Holt. They’re born, they grow up, they live and love and they die just like we do. I didn’t study much history before I was taken, but I know this much. America’s story is that of the frontier—of always having room to grow. Afghanistan’s story is that of occupation. By the Russians, the British, the Mongols—even the ancient Greeks. On and on for century after century. Imagine all those wars being fought in Montana. Foreign armies living among us, taking over your ranch, stealing everything you own, killing your wife and children, over and over and over again.” She paused to catch her breath. “Death is right around the corner for them—all the time. Is it any wonder that a movement that turns men into warriors and codes everything else into rigid rules might seem like the answer?” She still wasn’t sure if Holt was following her. What analogy would make sense to him? She wracked her brain. “If a bunch of Californians overran Chance Creek and forced everyone to eat tofu, would you refuse to ever eat steak again?” He made a face. “Of course not!” “Then imagine the Taliban are the Californians, forcing everyone to eat tofu. And everyone does it because they don’t know what else to do. They still love steak, but they will be severely punished if they eat it—so will their families. That’s what it’s like for many Afghans living under Taliban control. It’s not their choice. They still love their country. They still love their heritage. That doesn’t mean they love the group of extremists who have taken over.” “Even if those Taliban people went away, they still wouldn’t be anything like you and me.” Holt crossed his arms. Fila suppressed a smile at his inclusion of her. That was a step in the right direction even if the greater message was lost on him. “They’re more like you than you think. Defensive. Angry. Always on the lookout for trouble.” Holt straightened. “I have four sons. Of course I’m on the lookout for trouble.” “They have sons, too.” She waited to see if he understood. Holt shook his head. “We’re going to see different on this one. But I understand about the food. Everyone likes their mother’s cooking best.” He surveyed her plate. “You got any more of that bread?” She’d take that as a victory. ~ Cora Seton, #NFDB
554:Let us take a limited example and compare the war machine and the state apparatus in the context of the theory of games. Let us take chess and Go, from the standpoint of game pieces, the relations between the pieces and the space involved. Chess is a game of the State, or of the court: the emperor of China played it. Chess pieces are coded; they have an internal nature and intrinsic properties from which their movements, situations, and confrontations derive. They have qualities; a knight remains a knight, a pawn a pawn, a bishop a bishop. Each is like a subject of the statement endowed with relative power, and these relative powers combine in a subject of enunciation, that is, the chess player or the game’s form of interiority. Go pieces, I contrast, are pellets, disks, simple arithmetic units, and have only an anonymous, collective, or third-person function: “It” makes a move. “It” could be a man, a woman, a louse, an elephant. Go pieces are elements of a nonsubjectified machine assemblage with no intrinsic properties, only situational ones. Thus the relations are very different in the two cases.
Within their milieu of interiority, chess pieces entertain biunivocal relations with one another, and with the adversary’s pieces: their functioning is structural. One the other hand, a Go piece has only a milieu of exteriority, or extrinsic relations with nebulas or constellations, according to which it fulfills functions of insertion or situation, such as bordering, encircling, shattering. All by itself, a Go piece can destroy an entire constellation synchronically; a chess piece cannot (or can do so diachronically only). Chess is indeed a war, but an institutionalized, regulated, coded war with a front, a rear, battles. But what is proper to Go is war without battle lines, with neither confrontation nor retreat, without battles even: pure strategy, whereas chess is a semiology. Finally, the space is not at all the same: in chess, it is a question of arranging a closed space for oneself, thus going from one point to another, of occupying the maximum number of squares with the minimum number of pieces. In Go, it is a question of arraying oneself in an open space, of holding space, of maintaining the possibility of springing up at any point: the movement is not from one point to another, but becomes perpetual, without aim or destination, without departure or arrival. The “smooth” space of Go, as against the “striated” space of chess. The nomos of Go against the State of chess, nomos against polis. The difference is that chess codes and decodes space, whereas Go proceeds altogether differently, territorializing and deterritorializing it (make the outside a territory in space; consolidate that territory by the construction of a second, adjacent territory; deterritorialize the enemy by shattering his territory from within; deterritorialize oneself by renouncing, by going elsewhere…) Another justice, another movement, another space-time. ~ Gilles Deleuze,#NFDB
555:When he wrote back, he pretended to be his old self, he lied his way into sanity. For fear of his psychiatrist who was also their censor, they could never be sensual, or even emotional. His was considered a modern, enlightened prison, despite its Victorian chill. He had been diagnosed, with clinical precision, as morbidly oversexed, and in need of help as well as correction. He was not to be stimulated. Some letters—both his and hers—were confiscated for some timid expression of affection. So they wrote about literature, and used characters as codes. All those books, those happy or tragic couples they had never met to discuss! Tristan and Isolde the Duke Orsino and Olivia (and Malvolio too), Troilus and Criseyde, Once, in despair, he referred to Prometheus, chained to a rock, his liver devoured daily by a vulture. Sometimes she was patient Griselde. Mention of “a quiet corner in a library” was a code for sexual ecstasy. They charted the daily round too, in boring, loving detail. He described the prison routine in every aspect, but he never told her of its stupidity. That was plain enough. He never told her that he feared he might go under. That too was clear. She never wrote that she loved him, though she would have if she thought it would get through. But he knew it. She told him she had cut herself off from her family. She would never speak to her parents, brother or sister again. He followed closely all her steps along the way toward her nurse’s qualification. When she wrote, “I went to the library today to get the anatomy book I told you about. I found a quiet corner and pretended to read,” he knew she was feeding on the same memories that consumed him “They sat down, looked at each other, smiled and looked away. Robbie and Cecilia had been making love for years—by post. In their coded exchanges they had drawn close, but how artificial that closeness seemed now as they embarked on their small talk, their helpless catechism of polite query and response. As the distance opened up between them, they understood how far they had run ahead of themselves in their letters. This moment had been imagined and desired for too long, and could not measure up. He had been out of the world, and lacked the confidence to step back and reach for the larger thought. I love you, and you saved my life. He asked about her lodgings. She told him.
“And do you get along all right with your landlady?”
He could think of nothing better, and feared the silence that might come down, and the awkwardness that would be a prelude to her telling him that it had been nice to meet up again. Now she must be getting back to work. Everything they had, rested on a few minutes in a library years ago. Was it too frail? She could easily slip back into being a kind of sister. Was she disappointed? He had lost weight. He had shrunk in every sense. Prison made him despise himself, while she looked as adorable as he remembered her, especially in a nurse’s uniform. But she was miserably nervous too, incapable of stepping around the inanities. Instead, she was trying to be lighthearted about her landlady’s temper. After a few more such exchanges, she really was looking at the little watch that hung above her left breast, and telling him that her lunch break would soon be over. ~ Ian McEwan,#NFDB
556:The refusal to examine Islamic culture and traditions, the sordid dehumanization of Muslims, and the utter disregard for the intellectual traditions and culture of one of the world’s great civilizations are characteristic of those who disdain self-reflection and intellectual inquiry. Confronting this complexity requires work and study rather than a retreat into slogans and cliches. And enlightened, tolerant civilizations have flourished outside the orbit of the United Sates and Europe.
The ruins of the ancient Mughal capital, Fatehpur Sikri, lie about 100 miles south of Delhi. The capital was constructed by the emperor Akbar the Great at the end of the sixteenth century. The emperor’s court was filled with philosophers, mystics and religious scholars, including Sunni, Sufi, and Shiite Muslims, Hindu followers of Shiva and Vishnu, as well as atheists, Christians, Jains, Jews , Buddhists and Zoroastrians. They debated ethics and beliefs. He forbade any person to be discriminated against on the basis of belief and declared that everyone was free to follow any religion. This took place as the Inquisition was at its height in Spain and Portugal, and as Giordano Bruno was being burnt at the stake in Rome’s Campo de Fiori.
Tolerance, as well as religious and political plurality, is not exclusive to Western culture. The Judeo-Christian tradition was born and came to life in the Middle East. Its intellectual and religious beliefs were cultivated and formed in cities such as Jerusalem, Antioch, Alexandria and Constantinople. Many of the greatest tenets of Western civilization, as is true with Islam and Buddhism, are Eastern in origin. Our respect for the rule of law and freedom of expression, as well as printing, paper, the book, the translation and dissemination of the classical Greek philosophers, algebra, geometry and universities were given to us by the Islamic world. One of the first law codes was invented by the ancient Babylonian ruler Hammurabi, in what is now Iraq. One of the first known legal protections of basic freedoms and equality was promulgated in the third century B.C. by the Buddhist Indian emperor Ashoka. And, unlike, Aristotle, he insisted on equal rights for women and slaves.
The division set up by the new atheists between superior Western, rational values and the irrational beliefs of those outside our tradition is not only unhistorical but untrue. The East and the West do not have separate, competing value systems. We do not treat life with greater sanctity than those we belittle and dismiss. Eastern and Western traditions have within them varied ethical systems, some of which are repugnant and some of which are worth emulating. To hold up the highest ideals of our own culture and to deny that these great ideals exist in other cultures, especially Eastern cultures, is made possible only by a staggering historical and cultural illiteracy. The civilization we champion and promote as superior is, in fact, a product of the fusion of traditions and beliefs of the Orient and the Occident. We advance morally and intellectually only when we cross these cultural lines, when we use the lens of other cultures to examine our own. It is then that we see our limitations, that we uncover the folly of or own assumptions and our prejudices. It is then that we achieve empathy, we learn and make wisdom possible. ~ Chris Hedges,#NFDB
557:Roosevelt fought hard for the United States to host the opening session [of the United Nations]; it seemed a magnanimous gesture to most of the delegates. But the real reason was to better enable the United States to eavesdrop on its guests. Coded messages between the foreign delegations and their distant capitals passed through U.S. telegraph lines in San Francisco. With wartime censorship laws still in effect, Western Union and the other commercial telegraph companies were required to pass on both coded and uncoded telegrams to U.S. Army codebreakers. Once the signals were captured, a specially designed time-delay device activated to allow recorders to be switched on. Devices were also developed to divert a single signal to several receivers. The intercepts were then forwarded to Arlington Hall, headquarters of the Army codebreakers, over forty-six special secure teletype lines. By the summer of 1945 the average number of daily messages had grown to 289,802, from only 46,865 in February 1943. The same soldiers who only a few weeks earlier had been deciphering German battle plans were now unraveling the codes and ciphers wound tightly around Argentine negotiating points.
During the San Francisco Conference, for example, American codebreakers were reading messages sent to and from the French delegation, which was using the Hagelin M-209, a complex six-wheel cipher machine broken by the Army Security Agency during the war. The decrypts revealed how desperate France had become to maintain its image as a major world power after the war. On April 29, for example, Fouques Duparc, the secretary general of the French delegation, complained in an encrypted note to General Charles de Gaulle in Paris that France was not chosen to be one of the "inviting powers" to the conference. "Our inclusion among the sponsoring powers," he wrote, "would have signified, in the eyes of all, our return to our traditional place in the world." In charge of the San Francisco eavesdropping and codebreaking operation was Lieutenant Colonel Frank B. Rowlett, the protégé of William F. Friedman. Rowlett was relieved when the conference finally ended, and he considered it a great success. "Pressure of work due to the San Francisco Conference has at last abated," he wrote, "and the 24-hour day has been shortened. The feeling in the Branch is that the success of the Conference may owe a great deal to its contribution."
The San Francisco Conference served as an important demonstration of the usefulness of peacetime signals intelligence. Impressive was not just the volume of messages intercepted but also the wide range of countries whose secrets could be read. Messages from Colombia provided details on quiet disagreements between Russia and its satellite nations as well as on "Russia's prejudice toward the Latin American countries." Spanish decrypts indicated that their diplomats in San Francisco were warned to oppose a number of Russian moves: "Red maneuver . . . must be stopped at once," said one. A Czechoslovakian message indicated that nation's opposition to the admission of Argentina to the UN.
From the very moment of its birth, the United Nations was a microcosm of East-West spying. Just as with the founding conference, the United States pushed hard to locate the organization on American soil, largely to accommodate the eavesdroppers and codebreakers of NSA and its predecessors. ~ James Bamford,#NFDB
558:Yes, yes, it ended in my corrupting them all! How it could
come to pass I do not know, but I remember it clearly. The
dream embraced thousands of years and left in me only a
sense of the whole. I only know that I was the cause of their
sin and downfall. Like a vile trichina, like a germ of the
plague infecting whole kingdoms, so I contaminated all this
earth, so happy and sinless before my coming. They learnt
to lie, grew fond of lying, and discovered the charm of
falsehood. Oh, at first perhaps it began innocently, with a
jest, coquetry, with amorous play, perhaps indeed with a
germ, but that germ of falsity made its way into their hearts
and pleased them. Then sensuality was soon begotten,
sensuality begot jealousy, jealousy - cruelty . . . Oh, I don't
know, I don't remember; but soon, very soon the first blood
was shed. They marvelled and were horrified, and began to
be split up and divided. They formed into unions, but it was
against one another. Reproaches, upbraidings followed.
They came to know shame, and shame brought them to
virtue. The conception of honour sprang up, and every union
began waving its flags. They began torturing animals, and
the animals withdrew from them into the forests and became
hostile to them. They began to struggle for separation, for
isolation, for individuality, for mine and thine. They began
to talk in different languages. They became acquainted with
sorrow and loved sorrow; they thirsted for suffering, and said
that truth could only be attained through suffering. Then
science appeared. As they became wicked they began talking
of brotherhood and humanitarianism, and understood those
ideas. As they became criminal, they invented justice and
drew up whole legal codes in order to observe it, and to
ensure their being kept, set up a guillotine. They hardly
remembered what they had lost, in fact refused to believe that
they had ever been happy and innocent. They even laughed
at the possibility o this happiness in the past, and called it a
dream. They could not even imagine it in definite form and
shape, but, strange and wonderful to relate, though they lost
all faith in their past happiness and called it a legend, they so
longed to be happy and innocent once more that they
succumbed to this desire like children, made an idol of it, set
up temples and worshipped their own idea, their own desire;
though at the same time they fully believed that it was
unattainable and could not be realised, yet they bowed down
to it and adored it with tears! Nevertheless, if it could have
happened that they had returned to the innocent and happy
condition which they had lost, and if someone had shown it
to them again and had asked them whether they wanted to go
back to it, they would certainly have refused. They answered
me:
"We may be deceitful, wicked and unjust, we know it and
weep over it, we grieve over it; we torment and punish
ourselves more perhaps than that merciful Judge Who will
judge us and whose Name we know not. But we have
science, and by the means of it we shall find the truth and we
shall arrive at it consciously. Knowledge is higher than
feeling, the consciousness of life is higher than life. Science
will give us wisdom, wisdom will reveal the laws, and the
knowledge of the laws of happiness is higher than
happiness. ~ Fyodor Dostoyevsky,#NFDB
559:There are many types of teachers out there from many traditions. Some are very ordinary and some seem to radiate spirituality from every pore. Some are nice, some are indifferent, and some may seem like sergeants in boot camp. Some stress reliance on one’s own efforts, others stress reliance on the grace of the guru. Some are very available and accessible, and some may live far away, grant few interviews, or have so many students vying for their time that you may rarely get a chance to talk with them. Some seem to embody the highest ideals of the perfected spiritual life in their every waking moment, while others may have many noticeable quirks, faults and failings. Some live by rigid moral codes, while others may push the boundaries of social conventions and mores. Some may be very old, and some may be very young. Some may require strict commitments and obedience, while others may hardly seem to care what we do at all. Some may advocate very specific practices, stating that their way is the only way or the best way, while others may draw from many traditions or be open to your doing so. Some may point out our successes, while others may dwell on our failures.
Some may stress renunciation or even ordination into a monastic order, while others seem relentlessly engaged with “the world.” Some charge a bundle for their teachings, while others give theirs freely. Some like scholarship and the lingo of meditation, while others may never use or even openly despise these formal terms and conceptual frameworks. Some teachers may be more like friends or equals that just want to help us learn something they happened to be good at, while others may be all into the hierarchy, status and role of being a teacher. Some teachers will speak openly about attainments, and some may not. Some teachers are remarkably predictable in their manner and teaching style, while others swing wide in strange and unpredictable ways. Some may seem very tranquil and mild mannered, while others may seem outrageous or rambunctious. Some may seem extremely humble and unimposing, while others may seem particularly arrogant and presumptuous. Some are charismatic, while others may be distinctly lacking in social skills. Some may readily give us extensive advice, and some just listen and nod. Some seem the living embodiment of love, and others may piss us off on a regular basis. Some teachers may instantly click with us, while others just leave us cold. Some teachers may be willing to teach us, and some may not.
So far as I can tell, none of these are related in any way to their meditation ability or the depths of their understanding. That is, don’t judge a meditation teacher by their cover. What is important is that their style and personality inspire us to practice well, to live the life we want to live, to find what it is we wish to find, to understand what we wish to understand. Some of us may wander for a long time before we find a good fit. Some of us will turn to books for guidance, reading and practicing without the advantages or hassles of teachers. Some of us may seem to click with a practice or teacher, try to follow it for years and yet get nowhere. Others seem to fly regardless. One of the most interesting things about reality is that we get to test it out. One way or another, we will get to see what works for us and what doesn’t, what happens when we do certain practices or follow the advice of certain teachers, as well as what happens when we don’t. ~ Daniel M Ingram,#NFDB
560:Homage to the Adamantine Mind! Dharma king, you who have realized the essence; you who expound the way of being, out of compassion: king Buddha Samdrup, I bow to you in my heart, pray listen to me. Through your kind and skillful means, by a habit long formed, and as a fruit of long practice in this life, I have realized the nature of ever-presence. When the secret of appearance is revealed, everything arises in a tone of voidness, undefined by the marks of identity. Like a sky that is nothing but an image. When the secret of thoughts is revealed, though active, they are but mind's sport, naked reflections of transcendent mind unsullied by deliberation and correction. When the secret of recollection is revealed, every memory is but an illumination of self-knowledge in the ever-present state, untainted by ego consciousness. When the secret of illusions is revealed, they seem nothing but the primordial state, appearing in the visual field of rikpa, untouched by the dualism of mind and things. When the secret of abiding is revealed, you are in the state of self-cognition, however long you remain, free of elaboration, the expanse unstained by laxity and torpor. When the secret of mobility is revealed, however much you move, you remain within clear light, unstained by distraction, excitement, and so on, a true self-recognizer. When the secret of samsara is revealed, however often one may circle, the cycles are illusion unaffected by joy and pain. This is the realization of Buddha's four bodies. When the secret of peace is revealed, however tranquil one's attainments, they are but an image; this is the natural pure space, free of the signs of being and nonbeing. When the secret of birth is revealed, however one's reborn, it's but an emanation; meditation's vision of pure self-generation free of clinging and apprehensions. When the secret of death is revealed, however often one may die, it's but the vision of the ultimate, the stages of completion perfect, free of any karmic deeds. When the secret of bliss is revealed, its intensity cannot be bettered; this is the state of spontaneous bliss, free of all traces of contamination. When the secret of luminosity is revealed, however bright, it's but an empty form -- mother image of the void in space, free of every multiplicity. When the secret of emptiness is revealed, though empty, it is the unsurpassed, devoid of every contingent stain, and free from every deception. When the secret of the view is revealed, however much one looks and sees, the world remains beyond thought and word -- the expanse beyond dichotomies. When the secret of meditation is revealed, however much one meditates, it's but a state -- undistracted, and in natural restfulness, free of exertion and constraint. When the secret of action is revealed, whatever one does are the six perfections -- spontaneous, free, and to the point, uncolored by strictures and moral codes. When the secret of fruition is revealed, achievements are but the cognition of mind as dharmakaya, the mind itself free of hope and fear. This is the profound innermost secret; guru's blessings have entered my heart; naked nonduality dawns within; the secret of samsara and nirvana is revealed! I have beheld the face of the ordinary mind; I have arrived at the view that is free of extremes; even if the Buddha came in person now, I have no queries that require his advice! This song on the view of voidness expounding the nature of the being of all, spoken in words inspired by conviction, was sung in a voice echoing itself, unobstructed, in between meditation sessions. [1585.jpg] -- from Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight & Awakening, Translated by Thupten Jinpa / Translated by Jas Elsner
~ Karma Trinley, A Song on the View of Voidness
,#NFDB
561:Is it possible that the Pentateuch could not have been written by uninspired men? that the assistance of God was necessary to produce these books? Is it possible that Galilei ascertained the mechanical principles of 'Virtual Velocity,' the laws of falling bodies and of all motion; that Copernicus ascertained the true position of the earth and accounted for all celestial phenomena; that Kepler discovered his three laws—discoveries of such importance that the 8th of May, 1618, may be called the birth-day of modern science; that Newton gave to the world the Method of Fluxions, the Theory of Universal Gravitation, and the Decomposition of Light; that Euclid, Cavalieri, Descartes, and Leibniz, almost completed the science of mathematics; that all the discoveries in optics, hydrostatics, pneumatics and chemistry, the experiments, discoveries, and inventions of Galvani, Volta, Franklin and Morse, of Trevithick, Watt and Fulton and of all the pioneers of progress—that all this was accomplished by uninspired men, while the writer of the Pentateuch was directed and inspired by an infinite God? Is it possible that the codes of China, India, Egypt, Greece and Rome were made by man, and that the laws recorded in the Pentateuch were alone given by God? Is it possible that Æschylus and Shakespeare, Burns, and Beranger, Goethe and Schiller, and all the poets of the world, and all their wondrous tragedies and songs are but the work of men, while no intelligence except the infinite God could be the author of the Pentateuch? Is it possible that of all the books that crowd the libraries of the world, the books of science, fiction, history and song, that all save only one, have been produced by man? Is it possible that of all these, the bible only is the work of God? ~ Robert G Ingersoll, #NFDB
562:I will love you as a thief loves a gallery and as a crow loves a murder, as a cloud loves bats and as a range loves braes. I will love you as misfortune loves orphans, as fire loves innocence and as justice loves to sit and watch while everything goes wrong. I will love you as a battlefield loves young men and as peppermints love your allergies, and I will love you as the banana peel loves the shoe of a man who was just struck by a shingle falling off a house. I will love you as a volunteer fire department loves rushing into burning buildings and as burning buildings love to chase them back out, and as a parachute loves to leave a blimp and as a blimp operator loves to chase after it.
I will love you as a dagger loves a certain person’s back, and as a certain person loves to wear dagger proof tunics, and as a dagger proof tunic loves to go to a certain dry cleaning facility, and how a certain employee of a dry cleaning facility loves to stay up late with a pair of binoculars, watching a dagger factory for hours in the hopes of catching a burglar, and as a burglar loves sneaking up behind people with binoculars, suddenly realizing that she has left her dagger at home. I will love you as a drawer loves a secret compartment, and as a secret compartment loves a secret, and as a secret loves to make a person gasp, and as a gasping person loves a glass of brandy to calm their nerves, and as a glass of brandy loves to shatter on the floor, and as the noise of glass shattering loves to make someone else gasp, and as someone else gasping loves a nearby desk to lean against, even if leaning against it presses a lever that loves to open a drawer and reveal a secret compartment. I will love you until all such compartments are discovered and opened, and until all the secrets have gone gasping into the world. I will love you until all the codes and hearts have been broken and until every anagram and egg has been unscrambled.
I will love you until every fire is extinguised and until every home is rebuilt from the handsomest and most susceptible of woods, and until every criminal is handcuffed by the laziest of policemen. I will love until M. hates snakes and J. hates grammar, and I will love you until C. realizes S. is not worthy of his love and N. realizes he is not worthy of the V. I will love you until the bird hates a nest and the worm hates an apple, and until the apple hates a tree and the tree hates a nest, and until a bird hates a tree and an apple hates a nest, although honestly I cannot imagine that last occurrence no matter how hard I try. I will love you as we grow older, which has just happened, and has happened again, and happened several days ago, continuously, and then several years before that, and will continue to happen as the spinning hands of every clock and the flipping pages of every calendar mark the passage of time, except for the clocks that people have forgotten to wind and the calendars that people have forgotten to place in a highly visible area. I will love you as we find ourselves farther and farther from one another, where we once we were so close that we could slip the curved straw, and the long, slender spoon, between our lips and fingers respectively.
I will love you until the chances of us running into one another slip from slim to zero, and until your face is fogged by distant memory, and your memory faced by distant fog, and your fog memorized by a distant face, and your distance distanced by the memorized memory of a foggy fog. I will love you no matter where you go and who you see, no matter where you avoid and who you don’t see, and no matter who sees you avoiding where you go. I will love you no matter what happens to you, and no matter how I discover what happens to you, and no matter what happens to me as I discover this, and now matter how I am discovered after what happens to me as I am discovering this. ~ Lemony Snicket,#NFDB
563:The Night
II
Watchman, what of the night?
See you a streak of light?
Whither, O Captain of the quest,
The course we steer for Port of Rest?
How shall he answer - he
Who never put to sea?
Within his tabernacle wall
He cannot even hear us call.
Behind the jealous door
That he must pass no more,
And whence he scarcely dares to look,
He keeps his eyes upon his book.
The little candles, lit
Where the disciples sit,
Light their small refuge round about,
But show no gleam to those without Spirits that cannot dwell
In such an airless cell,
Sniffing the sea-winds from afar,
Glimpsing the light of moon and star.
We must fare forth, unsped,
From homely board and bed;
We must set sail for port unknown,
On an uncharted course, alone.
Push off. We have to go,
Whether we choose or no.
The Call, though faint and far away,
Has reached us, and we must obey.
O but the night is dark
Beyond that only ark!
The salt sea-winds blow keen and cold
229
Outside the shelter of the fold!
Boom of the deep-sea swell,
Solemn as funeral bell Silence transcending sound, to make
High courage falter and heart quake . . . . .
What will the voyage cost?
We are already lost
Who turn from land and love, to face
This blank immensity of space.
Push out. We have to go,
Whether we fear or no.
And why stand shivering and appalled?
We go because the Voice has called.
Noah's inspired dove
Took wing to find her love.
The sea is His - safe as the land
Within the hollow of His hand.
Here are the breakers - pull
Before the boat is full!
'Ware the sharp reefs that line the shore!
Row for the open evermore!
O but the night is dark!
Never the faintest spark
Where surf and shore and cities were!
And not a whisper in the air.
The open - heart of grace,
It is a lonely place!
No light on any onward track!
Too far - too late - for turning back!
Where is that little ark Those candles in the dark The Rock of Ages cleft for me The Cross uprising in the sea -
230
Whereto the drowning grope
With yearning faith and hope,
And cling as to their mother's breast,
And find safe shelter and sweet rest?
Gone, gone - for ever gone!
And still we must press on.
Steady, true soul, too brave to fret!
Press on - we are not drowning yet.
The night is soft and still
That was so wild and chill;
The bosom of the mighty deep
Breathes like a tired child asleep.
So peaceful, so profound,
The silence spread around!
The very breakers of the shore
Moan to the listening ear no more.
Night - but the stars are out.
Darkness of dread and doubt,
The way so lonely and so rough,
Have cleared a little, but enough.
We know not where we areLight cannot reach so far,
But shows us we have lost and gained
As the compelling Voice ordained.
Gone, gone beyond recall,
Candle and prisoning wall,
Last echo of the hue and cry,
Last glint of an accusing eye.
Too late for looking back
Over the darkening track.
How should the life-taught soul return
That cannot unlive or unlearn?
231
.
Changed, changed, for ever changed,
Since hitherward we ranged,
To vision in a space so vast,
All the perspectives of the past.
How infinitely small
The once so broad and tall The aims, the pursuit and the strife
Shut in the sheltered grooves of life!
Those terrifying laws,
The wrangles and the wars
Of church with church and state with state The things men love, the things men hate Money and gauds and fame,
And neighbours' scorn and blame The passion of desire and haste
To gather, to possess, to waste . . . . . .
How infinitely high,
Broad as the sea and sky,
The loyalty of man to man,
Once almost missing from the plan The elemental law
That codes and creeds ignore,
Of duty to the trust we hold
For heirs unborn and years untold . . . . . .
Night - and the drifting soul
Still without path or goal.
Yet was the voyage worth the cost.
We are not drowned. We are not lost.
'T'is I. Be not afraid.
Moonlight and stars may fade.
One walks the ocean and the night.
We have no further need of light.
232
What matters where we go?
We do not ask to know.
He called us, and we came. The quest
For us is ended, and we rest.
~ Ada Cambridge,#NFDB
564:The Land Of Pallas
Methought I journeyed along ways that led for ever
Throughout a happy land where strife and care were dead,
And life went by me flowing like a placid river
Past sandy eyots where the shifting shoals make head.
A land where beauty dwelt supreme, and right, the donor
Of peaceful days; a land of equal gifts and deeds,
Of limitless fair fields and plenty had with honour;
A land of kindly tillage and untroubled meads,
Of gardens, and great fields, and dreaming rose-wreathed alleys,
Wherein at dawn and dusk the vesper sparrows sang;
Of cities set far off on hills down vista'd valleys,
And floods so vast and old, men wist not whence they sprang,
Of groves, and forest depths, and fountains softly welling,
And roads that ran soft-shadowed past the open doors,
Of mighty palaces and many a lofty dwelling,
Where all men entered and no master trod their floors.
A land of lovely speech, where every tone was fashioned
By generations of emotion high and sweet,
Of thought and deed and bearing lofty and impassioned;
A land of golden calm, grave forms, and fretless feet.
And every mode and saying of that land gave token
Of limits where no death or evil fortune fell,
And men lived out long lives in proud content unbroken,
For there no man was rich, none poor, but all were well.
And all the earth was common, and no base contriving
Of money of coined gold was needed there or known,
But all men wrought together without greed or striving,
And all the store of all to each man was his own.
From all that busy land, grey town, and peaceful village,
Where never jar was heard, nor wail, nor cry of strife,
From every laden stream and all the fields of tillage,
Arose the murmur and the kindly hum of life.
181
At morning to the fields came forth the men, each neighbour
Hand linked to other, crowned, with wreaths upon their hair,
And all day long with joy they gave their hands to labour,
Moving at will, unhastened, each man to his share.
At noon the women came, the tall fair women, bearing
Baskets of wicker in their ample hands for each,
And learned the day's brief tale, and how the fields were faring,
And blessed them with their lofty beauty and blithe speech.
And when the great day's toil was over, and the shadows
Grew with the flocking stars, the sound of festival
Rose in each city square, and all the country meadows,
Palace, and paven court, and every rustic hall.
Beside smooth streams, where alleys and green gardens meeting
Ran downward to the flood with marble steps, a throng
Came forth of all the folk, at even, gaily greeting,
With echo of sweet converse, jest, and stately song.
In all their great fair cities there was neither seeking
For power of gold, nor greed of lust, nor desperate pain
Of multitudes that starve, or, in hoarse anger breaking,
Beat at the doors of princes, break and fall in vain.
But all the children of that peaceful land, like brothers,
Lofty of spirit, wise, and ever set to learn
The chart of neighbouring souls, the bent and need of others,
Thought only of good deeds, sweet speech, and just return.
And there there was no prison, power of arms, nor palace,
Where prince or judge held sway, for none was needed there;
Long ages since the very names of fraud and malice
Had vanished from men's tongues, and died from all men's care.
And there there were no bonds of contract, deed, or marriage,
No oath, nor any form, to make the word more sure,
For no man dreamed of hurt, dishonour, or miscarriage,
Where every thought was truth, and every heart was pure.
There were no castes of rich or poor, of slave or master,
182
Where all were brothers, and the curse of gold was dead,
But all that wise fair race to kindlier ends and vaster
Moved on together with the same majestic tread.
And all the men and women of that land were fairer
Than even the mightiest of our meaner race can be;
The men like gentle children, great of limb, yet rarer
For wisdom and high thought, like kings for majesty.
And all the women through great ages of bright living,
Grown goodlier of stature, strong, and subtly wise,
Stood equal with the men, calm counsellors, ever giving
The fire and succour of proud faith and dauntless eyes.
And as I journeyed in that land I reached a ruin,
The gateway of a lonely and secluded waste,
A phantom of forgotten time and ancient doing,
Eaten by age and violence, crumbled and defaced.
On its grim outer walls the ancient world's sad glories
Were recorded in fire; upon its inner stone,
Drawn by dead hands, I saw, in tales and tragic stories,
The woe and sickness of an age of fear made known.
And lo, in that grey storehouse, fallen to dust and rotten,
Lay piled the traps and engines of forgotten greed,
The tomes of codes and canons, long disused, forgotten,
The robes and sacred books of many a vanished creed.
An old grave man I found, white-haired and gently spoken,
Who, as I questioned, answered with a smile benign,
'Long years have come and gone since these poor gauds were broken,
Broken and banished from a life made more divine.
'But still we keep them stored as once our sires deemed fitting,
The symbol of dark days and lives remote and strange,
Lest o'er the minds of any there should come unwitting
The thought of some new order and the lust of change.
'If any grow disturbed, we bring them gently hither,
To read the world's grim record and the sombre lore
Massed in these pitiless vaults, and they returning thither,
183
Bear with them quieter thoughts, and make for change no more.'
And thence I journeyed on by one broad way that bore me
Out of that waste, and as I passed by tower and town
I saw amid the limitless plain far out before me
A long low mountain, blue as beryl, and its crown
Was capped by marble roofs that shone like snow for whiteness,
Its foot was deep in gardens, and that blossoming plain
Seemed in the radiant shower of its majestic brightness
A land for gods to dwell in, free from care and pain.
And to and forth from that fair mountain like a river
Ran many a dim grey road, and on them I could see
A multitude of stately forms that seemed for ever
Going and coming in bright bands; and near to me
Was one that in his journey seemed to dream and linger,
Walking at whiles with kingly step, then standing still,
And him I met and asked him, pointing with my finger,
The meaning of the palace and the lofty hill.
Whereto the dreamer: 'Art thou of this land, my brother,
And knowest not the mountain and its crest of walls,
Where dwells the priestless worship of the all-wise mother?
That is the hill of Pallas; those her marble halls!
'There dwell the lords of knowledge and of thought increasing,
And they whom insight and the gleams of song uplift;
And thence as by a hundred conduits flows unceasing
The spring of power and beauty, an eternal gift.'
Still I passed on until I reached at length, not knowing
Whither the tangled and diverging paths might lead,
A land of baser men, whose coming and whose going
Were urged by fear, and hunger, and the curse of greed.
I saw the proud and fortunate go by me, faring
In fatness and fine robes, the poor oppressed and slow,
The faces of bowed men, and piteous women bearing
The burden of perpetual sorrow and the stamp of woe.
184
And tides of deep solicitude and wondering pity
Possessed me, and with eager and uplifted hands
I drew the crowd about me in a mighty city,
And taught the message of those other kindlier lands.
I preached the rule of Faith and brotherly Communion,
The law of Peace and Beauty and the death of Strife,
And painted in great words the horror of disunion,
The vainness of self-worship, and the waste of life.
I preached, but fruitlessly; the powerful from their stations
Rebuked me as an anarch, envious and bad,
And they that served them with lean hands and bitter patience
Smiled only out of hollow orbs, and deemed me mad.
And still I preached, and wrought, and still I bore my message,
For well I knew that on and upward without cease
The spirit works for ever, and by Faith and Presage
That somehow yet the end of human life is Peace.
~ Archibald Lampman,#NFDB
565:I.
The everlasting universe of things
Flows through the mind, and rolls its rapid waves,
Now darknow glittering--now reflecting gloom--
Now lending splendour, where from secret springs
The source of human thought its tribute brings
Of waters--with a sound but half its own,
Such as a feeble brook will oft assume,
In the wild woods, among the mountains lone,
Where waterfalls around it leap for ever,
Where woods and winds contend, and a vast river
Over its rocks ceaselessly bursts and raves.
II.
Thus thou, Ravine of Arvedark, deep Ravine--
Thou many-colour'd, many-voiced vale,
Over whose pines, and crags, and caverns sail
Fast cloud-shadows and sunbeams: awful scene,
Where Power in likeness of the Arve comes down
From the ice-gulfs that gird his secret throne,
Bursting through these dark mountains like the flame
Of lightning through the tempest;--thou dost lie,
Thy giant brood of pines around thee clinging,
Children of elder time, in whose devotion
The chainless winds still come and ever came
To drink their odours, and their mighty swinging
To hearan old and solemn harmony;
Thine earthly rainbows stretch'd across the sweep
Of the aethereal waterfall, whose veil
Robes some unsculptur'd image; the strange sleep
Which when the voices of the desert fail
Wraps all in its own deep eternity;
Thy caverns echoing to the Arve's commotion,
A loud, lone sound no other sound can tame;
Thou art pervaded with that ceaseless motion,
Thou art the path of that unresting sound
Dizzy Ravine! and when I gaze on thee
I seem as in a trance sublime and strange
To muse on my own separate fantasy,
My own, my human mind, which passively
Now renders and receives fast influencings,
Holding an unremitting interchange
With the clear universe of things around;
One legion of wild thoughts, whose wandering wings
Now float above thy darkness, and now rest
Where that or thou art no unbidden guest,
In the still cave of the witch Poesy,
Seeking among the shadows that pass by
Ghosts of all things that are, some shade of thee,
Some phantom, some faint image; till the breast
From which they fled recalls them, thou art there!
III.
Some say that gleams of a remoter world
Visit the soul in sleep, that death is slumber,
And that its shapes the busy thoughts outnumber
Of those who wake and live.I look on high;
Has some unknown omnipotence unfurl'd
The veil of life and death? or do I lie
In dream, and does the mightier world of sleep
Spread far around and inaccessibly
Its circles? For the very spirit fails,
Driven like a homeless cloud from steep to steep
That vanishes among the viewless gales!
Far, far above, piercing the infinite sky,
Mont Blanc appearsstill, snowy, and serene;
Its subject mountains their unearthly forms
Pile around it, ice and rock; broad vales between
Of frozen floods, unfathomable deeps,
Blue as the overhanging heaven, that spread
And wind among the accumulated steeps;
A desert peopled by the storms alone,
Save when the eagle brings some hunter's bone,
And the wolf tracks her there--how hideously
Its shapes are heap'd around! rude, bare, and high,
Ghastly, and scarr'd, and riven. --Is this the scene
Where the old Earthquake-daemon taught her young
Ruin? Were these their toys? or did a sea
Of fire envelop once this silent snow?
None can reply -- all seems eternal now.
The wilderness has a mysterious tongue
Which teaches awful doubt, or faith so mild,
So solemn, so serene, that man may be,
But for such faith, with Nature reconcil'd;
Thou hast a voice, great Mountain, to repeal
Large codes of fraud and woe; not understood
By all, but which the wise, and great, and good
Interpret, or make felt, or deeply feel.
IV.
The fields, the lakes, the forests, and the streams,
Ocean, and all the living things that dwell
Within the daedal earth; lightning, and rain,
Earthquake, and fiery flood, and hurricane,
The torpor of the year when feeble dreams
Visit the hidden buds, or dreamless sleep
Holds every future leaf and flower; the bound
With which from that detested trance they leap;
The works and ways of man, their death and birth,
And that of him and all that his may be;
All things that move and breathe with toil and sound
Are born and die; revolve, subside, and swell.
Power dwells apart in its tranquillity,
Remote, serene, and inaccessible:
And this, the naked countenance of earth,
On which I gaze, even these primeval mountains
Teach the adverting mind. The glaciers creep
Like snakes that watch their prey, from their far fountains,
Slow rolling on; there, many a precipice
Frost and the Sun in scorn of mortal power
Have pil'd: dome, pyramid, and pinnacle,
A city of death, distinct with many a tower
And wall impregnable of beaming ice.
Yet not a city, but a flood of ruin
Is there, that from the boundaries of the sky
Rolls its perpetual stream; vast pines are strewing
Its destin'd path, or in the mangled soil
Branchless and shatter'd stand; the rocks, drawn down
From yon remotest waste, have overthrown
The limits of the dead and living world,
Never to be reclaim'd. The dwelling-place
Of insects, beasts, and birds, becomes its spoil;
Their food and their retreat for ever gone,
So much of life and joy is lost. The race
Of man flies far in dread; his work and dwelling
Vanish, like smoke before the tempest's stream,
And their place is not known. Below, vast caves
Shine in the rushing torrents' restless gleam,
Which from those secret chasms in tumult welling
Meet in the vale, and one majestic River,
The breath and blood of distant lands, for ever
Rolls its loud waters to the ocean-waves,
Breathes its swift vapours to the circling air.
V.
Mont Blanc yet gleams on high:--the power is there,
The still and solemn power of many sights,
And many sounds, and much of life and death.
In the calm darkness of the moonless nights,
In the lone glare of day, the snows descend
Upon that Mountain; none beholds them there,
Nor when the flakes burn in the sinking sun,
Or the star-beams dart through them. Winds contend
Silently there, and heap the snow with breath
Rapid and strong, but silently! Its home
The voiceless lightning in these solitudes
Keeps innocently, and like vapour broods
Over the snow. The secret Strength of things
Which governs thought, and to the infinite dome
Of Heaven is as a law, inhabits thee!
And what were thou, and earth, and stars, and sea,
If to the human mind's imaginings
Silence and solitude were vacancy?
Composed in Switzerland, July, 1816 (see date below). Printed at the end of the History of a Six Weeks' Tour published by Shelley in 1817, and reprinted with Posthumous Poems, 1824. Amongst the Boscombe manuscripts is a draft of this Ode, mainly in pencil, which has been collated by Dr. Garnett.
1.
In the preface of Mary Shelley's History of a Six Weeks Tour
(1817), Shelley writes: "the poem was composed under the immediate impression of the deep and powerful feelings excited by the objects which it attempts to describe\; and, as an undisciplined overflowing of the soul, rests its claim to approbation on an attempt to imitate the untamable
wildness and inaccessible solemnity from which those feelings sprang."
Shelley's prose account of his reaction to the first sight of Mont Blanc is in
a letter written on July 24 to T. L. Peacock.
1-2.
For a prose exposition of what Shelley calls "the intellectual philosophy,"
see his essay On Life: "I confess that I am one of those who am unable
to refuse my assent to the conclusions of those philosophers who assert that
nothing exists but as it is perceived .... The difference is merely nominal
between those two classes of thought which are vulgarly distinguished by
the names of ideas and of external objects. ... The existence of distinct
individual minds ... is likewise found to be a delusion. The words, I,
you, they, are ... merely marks employed to denote the different
modifications of the one mind. ... By the word things is to be
understood any object of thought. ... The relations of things remain
unchanged [in the intellectual philosophy]\; and such is the material of our
knowledge."
53.
Unfurl'd. "Rolled back" or merely "furled" is the meaning required by the
sense of the passage. "Upfurled" has been suggested as the word Shelley intended.
76-83.
For a related argument see Queen Mab, VI, 197-219.
79.
But for such faith. A surviving pencil draft of the poem reads "in such
a faith," which confirms the likelihood that this phrase is intended to mean
"even with such faith alone," rather than "except for such faith."
~ Percy Bysshe Shelley, Mont Blanc - Lines Written In The Vale of Chamouni
,#NFDB
566:A FRAGMENT
PART I
Nec tantum prodere vati,
Quantum scire licet. Venit aetas omnis in unam
Congeriem, miserumque premunt tot saecula pectus.
Lucan, Phars. v. 176.
How wonderful is Death,
Death and his brother Sleep!
One pale as yonder wan and hornd moon,
With lips of lurid blue,
The other glowing like the vital morn,
When throned on ocean's wave
It breathes over the world:
Yet both so passing strange and wonderful!
Hath then the iron-sceptred Skeleton,
Whose reign is in the tainted sepulchres,
To the hell dogs that couch beneath his throne
Cast that fair prey? Must that divinest form,
Which love and admiration cannot view
Without a beating heart, whose azure veins
Steal like dark streams along a field of snow,
Whose outline is as fair as marble clothed
In light of some sublimest mind, decay?
Nor putrefaction's breath
Leave aught of this pure spectacle
But loathsomeness and ruin?
Spare aught but a dark theme,
On which the lightest heart might moralize?
Or is it but that downy-wingd slumbers
Have charmed their nurse coy Silence near her lids
To watch their own repose?
Will they, when morning's beam
Flows through those wells of light,
Seek far from noise and day some western cave,
Where woods and streams with soft and pausing winds
A lulling murmur weave?
Ianthe doth not sleep
The dreamless sleep of death:
Nor in her moonlight chamber silently
Doth Henry hear her regular pulses throb,
Or mark her delicate cheek
With interchange of hues mock the broad moon.
Outwatching weary night,
Without assured reward.
Her dewy eyes are closed;
On their translucent lids, whose texture fine
Scarce hides the dark blue orbs that burn below
With unapparent fire,
The baby Sleep is pillowed:
Her golden tresses shade
The bosom's stainless pride,
Twining like tendrils of the parasite
Around a marble column.
Hark! whence that rushing sound?
'Tis like a wondrous strain that sweeps
Around a lonely ruin
When west winds sigh and evening waves respond
In whispers from the shore:
'Tis wilder than the unmeasured notes
Which from the unseen lyres of dells and groves
The genii of the breezes sweep.
Floating on waves of music and of light,
The chariot of the Daemon of the World
Descends in silent power:
Its shape reposed within: slight as some cloud
That catches but the palest tinge of day
When evening yields to night,
Bright as that fibrous woof when stars indue
Its transitory robe.
Four shapeless shadows bright and beautiful
Draw that strange car of glory, reins of light
Check their unearthly speed; they stop and fold
Their wings of braided air:
The Daemon leaning from the ethereal car
Gazed on the slumbering maid.
Human eye hath ne'er beheld
A shape so wild, so bright, so beautiful,
As that which o'er the maiden's charmd sleep
Waving a starry wand,
Hung like a mist of light.
Such sounds as breathed around like odorous winds
Of wakening spring arose,
Filling the chamber and the moonlight sky.
Maiden, the world's supremest spirit
Beneath the shadow of her wings
Folds all thy memory doth inherit
From ruin of divinest things,
Feelings that lure thee to betray,
And light of thoughts that pass away.
For thou hast earned a mighty boon,
The truths which wisest poets see
Dimly, thy mind may make its own,
Rewarding its own majesty,
Entranced in some diviner mood
Of self-oblivious solitude.
Custom, and Faith, and Power thou spurnest;
From hate and awe thy heart is free;
Ardent and pure as day thou burnest,
For dark and cold mortality
A living light, to cheer it long,
The watch-fires of the world among.
Therefore from nature's inner shrine,
Where gods and fiends in worship bend,
Majestic spirit, be it thine
The flame to seize, the veil to rend,
Where the vast snake Eternity
In charmd sleep doth ever lie.
All that inspires thy voice of love,
Or speaks in thy unclosing eyes,
Or through thy frame doth burn or move,
Or think or feel, awake, arise!
Spirit, leave for mine and me
Earth's unsubstantial mimicry!
It ceased, and from the mute and moveless frame
A radiant spirit arose,
All beautiful in naked purity.
Robed in its human hues it did ascend,
Disparting as it went the silver clouds,
It moved towards the car, and took its seat
Beside the Daemon shape.
Obedient to the sweep of ary song,
The mighty ministers
Unfurled their prismy wings.
The magic car moved on;
The night was fair, innumerable stars
Studded heaven's dark blue vault;
The eastern wave grew pale
With the first smile of morn.
The magic car moved on.
From the swift sweep of wings
The atmosphere in flaming sparkles flew;
And where the burning wheels
Eddied above the mountain's loftiest peak
Was traced a line of lightning.
Now far above a rock the utmost verge
Of the wide earth it flew,
The rival of the Andes, whose dark brow
Frowned o'er the silver sea.
Far, far below the chariot's stormy path,
Calm as a slumbering babe,
Tremendous ocean lay.
Its broad and silent mirror gave to view
The pale and waning stars,
The chariot's fiery track,
And the grey light of morn
Tingeing those fleecy clouds
That cradled in their folds the infant dawn.
The chariot seemed to fly
Through the abyss of an immense concave,
Radiant with million constellations, tinged
With shades of infinite colour,
And semicircled with a belt
Flashing incessant meteors.
As they approached their goal,
The wingd shadows seemed to gather speed.
The sea no longer was distinguished; earth
Appeared a vast and shadowy sphere, suspended
In the black concave of heaven
With the sun's cloudless orb,
Whose rays of rapid light
Parted around the chariot's swifter course,
And fell like ocean's feathery spray
Dashed from the boiling surge
Before a vessel's prow.
The magic car moved on.
Earth's distant orb appeared
The smallest light that twinkles in the heavens,
Whilst round the chariot's way
Innumerable systems widely rolled,
And countless spheres diffused
An ever varying glory.
It was a sight of wonder! Some were horned.
And like the moon's argentine crescent hung
In the dark dome of heaven; some did shed
A clear mild beam like Hesperus, while the sea
Yet glows with fading sunlight; others dashed
Athwart the night with trains of bickering fire,
Like spherd worlds to death and ruin driven;
Some shone like stars, and as the chariot passed
Bedimmed all other light.
Spirit of Nature! here
In this interminable wilderness
Of worlds, at whose involved immensity
Even soaring fancy staggers,
Here is thy fitting temple.
Yet not the lightest leaf
That quivers to the passing breeze
Is less instinct with thee,
Yet not the meanest worm,
That lurks in graves and fattens on the dead,
Less shares thy eternal breath.
Spirit of Nature! thou
Imperishable as this glorious scene,
Here is thy fitting temple.
If solitude hath ever led thy steps
To the shore of the immeasurable sea,
And thou hast lingered there
Until the sun's broad orb
Seemed resting on the fiery line of ocean,
Thou must have marked the braided webs of gold
That without motion hang
Over the sinking sphere:
Thou must have marked the billowy mountain clouds,
Edged with intolerable radiancy,
Towering like rocks of jet
Above the burning deep:
And yet there is a moment
When the sun's highest point
Peers like a star o'er ocean's western edge,
When those far clouds of feathery purple gleam
Like fairy lands girt by some heavenly sea:
Then has thy rapt imagination soared
Where in the midst of all existing things
The temple of the mightiest Daemon stands.
Yet not the golden islands
That gleam amid yon flood of purple light,
Nor the feathery curtains
That canopy the sun's resplendent couch,
Nor the burnished ocean waves
Paving that gorgeous dome,
So fair, so wonderful a sight
As the eternal temple could afford.
The elements of all that human thought
Can frame of lovely or sublime, did join
To rear the fabric of the fane, nor aught
Of earth may image forth its majesty.
Yet likest evening's vault that fary hall,
As heaven low resting on the wave it spread
Its floors of flashing light,
Its vast and azure dome;
And on the verge of that obscure abyss
Where crystal battlements o'erhang the gulf
Of the dark world, ten thousand spheres diffuse
Their lustre through its adamantine gates.
The magic car no longer moved;
The Daemon and the Spirit
Entered the eternal gates.
Those clouds of ary gold
That slept in glittering billows
Beneath the azure canopy,
With the ethereal footsteps trembled not;
While slight and odorous mists
Floated to strains of thrilling melody
Through the vast columns and the pearly shrines.
The Daemon and the Spirit
Approached the overhanging battlement,
Below lay stretched the boundless universe!
There, far as the remotest line
That limits swift imagination's flight,
Unending orbs mingled in mazy motion,
Immutably fulfilling
Eternal Nature's law.
Above, below, around,
The circling systems formed
A wilderness of harmony,
Each with undeviating aim
In eloquent silence through the depths of space
Pursued its wondrous way.
Awhile the Spirit paused in ecstasy.
Yet soon she saw, as the vast spheres swept by,
Strange things within their belted orbs appear.
Like animated frenzies, dimly moved
Shadows, and skeletons, and fiendly shapes,
Thronging round human graves, and o'er the dead
Sculpturing records for each memory
In verse, such as malignant gods pronounce,
Blasting the hopes of men, when heaven and hell
Confounded burst in ruin o'er the world:
And they did build vast trophies, instruments
Of murder, human bones, barbaric gold,
Skins torn from living men, and towers of skulls
With sightless holes gazing on blinder heaven,
Mitres, and crowns, and brazen chariots stained
With blood, and scrolls of mystic wickedness,
The sanguine codes of venerable crime.
The likeness of a thrond king came by,
When these had passed, bearing upon his brow
A threefold crown; his countenance was calm,
His eye severe and cold; but his right hand
Was charged with bloody coin, and he did gnaw
By fits, with secret smiles, a human heart
Concealed beneath his robe; and motley shapes,
A multitudinous throng, around him knelt,
With bosoms bare, and bowed heads, and false looks
Of true submission, as the sphere rolled by.
Brooking no eye to witness their foul shame,
Which human hearts must feel, while human tongues
Tremble to speak, they did rage horribly,
Breathing in self-contempt fierce blasphemies
Against the Daemon of the World, and high
Hurling their armd hands where the pure Spirit,
Serene and inaccessibly secure,
Stood on an isolated pinnacle,
The flood of ages combating below,
The depth of the unbounded universe
Above, and all around
Necessity's unchanging harmony.
PART II
O happy Earth! reality of Heaven!
To which those restless powers that ceaselessly
Throng through the human universe aspire;
Thou consummation of all mortal hope!
Thou glorious prize of blindly-working will!
Whose rays, diffused throughout all space and time,
Verge to one point and blend for ever there:
Of purest spirits thou pure dwelling-place!
Where care and sorrow, impotence and crime,
Languor, disease, and ignorance dare not come:
O happy Earth, reality of Heaven!
Genius has seen thee in her passionate dreams,
And dim forebodings of thy loveliness,
Haunting the human heart, have there entwined
Those rooted hopes, that the proud Power of Evil
Shall not for ever on this fairest world
Shake pestilence and war, or that his slaves
With blasphemy for prayer, and human blood
For sacrifice, before his shrine for ever
In adoration bend, or Erebus
With all its banded fiends shall not uprise
To overwhelm in envy and revenge
The dauntless and the good, who dare to hurl
Defiance at his throne, girt tho' it be
With Death's omnipotence. Thou hast beheld
His empire, o'er the present and the past;
It was a desolate sightnow gaze on mine,
Futurity. Thou hoary giant Time,
Render thou up thy half-devoured babes,
And from the cradles of eternity,
Where millions lie lulled to their portioned sleep
By the deep murmuring stream of passing things,
Tear thou that gloomy shroud.Spirit, behold
Thy glorious destiny!
The Spirit saw
The vast frame of the renovated world
Smile in the lap of Chaos, and the sense
Of hope thro' her fine texture did suffuse
Such varying glow, as summer evening casts
On undulating clouds and deepening lakes.
Like the vague sighings of a wind at even,
That wakes the wavelets of the slumbering sea
And dies on the creation of its breath,
And sinks and rises, fails and swells by fits,
Was the sweet stream of thought that with wild motion
Flowed o'er the Spirit's human sympathies.
The mighty tide of thought had paused awhile,
Which from the Daemon now like Ocean's stream
Again began to pour.
To me is given
The wonders of the human world to keep
Space, matter, time and mindlet the sight
Renew and strengthen all thy failing hope.
All things are recreated, and the flame
Of consentaneous love inspires all life:
The fertile bosom of the earth gives suck
To myriads, who still grow beneath her care,
Rewarding her with their pure perfectness:
The balmy breathings of the wind inhale
Her virtues, and diffuse them all abroad:
Health floats amid the gentle atmosphere,
Glows in the fruits, and mantles on the stream;
No storms deform the beaming brow of heaven,
Nor scatter in the freshness of its pride
The foliage of the undecaying trees;
But fruits are ever ripe, flowers ever fair,
And Autumn proudly bears her matron grace,
Kindling a flush on the fair cheek of Spring,
Whose virgin bloom beneath the ruddy fruit
Reflects its tint and blushes into love.
The habitable earth is full of bliss;
Those wastes of frozen billows that were hurled
By everlasting snow-storms round the poles,
Where matter dared not vegetate nor live,
But ceaseless frost round the vast solitude
Bound its broad zone of stillness, are unloosed;
And fragrant zephyrs there from spicy isles
Ruffle the placid ocean-deep, that rolls
Its broad, bright surges to the sloping sand,
Whose roar is wakened into echoings sweet
To murmur through the heaven-breathing groves
And melodise with man's blest nature there.
The vast tract of the parched and sandy waste
Now teems with countless rills and shady woods,
Corn-fields and pastures and white cottages;
And where the startled wilderness did hear
A savage conqueror stained in kindred blood,
Hymning his victory, or the milder snake
Crushing the bones of some frail antelope
Within his brazen foldsthe dewy lawn,
Offering sweet incense to the sunrise, smiles
To see a babe before his mother's door,
Share with the green and golden basilisk
That comes to lick his feet, his morning's meal.
Those trackless deeps, where many a weary sail
Has seen, above the illimitable plain,
Morning on night and night on morning rise,
Whilst still no land to greet the wanderer spread
Its shadowy mountains on the sunbright sea,
Where the loud roarings of the tempest-waves
So long have mingled with the gusty wind
In melancholy loneliness, and swept
The desert of those ocean solitudes,
But vocal to the sea-bird's harrowing shriek,
The bellowing monster, and the rushing storm.
Now to the sweet and many-mingling sounds
Of kindliest human impulses respond:
Those lonely realms bright garden-isles begem,
With lightsome clouds and shining seas between,
And fertile valleys, resonant with bliss,
Whilst green woods overcanopy the wave,
Which like a toil-worn labourer leaps to shore,
To meet the kisses of the flowerets there.
Man chief perceives the change, his being notes
The gradual renovation, and defines
Each movement of its progress on his mind.
Man, where the gloom of the long polar night
Lowered o'er the snow-clad rocks and frozen soil,
Where scarce the hardiest herb that braves the frost
Basked in the moonlight's ineffectual glow,
Shrank with the plants, and darkened with the night:
Nor where the tropics bound the realms of day
With a broad belt of mingling cloud and flame,
Where blue mists through the unmoving atmosphere
Scattered the seeds of pestilence, and fed
Unnatural vegetation, where the land
Teemed with all earthquake, tempest and disease,
Was man a nobler being; slavery
Had crushed him to his country's blood-stained dust.
Even where the milder zone afforded man
A seeming shelter, yet contagion there,
Blighting his being with unnumbered ills,
Spread like a quenchless fire; nor truth availed
Till late to arrest its progress, or create
That peace which first in bloodless victory waved
Her snowy standard o'er this favoured clime:
There man was long the train-bearer of slaves,
The mimic of surrounding misery,
The jackal of ambition's lion-rage,
The bloodhound of religion's hungry zeal.
Here now the human being stands adorning
This loveliest earth with taintless body and mind:
Blest from his birth with all bland impulses,
Which gently in his noble bosom wake
All kindly passions and all pure desires.
Him, still from hope to hope the bliss pursuing,
Which from the exhaustless lore of human weal
Dawns on the virtuous mind, the thoughts that rise
In time-destroying infiniteness gift
With self-enshrined eternity, that mocks
The unprevailing hoariness of age,
And man, once fleeting o'er the transient scene
Swift as an unremembered vision, stands
Immortal upon earth: no longer now
He slays the beast that sports around his dwelling
And horribly devours its mangled flesh,
Or drinks its vital blood, which like a stream
Of poison thro' his fevered veins did flow
Feeding a plague that secretly consumed
His feeble frame, and kindling in his mind
Hatred, despair, and fear and vain belief,
The germs of misery, death, disease, and crime.
No longer now the wingd habitants,
That in the woods their sweet lives sing away,
Flee from the form of man; but gather round,
And prune their sunny feathers on the hands
Which little children stretch in friendly sport
Towards these dreadless partners of their play.
All things are void of terror: man has lost
His desolating privilege, and stands
An equal amidst equals: happiness
And science dawn though late upon the earth;
Peace cheers the mind, health renovates the frame;
Disease and pleasure cease to mingle here,
Reason and passion cease to combat there;
Whilst mind unfettered o'er the earth extends
Its all-subduing energies, and wields
The sceptre of a vast dominion there.
Mild is the slow necessity of death:
The tranquil spirit fails beneath its grasp,
Without a groan, almost without a fear,
Resigned in peace to the necessity,
Calm as a voyager to some distant land,
And full of wonder, full of hope as he.
The deadly germs of languor and disease
Waste in the human frame, and Nature gifts
With choicest boons her human worshippers.
How vigorous now the athletic form of age!
How clear its open and unwrinkled brow!
Where neither avarice, cunning, pride, or care,
Had stamped the seal of grey deformity
On all the mingling lineaments of time.
How lovely the intrepid front of youth!
How sweet the smiles of taintless infancy.
Within the massy prison's mouldering courts,
Fearless and free the ruddy children play,
Weaving gay chaplets for their innocent brows
With the green ivy and the red wall-flower,
That mock the dungeon's unavailing gloom;
The ponderous chains, and gratings of strong iron,
There rust amid the accumulated ruins
Now mingling slowly with their native earth:
There the broad beam of day, which feebly once
Lighted the cheek of lean captivity
With a pale and sickly glare, now freely shines
On the pure smiles of infant playfulness:
No more the shuddering voice of hoarse despair
Peals through the echoing vaults, but soothing notes
Of ivy-fingered winds and gladsome birds
And merriment are resonant around.
The fanes of Fear and Falsehood hear no more
The voice that once waked multitudes to war
Thundering thro' all their aisles: but now respond
To the death dirge of the melancholy wind:
It were a sight of awfulness to see
The works of faith and slavery, so vast,
So sumptuous, yet withal so perishing!
Even as the corpse that rests beneath their wall.
A thousand mourners deck the pomp of death
To-day, the breathing marble glows above
To decorate its memory, and tongues
Are busy of its life: to-morrow, worms
In silence and in darkness seize their prey.
These ruins soon leave not a wreck behind:
Their elements, wide-scattered o'er the globe,
To happier shapes are moulded, and become
Ministrant to all blissful impulses:
Thus human things are perfected, and earth,
Even as a child beneath its mother's love,
Is strengthened in all excellence, and grows
Fairer and nobler with each passing year.
Now Time his dusky pennons o'er the scene
Closes in steadfast darkness, and the past
Fades from our charmd sight. My task is done:
Thy lore is learned. Earth's wonders are thine own.
With all the fear and all the hope they bring.
My spells are past: the present now recurs.
Ah me! a pathless wilderness remains
Yet unsubdued by man's reclaiming hand.
Yet, human Spirit, bravely hold thy course,
Let virtue teach thee firmly to pursue
The gradual paths of an aspiring change:
For birth and life and death, and that strange state
Before the naked powers that thro' the world
Wander like winds have found a human home,
All tend to perfect happiness, and urge
The restless wheels of being on their way,
Whose flashing spokes, instinct with infinite life,
Bicker and burn to gain their destined goal:
For birth but wakes the universal mind
Whose mighty streams might else in silence flow
Thro' the vast world, to individual sense
Of outward shows, whose unexperienced shape
New modes of passion to its frame may lend;
Life is its state of action, and the store
Of all events is aggregated there
That variegate the eternal universe;
Death is a gate of dreariness and gloom,
That leads to azure isles and beaming skies
And happy regions of eternal hope.
Therefore, O Spirit! fearlessly bear on:
Though storms may break the primrose on its stalk,
Though frosts may blight the freshness of its bloom,
Yet spring's awakening breath will woo the earth,
To feed with kindliest dews its favourite flower,
That blooms in mossy banks and darksome glens,
Lighting the green wood with its sunny smile.
Fear not then, Spirit, death's disrobing hand,
So welcome when the tyrant is awake,
So welcome when the bigot's hell-torch flares;
'Tis but the voyage of a darksome hour,
The transient gulf-dream of a startling sleep.
For what thou art shall perish utterly,
But what is thine may never cease to be;
Death is no foe to virtue: earth has seen
Love's brightest roses on the scaffold bloom,
Mingling with freedom's fadeless laurels there,
And presaging the truth of visioned bliss.
Are there not hopes within thee, which this scene
Of linked and gradual being has confirmed?
Hopes that not vainly thou, and living fires
Of mind as radiant and as pure as thou,
Have shone upon the paths of menreturn,
Surpassing Spirit, to that world, where thou
Art destined an eternal war to wage
With tyranny and falsehood, and uproot
The germs of misery from the human heart.
Thine is the hand whose piety would soothe
The thorny pillow of unhappy crime,
Whose impotence an easy pardon gains,
Watching its wanderings as a friend's disease:
Thine is the brow whose mildness would defy
Its fiercest rage, and brave its sternest will,
When fenced by power and master of the world.
Thou art sincere and good; of resolute mind,
Free from heart-withering custom's cold control,
Of passion lofty, pure and unsubdued.
Earth's pride and meanness could not vanquish thee.
And therefore art thou worthy of the boon
Which thou hast now received: virtue shall keep
Thy footsteps in the path that thou hast trod,
And many days of beaming hope shall bless
Thy spotless life of sweet and sacred love.
Go, happy one, and give that bosom joy
Whose sleepless spirit waits to catch
Light, life and rapture from thy smile.
The Daemon called its wingd ministers.
Speechless with bliss the Spirit mounts the car,
That rolled beside the crystal battlement,
Bending her beamy eyes in thankfulness.
The burning wheels inflame
The steep descent of Heaven's untrodden way.
Fast and far the chariot flew:
The mighty globes that rolled
Around the gate of the Eternal Fane
Lessened by slow degrees, and soon appeared
Such tiny twinklers as the planet orbs
That ministering on the solar power
With borrowed light pursued their narrower way.
Earth floated then below:
The chariot paused a moment;
The Spirit then descended:
And from the earth departing
The shadows with swift wings
Speeded like thought upon the light of Heaven.
The Body and the Soul united then,
A gentle start convulsed Ianthe's frame:
Her veiny eyelids quietly unclosed;
Moveless awhile the dark blue orbs remained:
She looked around in wonder and beheld
Henry, who kneeled in silence by her couch,
Watching her sleep with looks of speechless love,
And the bright beaming stars
That through the casement shone.
~ Percy Bysshe Shelley, The Daemon Of The World
,#NFDB
567:1.
Thou hast made me endless, such is thy pleasure. This frail vessel thou emptiest again and again, and fillest it ever with fresh life.
This little flute of a reed thou hast carried over hills and dales, and hast breathed through it melodies eternally new.
At the immortal touch of thy hands my little heart loses its limits in joy and gives birth to utterance ineffable.
Thy infinite gifts come to me only on these very small hands of mine. Ages pass, and still thou pourest, and still there is room to fill.
2.
When thou commandest me to sing it seems that my heart would break with pride; and I look to thy face, and tears come to my eyes.
All that is harsh and dissonant in my life melts into one sweet harmony - and my adoration spreads wings like a glad bird on its flight across the sea.
I know thou takest pleasure in my singing. I know that only as a singer I come before thy presence.
I touch by the edge of the far-spreading wing of my song thy feet which I could never aspire to reach.
Drunk with the joy of singing I forget myself and call thee friend who art my lord.
3.
I know not how thou singest, my master! I ever listen in silent amazement.
The light of thy music illumines the world. The life breath of thy music runs from sky to sky. The holy stream of thy music breaks through all stony obstacles and rushes on.
My heart longs to join in thy song, but vainly struggles for a voice. I would speak, but speech breaks not into song, and I cry out baffled. Ah, thou hast made my heart captive in the endless meshes of thy music, my master!
4.
Life of my life, I shall ever try to keep my body pure, knowing that thy living touch is upon all my limbs.
I shall ever try to keep all untruths out from my thoughts, knowing that thou art that truth which has kindled the light of reason in my mind.
I shall ever try to drive all evils away from my heart and keep my love in flower, knowing that thou hast thy seat in the inmost shrine of my heart.
And it shall be my endeavour to reveal thee in my actions, knowing it is thy power gives me strength to act.
5.
I ask for a moment's indulgence to sit by thy side. The works that I have in hand I will finish afterwards.
Away from the sight of thy face my heart knows no rest nor respite, and my work becomes an endless toil in a shoreless sea of toil.
Today the summer has come at my window with its sighs and murmurs; and the bees are plying their minstrelsy at the court of the flowering grove.
Now it is time to sit quite, face to face with thee, and to sing dedication of life in this silent and overflowing leisure.
6.
Pluck this little flower and take it, delay not! I fear lest it droop and drop into the dust.
I may not find a place in thy garland, but honour it with a touch of pain from thy hand and pluck it. I fear lest the day end before I am aware, and the time of offering go by.
Though its colour be not deep and its smell be faint, use this flower in thy service and pluck it while there is time.
7.
My song has put off her adornments. She has no pride of dress and decoration. Ornaments would mar our union; they would come between thee and me; their jingling would drown thy whispers.
My poet's vanity dies in shame before thy sight. O master poet, I have sat down at thy feet. Only let me make my life simple and straight, like a flute of reed for thee to fill with music.
8.
The child who is decked with prince's robes and who has jewelled chains round his neck loses all pleasure in his play; his dress hampers him at every step.
In fear that it may be frayed, or stained with dust he keeps himself from the world, and is afraid even to move.
Mother, it is no gain, thy bondage of finery, if it keeps one shut off from the healthful dust of the earth, if it rob one of the right of entrance to the great fair of common human life.
9.
O Fool, try to carry thyself upon thy own shoulders! O beggar, to come beg at thy own door!
Leave all thy burdens on his hands who can bear all, and never look behind in regret.
Thy desire at once puts out the light from the lamp it touches with its breath. It is unholy - take not thy gifts through its unclean hands. Accept only what is offered by sacred love.
10.
Here is thy footstool and there rest thy feet where live the poorest, and lowliest, and lost.
When I try to bow to thee, my obeisance cannot reach down to the depth where thy feet rest among the poorest, and lowliest, and lost.
Pride can never approach to where thou walkest in the clothes of the humble among the poorest, and lowliest, and lost.
My heart can never find its way to where thou keepest company with the companionless among the poorest, the lowliest, and the lost.
11.
Leave this chanting and singing and telling of beads! Whom dost thou worship in this lonely dark corner of a temple with doors all shut? Open thine eyes and see thy God is not before thee!
He is there where the tiller is tilling the hard ground and where the pathmaker is breaking stones. He is with them in sun and in shower, and his garment is covered with dust. Put of thy holy mantle and even like him come down on the dusty soil!
Deliverance? Where is this deliverance to be found? Our master himself has joyfully taken upon him the bonds of creation; he is bound with us all for ever.
Come out of thy meditations and leave aside thy flowers and incense! What harm is there if thy clothes become tattered and stained? Meet him and stand by him in toil and in sweat of thy brow.
12.
The time that my journey takes is long and the way of it long.
I came out on the chariot of the first gleam of light, and pursued my voyage through the wildernesses of worlds leaving my track on many a star and planet.
It is the most distant course that comes nearest to thyself, and that training is the most intricate which leads to the utter simplicity of a tune.
The traveller has to knock at every alien door to come to his own, and one has to wander through all the outer worlds to reach the innermost shrine at the end.
My eyes strayed far and wide before I shut them and said 'Here art thou!'
The question and the cry 'Oh, where?' melt into tears of a thousand streams and deluge the world with the flood of the assurance 'I am!'
13.
The song that I came to sing remains unsung to this day. I have spent my days in stringing and in unstringing my instrument.
The time has not come true, the words have not been rightly set; only there is the agony of wishing in my heart.
The blossom has not opened; only the wind is sighing by. I have not seen his face, nor have I listened to his voice; only I have heard his gentle footsteps from the road before my house.
The livelong day has passed in spreading his seat on the floor; but the lamp has not been lit and I cannot ask him into my house.
I live in the hope of meeting with him; but this meeting is not yet.
14.
My desires are many and my cry is pitiful, but ever didst thou save me by hard refusals; and this strong mercy has been wrought into my life through and through.
Day by day thou art making me worthy of the simple, great gifts that thou gavest to me unasked - this sky and the light, this body and the life and the mind - saving me from perils of overmuch desire.
There are times when I languidly linger and times when I awaken and hurry in search of my goal; but cruelly thou hidest thyself from before me.
Day by day thou art making me worthy of thy full acceptance by refusing me ever and anon, saving me from perils of weak, uncertain desire.
15.
I am here to sing thee songs. In this hall of thine I have a corner seat.
In thy world I have no work to do; my useless life can only break out in tunes without a purpose.
When the hour strikes for thy silent worship at the dark temple of midnight, command me, my master, to stand before thee to sing.
When in the morning air the golden harp is tuned, honour me, commanding my presence.
16.
I have had my invitation to this world's festival, and thus my life has been blessed. My eyes have seen and my ears have heard.
It was my part at this feast to play upon my instrument, and I have done all I could.
Now, I ask, has the time come at last when I may go in and see thy face and offer thee my silent salutation?
17.
I am only waiting for love to give myself up at last into his hands. That is why it is so late and why I have been guilty of such omissions.
They come with their laws and their codes to bind me fast; but I evade them ever, for I am only waiting for love to give myself up at last into his hands.
People blame me and call me heedless; I doubt not they are right in their blame.
The market day is over and work is all done for the busy. Those who came to call me in vain have gone back in anger. I am only waiting for love to give myself up at last into his hands.
18.
Clouds heap upon clouds and it darkens. Ah, love, why dost thou let me wait outside at the door all alone?
In the busy moments of the noontide work I am with the crowd, but on this dark lonely day it is only for thee that I hope.
If thou showest me not thy face, if thou leavest me wholly aside, I know not how I am to pass these long, rainy hours.
I keep gazing on the far-away gloom of the sky, and my heart wanders wailing with the restless wind.
19.
If thou speakest not I will fill my heart with thy silence and endure it. I will keep still and wait like the night with starry vigil and its head bent low with patience.
The morning will surely come, the darkness will vanish, and thy voice pour down in golden streams breaking through the sky.
Then thy words will take wing in songs from every one of my birds' nests, and thy melodies will break forth in flowers in all my forest groves.
20.
On the day when the lotus bloomed, alas, my mind was straying, and I knew it not. My basket was empty and the flower remained unheeded.
Only now and again a sadness fell upon me, and I started up from my dream and felt a sweet trace of a strange fragrance in the south wind.
That vague sweetness made my heart ache with longing and it seemed to me that is was the eager breath of the summer seeking for its completion.
I knew not then that it was so near, that it was mine, and that this perfect sweetness had blossomed in the depth of my own heart.
21.
I must launch out my boat. The languid hours pass by on the shore - Alas for me!
The spring has done its flowering and taken leave. And now with the burden of faded futile flowers I wait and linger.
The waves have become clamorous, and upon the bank in the shady lane the yellow leaves flutter and fall.
What emptiness do you gaze upon! Do you not feel a thrill passing through the air with the notes of the far-away song floating from the other shore?
22.
In the deep shadows of the rainy July, with secret steps, thou walkest, silent as night, eluding all watchers.
Today the morning has closed its eyes, heedless of the insistent calls of the loud east wind, and a thick veil has been drawn over the ever-wakeful blue sky.
The woodlands have hushed their songs, and doors are all shut at every house. Thou art the solitary wayfarer in this deserted street. Oh my only friend, my best beloved, the gates are open in my house - do not pass by like a dream.
23.
Art thou abroad on this stormy night on thy journey of love, my friend? The sky groans like one in despair.
I have no sleep tonight. Ever and again I open my door and look out on the darkness, my friend!
I can see nothing before me. I wonder where lies thy path!
By what dim shore of the ink-black river, by what far edge of the frowning forest, through what mazy depth of gloom art thou threading thy course to come to me, my friend?
24.
If the day is done, if birds sing no more, if the wind has flagged tired, then draw the veil of darkness thick upon me, even as thou hast wrapt the earth with the coverlet of sleep and tenderly closed the petals of the drooping lotus at dusk.
From the traveller, whose sack of provisions is empty before the voyage is ended, whose garment is torn and dustladen, whose strength is exhausted, remove shame and poverty, and renew his life like a flower under the cover of thy kindly night.
25.
In the night of weariness let me give myself up to sleep without struggle, resting my trust upon thee.
Let me not force my flagging spirit into a poor preparation for thy worship.
It is thou who drawest the veil of night upon the tired eyes of the day to renew its sight in a fresher gladness of awakening.
26.
He came and sat by my side but I woke not. What a cursed sleep it was, O miserable me!
He came when the night was still; he had his harp in his hands, and my dreams became resonant with its melodies.
Alas, why are my nights all thus lost? Ah, why do I ever miss his sight whose breath touches my sleep?
27.
Light, oh where is the light? Kindle it with the burning fire of desire!
There is the lamp but never a flicker of a flame - is such thy fate, my heart? Ah, death were better by far for thee!
Misery knocks at thy door, and her message is that thy lord is wakeful, and he calls thee to the love-tryst through the darkness of night.
The sky is overcast with clouds and the rain is ceaseless. I know not what this is that stirs in me - I know not its meaning.
A moment's flash of lightning drags down a deeper gloom on my sight, and my heart gropes for the path to where the music of the night calls me.
Light, oh where is the light! Kindle it with the burning fire of desire! It thunders and the wind rushes screaming through the void. The night is black as a black stone. Let not the hours pass by in the dark. Kindle the lamp of love with thy life.
28.
Obstinate are the trammels, but my heart aches when I try to break them.
Freedom is all I want, but to hope for it I feel ashamed.
I am certain that priceless wealth is in thee, and that thou art my best friend, but I have not the heart to sweep away the tinsel that fills my room.
The shroud that covers me is a shroud of dust and death; I hate it, yet hug it in love.
My debts are large, my failures great, my shame secret and heavy; yet when I come to ask for my good, I quake in fear lest my prayer be granted.
29.
He whom I enclose with my name is weeping in this dungeon. I am ever busy building this wall all around; and as this wall goes up into the sky day by day I lose sight of my true being in its dark shadow.
I take pride in this great wall, and I plaster it with dust and sand lest a least hole should be left in this name; and for all the care I take I lose sight of my true being.
30.
I came out alone on my way to my tryst. But who is this that follows me in the silent dark?
I move aside to avoid his presence but I escape him not.
He makes the dust rise from the earth with his swagger; he adds his loud voice to every word that I utter.
He is my own little self, my lord, he knows no shame; but I am ashamed to come to thy door in his company.
31.
'Prisoner, tell me, who was it that bound you?'
'It was my master,' said the prisoner. 'I thought I could outdo everybody in the world in wealth and power, and I amassed in my own treasure-house the money due to my king. When sleep overcame me I lay upon the bad that was for my lord, and on waking up I found I was a prisoner in my own treasure-house.'
'Prisoner, tell me, who was it that wrought this unbreakable chain?'
'It was I,' said the prisoner, 'who forged this chain very carefully. I thought my invincible power would hold the world captive leaving me in a freedom undisturbed. Thus night and day I worked at the chain with huge fires and cruel hard strokes. When at last the work was done and the links were complete and unbreakable, I found that it held me in its grip.'
32.
By all means they try to hold me secure who love me in this world. But it is otherwise with thy love which is greater than theirs, and thou keepest me free.
Lest I forget them they never venture to leave me alone. But day passes by after day and thou art not seen.
If I call not thee in my prayers, if I keep not thee in my heart, thy love for me still waits for my love.
33.
When it was day they came into my house and said, 'We shall only take the smallest room here.'
They said, 'We shall help you in the worship of your God and humbly accept only our own share in his grace'; and then they took their seat in a corner and they sat quiet and meek.
But in the darkness of night I find they break into my sacred shrine, strong and turbulent, and snatch with unholy greed the offerings from God's altar.
34.
Let only that little be left of me whereby I may name thee my all.
Let only that little be left of my will whereby I may feel thee on every side, and come to thee in everything, and offer to thee my love every moment.
Let only that little be left of me whereby I may never hide thee.
Let only that little of my fetters be left whereby I am bound with thy will, and thy purpose is carried out in my life - and that is the fetter of thy love.
35.
Where the mind is without fear and the head is held high; Where knowledge is free; Where the world has not been broken up into fragments by narrow domestic walls; Where words come out from the depth of truth; Where tireless striving stretches its arms towards perfection; Where the clear stream of reason has not lost its way into the dreary desert sand of dead habit; Where the mind is led forward by thee into ever-widening thought and action- Into that heaven of freedom, my Father, let my country awake.
36.
This is my prayer to thee, my lord - strike, strike at the root of penury in my heart. Give me the strength lightly to bear my joys and sorrows. Give me the strength to make my love fruitful in service. Give me the strength never to disown the poor or bend my knees before insolent might. Give me the strength to raise my mind high above daily trifles. And give me the strength to surrender my strength to thy will with love.
37.
I thought that my voyage had come to its end at the last limit of my power, - that the path before me was closed, that provisions were exhausted and the time come to take shelter in a silent obscurity.
But I find that thy will knows no end in me. And when old words die out on the tongue, new melodies break forth from the heart; and where the old tracks are lost, new country is revealed with its wonders.
38.
That I want thee, only thee - let my heart repeat without end. All desires that distract me, day and night, are false and empty to the core.
As the night keeps hidden in its gloom the petition for light, even thus in the depth of my unconsciousness rings the cry - 'I want thee, only thee'.
As the storm still seeks its end in peace when it strikes against peace with all its might, even thus my rebellion strikes against thy love and still its cry is - 'I want thee, only thee'.
39.
When the heart is hard and parched up, come upon me with a shower of mercy.
When grace is lost from life, come with a burst of song.
When tumultuous work raises its din on all sides shutting me out from beyond, come to me, my lord of silence, with thy peace and rest.
When my beggarly heart sits crouched, shut up in a corner, break open the door, my king, and come with the ceremony of a king.
When desire blinds the mind with delusion and dust, O thou holy one, thou wakeful, come with thy light and thy thunder.
40.
The rain has held back for days and days, my God, in my arid heart. The horizon is fiercely naked - not the thinnest cover of a soft cloud, not the vaguest hint of a distant cool shower.
Send thy angry storm, dark with death, if it is thy wish, and with lashes of lightning startle the sky from end to end.
But call back, my lord, call back this pervading silent heat, still and keen and cruel, burning the heart with dire despair.
Let the cloud of grace bend low from above like the tearful look of the mother on the day of the father's wrath.
41.
Where dost thou stand behind them all, my lover, hiding thyself in the shadows? They push thee and pass thee by on the dusty road, taking thee for naught. I wait here weary hours spreading my offerings for thee, while passers-by come and take my flowers, one by one, and my basket is nearly empty.
The morning time is past, and the noon. In the shade of evening my eyes are drowsy with sleep. Men going home glance at me and smile and fill me with shame. I sit like a beggar maid, drawing my skirt over my face, and when they ask me, what it is I want, I drop my eyes and answer them not.
Oh, how, indeed, could I tell them that for thee I wait, and that thou hast promised to come. How could I utter for shame that I keep for my dowry this poverty. Ah, I hug this pride in the secret of my heart.
I sit on the grass and gaze upon the sky and dream of the sudden splendour of thy coming - all the lights ablaze, golden pennons flying over thy car, and they at the roadside standing agape, when they see thee come down from thy seat to raise me from the dust, and set at thy side this ragged beggar girl a-tremble with shame and pride, like a creeper in a summer breeze.
But time glides on and still no sound of the wheels of thy chariot. Many a procession passes by with noise and shouts and glamour of glory. Is it only thou who wouldst stand in the shadow silent and behind them all? And only I who would wait and weep and wear out my heart in vain longing?
42.
Early in the day it was whispered that we should sail in a boat, only thou and I, and never a soul in the world would know of this our pilgrimage to no country and to no end.
In that shoreless ocean, at thy silently listening smile my songs would swell in melodies, free as waves, free from all bondage of words.
Is the time not come yet? Are there works still to do? Lo, the evening has come down upon the shore and in the fading light the seabirds come flying to their nests.
Who knows when the chains will be off, and the boat, like the last glimmer of sunset, vanish into the night?
43.
The day was when I did not keep myself in readiness for thee; and entering my heart unbidden even as one of the common crowd, unknown to me, my king, thou didst press the signet of eternity upon many a fleeting moment of my life.
And today when by chance I light upon them and see thy signature, I find they have lain scattered in the dust mixed with the memory of joys and sorrows of my trivial days forgotten.
Thou didst not turn in contempt from my childish play among dust, and the steps that I heard in my playroom are the same that are echoing from star to star.
44.
This is my delight, thus to wait and watch at the wayside where shadow chases light and the rain comes in the wake of the summer.
Messengers, with tidings from unknown skies, greet me and speed along the road. My heart is glad within, and the breath of the passing breeze is sweet.
From dawn till dusk I sit here before my door, and I know that of a sudden the happy moment will arrive when I shall see.
In the meanwhile I smile and I sing all alone. In the meanwhile the air is filling with the perfume of promise.
45.
Have you not heard his silent steps? He comes, comes, ever comes.
Every moment and every age, every day and every night he comes, comes, ever comes.
Many a song have I sung in many a mood of mind, but all their notes have always proclaimed, 'He comes, comes, ever comes.'
In the fragrant days of sunny April through the forest path he comes, comes, ever comes.
In the rainy gloom of July nights on the thundering chariot of clouds he comes, comes, ever comes.
In sorrow after sorrow it is his steps that press upon my heart, and it is the golden touch of his feet that makes my joy to shine.
-
46.
I know not from what distant time thou art ever coming nearer to meet me. Thy sun and stars can never keep thee hidden from me for aye.
In many a morning and eve thy footsteps have been heard and thy messenger has come within my heart and called me in secret.
I know not only why today my life is all astir, and a feeling of tremulous joy is passing through my heart.
It is as if the time were come to wind up my work, and I feel in the air a faint smell of thy sweet presence.
47.
The night is nearly spent waiting for him in vain. I fear lest in the morning he suddenly come to my door when I have fallen asleep wearied out. Oh friends, leave the way open to him - forbid him not.
If the sounds of his steps does not wake me, do not try to rouse me, I pray. I wish not to be called from my sleep by the clamorous choir of birds, by the riot of wind at the festival of morning light. Let me sleep undisturbed even if my lord comes of a sudden to my door.
Ah, my sleep, precious sleep, which only waits for his touch to vanish. Ah, my closed eyes that would open their lids only to the light of his smile when he stands before me like a dream emerging from darkness of sleep.
Let him appear before my sight as the first of all lights and all forms. The first thrill of joy to my awakened soul let it come from his glance. And let my return to myself be immediate return to him.
48.
The morning sea of silence broke into ripples of bird songs; and the flowers were all merry by the roadside; and the wealth of gold was scattered through the rift of the clouds while we busily went on our way and paid no heed.
We sang no glad songs nor played; we went not to the village for barter; we spoke not a word nor smiled; we lingered not on the way. We quickened our pave more and more as the time sped by.
The sun rose to the mid sky and doves cooed in the shade. Withered leaves danced and whirled in the hot air of noon. The shepherd boy drowsed and dreamed in the shadow of the banyan tree, and I laid myself down by the water and stretched my tired limbs on the grass.
My companions laughed at me in scorn; they held their heads high and hurried on; they never looked back nor rested; they vanished in the distant blue haze. They crossed many meadows and hills, and passed through strange, far-away countries. All honour to you, heroic host of the interminable path! Mockery and reproach pricked me to rise, but found no response in me. I gave myself up for lost in the depth of a glad humiliation - in the shadow of a dim delight.
The repose of the sun-embroidered green gloom slowly spread over my heart. I forgot for what I had travelled, and I surrendered my mind without struggle to the maze of shadows and songs.
At last, when I woke from my slumber and opened my eyes, I saw thee standing by me, flooding my sleep with thy smile. How I had feared that the path was long and wearisome, and the struggle to reach thee was hard!
49.
You came down from your throne and stood at my cottage door.
I was singing all alone in a corner, and the melody caught your ear. You came down and stood at my cottage door.
Masters are many in your hall, and songs are sung there at all hours. But the simple carol of this novice struck at your love. One plaintive little strain mingled with the great music of the world, and with a flower for a prize you came down and stopped at my cottage door.
50.
I had gone a-begging from door to door in the village path, when thy golden chariot appeared in the distance like a gorgeous dream and I wondered who was this King of all kings!
My hopes rose high and methought my evil days were at an end, and I stood waiting for alms to be given unasked and for wealth scattered on all sides in the dust.
The chariot stopped where I stood. Thy glance fell on me and thou camest down with a smile. I felt that the luck of my life had come at last. Then of a sudden thou didst hold out thy right hand and say 'What hast thou to give to me?'
Ah, what a kingly jest was it to open thy palm to a beggar to beg! I was confused and stood undecided, and then from my wallet I slowly took out the least little grain of corn and gave it to thee.
But how great my surprise when at the day's end I emptied my bag on the floor to find a least little gram of gold among the poor heap. I bitterly wept and wished that I had had the heart to give thee my all.
51.
The night darkened. Our day's works had been done. We thought that the last guest had arrived for the night and the doors in the village were all shut. Only some said the king was to come. We laughed and said 'No, it cannot be!'
It seemed there were knocks at the door and we said it was nothing but the wind. We put out the lamps and lay down to sleep. Only some said, 'It is the messenger!' We laughed and said 'No, it must be the wind!'
There came a sound in the dead of the night. We sleepily thought it was the distant thunder. The earth shook, the walls rocked, and it troubled us in our sleep. Only some said it was the sound of wheels. We said in a drowsy murmur, 'No, it must be the rumbling of clouds!'
The night was still dark when the drum sounded. The voice came 'Wake up! delay not!' We pressed our hands on our hearts and shuddered with fear. Some said, 'Lo, there is the king's flag!' We stood up on our feet and cried 'There is no time for delay!'
The king has come - but where are lights, where are wreaths? Where is the throne to seat him? Oh, shame! Oh utter shame! Where is the hall, the decorations? Someone has said, 'Vain is this cry! Greet him with empty hands, lead him into thy rooms all bare!'
Open the doors, let the conch-shells be sounded! in the depth of the night has come the king of our dark, dreary house. The thunder roars in the sky. The darkness shudders with lightning. Bring out thy tattered piece of mat and spread it in the courtyard. With the storm has come of a sudden our king of the fearful night.
52.
I thought I should ask of thee - but I dared not - the rose wreath thou hadst on thy neck. Thus I waited for the morning, when thou didst depart, to find a few fragments on the bed. And like a beggar I searched in the dawn only for a stray petal or two.
Ah me, what is it I find? What token left of thy love? It is no flower, no spices, no vase of perfumed water. It is thy mighty sword, flashing as a flame, heavy as a bolt of thunder. The young light of morning comes through the window and spread itself upon thy bed. The morning bird twitters and asks, 'Woman, what hast thou got?' No, it is no flower, nor spices, nor vase of perfumed water - it is thy dreadful sword.
I sit and muse in wonder, what gift is this of thine. I can find no place to hide it. I am ashamed to wear it, frail as I am, and it hurts me when press it to my bosom. Yet shall I bear in my heart this honour of the burden of pain, this gift of thine.
From now there shall be no fear left for me in this world, and thou shalt be victorious in all my strife. Thou hast left death for my companion and I shall crown him with my life. Thy sword is with me to cut asunder my bonds, and there shall be no fear left for me in the world.
From now I leave off all petty decorations. Lord of my heart, no more shall there be for me waiting and weeping in corners, no more coyness and sweetness of demeanour. Thou hast given me thy sword for adornment. No more doll's decorations for me!
53.
Beautiful is thy wristlet, decked with stars and cunningly wrought in myriad-coloured jewels. But more beautiful to me thy sword with its curve of lightning like the outspread wings of the divine bird of Vishnu, perfectly poised in the angry red light of the sunset.
It quivers like the one last response of life in ecstasy of pain at the final stroke of death; it shines like the pure flame of being burning up earty sense with one fierce flash.
Beautiful is thy wristlet, decked with starry gems; but thy sword, O lord of thunder, is wrought with uttermost beauty, terrible to behold or think of.
54.
I asked nothing from thee; I uttered not my name to thine ear. When thou took'st thy leave I stood silent. I was alone by the well where the shadow of the tree fell aslant, and the women had gone home with their brown earthen pitchers full to the brim. They called me and shouted, 'Come with us, the morning is wearing on to noon.' But I languidly lingered awhile lost in the midst of vague musings.
I heard not thy steps as thou camest. Thine eyes were sad when they fell on me; thy voice was tired as thou spokest low - 'Ah, I am a thirsty traveller.' I started up from my day-dreams and poured water from my jar on thy joined palms. The leaves rustled overhead; the cuckoo sang from the unseen dark, and perfume of babla flowers came from the bend of the road.
I stood speecess with shame when my name thou didst ask. Indeed, what had I done for thee to keep me in remembrance? But the memory that I could give water to thee to allay thy thirst will cling to my heart and enfold it in sweetness. The morning hour is late, the bird sings in weary notes, neem leaves rustle overhead and I sit and think and think.
55.
Languor is upon your heart and the slumber is still on your eyes.
Has not the word come to you that the flower is reigning in splendour among thorns? Wake, oh awaken! let not the time pass in vain!
At the end of the stony path, in the country of virgin solitude, my friend is sitting all alone. Deceive him not. Wake, oh awaken!
What if the sky pants and trembles with the heat of the midday sun - what if the burning sand spreads its mantle of thirst -
Is there no joy in the deep of your heart? At every footfall of yours, will not the harp of the road break out in sweet music of pain?
56.
Thus it is that thy joy in me is so full. Thus it is that thou hast come down to me. O thou lord of all heavens, where would be thy love if I were not?
Thou hast taken me as thy partner of all this wealth. In my heart is the endless play of thy delight. In my life thy will is ever taking shape.
And for this, thou who art the King of kings hast decked thyself in beauty to captivate my heart. And for this thy love loses itself in the love of thy lover, and there art thou seen in the perfect union of two.
57.
Light, my light, the world-filling light, the eye-kissing light, heart-sweetening light!
Ah, the light dances, my darling, at the centre of my life; the light strikes, my darling, the chords of my love; the sky opens, the wind runs wild, laughter passes over the earth.
The butterflies spread their sails on the sea of light. Lilies and jasmines surge up on the crest of the waves of light.
The light is shattered into gold on every cloud, my darling, and it scatters gems in profusion.
Mirth spreads from leaf to leaf, my darling, and gladness without measure. The heaven's river has drowned its banks and the flood of joy is abroad.
58.
Let all the strains of joy mingle in my last song - the joy that makes the earth flow over in the riotous excess of the grass, the joy that sets the twin brothers, life and death, dancing over the wide world, the joy that sweeps in with the tempest, shaking and waking all life with laughter, the joy that sits still with its tears on the open red lotus of pain, and the joy that throws everything it has upon the dust, and knows not a word.
59.
Yes, I know, this is nothing but thy love, O beloved of my heart - this golden light that dances upon the leaves, these idle clouds sailing across the sky, this passing breeze leaving its coolness upon my forehead.
The morning light has flooded my eyes - this is thy message to my heart. Thy face is bent from above, thy eyes look down on my eyes, and my heart has touched thy feet.
60.
On the seashore of endless worlds children meet. The infinite sky is motionless overhead and the restless water is boisterous. On the seashore of endless worlds the children meet with shouts and dances.
They build their houses with sand and they play with empty shells. With withered leaves they weave their boats and smilingly float them on the vast deep. Children have their play on the seashore of worlds.
They know not how to swim, they know not how to cast nets. Pearl fishers dive for pearls, merchants sail in their ships, while children gather pebbles and scatter them again. they seek not for hidden treasures, they know not how to cast nets.
The sea surges up with laughter and pale gleams the smile of the sea beach. Death-dealing waves sing meaningless ballads to the children, even like a mother while rocking her baby's cradle. The sea plays with children, and pale gleams the smile of the sea beach.
On the seashore of endless worlds children meet. Tempest roams in the patess sky, ships get wrecked in the trackless water, death is abroad and children play. On the seashore of endless worlds is the great meeting of children.
61.
The sleep that flits on baby's eyes - does anybody know from where it comes? Yes, there is a rumour that it has its dwelling where, in the fairy village among shadows of the forest dimly lit with glow-worms, there hang two timid buds of enchantment. From there it comes to kiss baby's eyes.
The smile that flickers on baby's lips when he sleeps - does anybody know where it was born? Yes, there is a rumour that a young pale beam of a crescent moon touched the edge of a vanishing autumn cloud, and there the smile was first born in the dream of a dew-washed morning - the smile that flickers on baby's lips when he sleeps.
The sweet, soft freshness that blooms on baby's limbs - does anybody know where it was hidden so long? Yes, when the mother was a young girl it lay pervading her heart in tender and silent mystery of love - the sweet, soft freshness that has bloomed on baby's limbs.
62.
When I bring to you coloured toys, my child, I understand why there is such a play of colours on clouds, on water, and why flowers are painted in tints - when I give coloured toys to you, my child.
When I sing to make you dance I truly now why there is music in leaves, and why waves send their chorus of voices to the heart of the listening earth - when I sing to make you dance.
When I bring sweet things to your greedy hands I know why there is honey in the cup of the flowers and why fruits are secretly filled with sweet juice - when I bring sweet things to your greedy hands.
When I kiss your face to make you smile, my darling, I surely understand what pleasure streams from the sky in morning light, and what delight that is that is which the summer breeze brings to my body - when I kiss you to make you smile.
63.
Thou hast made me known to friends whom I knew not. Thou hast given me seats in homes not my own. Thou hast brought the distant near and made a brother of the stranger.
I am uneasy at heart when I have to leave my accustomed shelter; I forget that there abides the old in the new, and that there also thou abidest.
Through birth and death, in this world or in others, wherever thou leadest me it is thou, the same, the one companion of my endless life who ever linkest my heart with bonds of joy to the unfamiliar.
When one knows thee, then alien there is none, then no door is shut. Oh, grant me my prayer that I may never lose the bliss of the touch of the one in the play of many.
64.
On the slope of the desolate river among tall grasses I asked her, 'Maiden, where do you go shading your lamp with your mantle? My house is all dark and lonesome - lend me your light!' she raised her dark eyes for a moment and looked at my face through the dusk. 'I have come to the river,' she said, 'to float my lamp on the stream when the daylight wanes in the west.' I stood alone among tall grasses and watched the timid flame of her lamp uselessly drifting in the tide.
In the silence of gathering night I asked her, 'Maiden, your lights are all lit - then where do you go with your lamp? My house is all dark and lonesome - lend me your light.' She raised her dark eyes on my face and stood for a moment doubtful. 'I have come,' she said at last, 'to dedicate my lamp to the sky.' I stood and watched her light uselessly burning in the void.
In the moonless gloom of midnight I ask her, 'Maiden, what is your quest, holding the lamp near your heart? My house is all dark and lonesome- - lend me your light.' She stopped for a minute and thought and gazed at my face in the dark. 'I have brought my light,' she said, 'to join the carnival of lamps.' I stood and watched her little lamp uselessly lost among lights.
65.
What divine drink wouldst thou have, my God, from this overflowing cup of my life?
My poet, is it thy delight to see thy creation through my eyes and to stand at the portals of my ears silently to listen to thine own eternal harmony?
Thy world is weaving words in my mind and thy joy is adding music to them. Thou givest thyself to me in love and then feelest thine own entire sweetness in me.
66.
She who ever had remained in the depth of my being, in the twilight of gleams and of glimpses; she who never opened her veils in the morning light, will be my last gift to thee, my God, folded in my final song.
Words have wooed yet failed to win her; persuasion has stretched to her its eager arms in vain.
I have roamed from country to country keeping her in the core of my heart, and around her have risen and fallen the growth and decay of my life.
Over my thoughts and actions, my slumbers and dreams, she reigned yet dwelled alone and apart.
many a man knocked at my door and asked for her and turned away in despair.
There was none in the world who ever saw her face to face, and she remained in her loneliness waiting for thy recognition.
67.
Thou art the sky and thou art the nest as well.
O thou beautiful, there in the nest is thy love that encloses the soul with colours and sounds and odours.
There comes the morning with the golden basket in her right hand bearing the wreath of beauty, silently to crown the earth.
And there comes the evening over the lonely meadows deserted by herds, through trackless paths, carrying cool draughts of peace in her golden pitcher from the western ocean of rest.
But there, where spreads the infinite sky for the soul to take her flight in, reigns the stainless white radiance. There is no day nor night, nor form nor colour, and never, never a word.
68.
Thy sunbeam comes upon this earth of mine with arms outstretched and stands at my door the livelong day to carry back to thy feet clouds made of my tears and sighs and songs.
With fond delight thou wrappest about thy starry breast that mantle of misty cloud, turning it into numberless shapes and folds and colouring it with hues everchanging.
It is so light and so fleeting, tender and tearful and dark, that is why thou lovest it, O thou spotless and serene. And that is why it may cover thy awful white light with its pathetic shadows.
69.
The same stream of life that runs through my veins night and day runs through the world and dances in rhythmic measures.
It is the same life that shoots in joy through the dust of the earth in numberless blades of grass and breaks into tumultuous waves of leaves and flowers.
It is the same life that is rocked in the ocean-cradle of birth and of death, in ebb and in flow.
I feel my limbs are made glorious by the touch of this world of life. And my pride is from the life-throb of ages dancing in my blood this moment.
70.
Is it beyond thee to be glad with the gladness of this rhythm? to be tossed and lost and broken in the whirl of this fearful joy?
All things rush on, they stop not, they look not behind, no power can hold them back, they rush on.
Keeping steps with that restless, rapid music, seasons come dancing and pass away - colours, tunes, and perfumes pour in endless cascades in the abounding joy that scatters and gives up and dies every moment.
71.
That I should make much of myself and turn it on all sides, thus casting coloured shadows on thy radiance - such is thy maya.
Thou settest a barrier in thine own being and then callest thy severed self in myriad notes. This thy self-separation has taken body in me.
The poignant song is echoed through all the sky in many-coloured tears and smiles, alarms and hopes; waves rise up and sink again, dreams break and form. In me is thy own defeat of self.
This screen that thou hast raised is painted with innumerable figures with the brush of the night and the day. Behind it thy seat is woven in wondrous mysteries of curves, casting away all barren lines of straightness.
The great pageant of thee and me has overspread the sky. With the tune of thee and me all the air is vibrant, and all ages pass with the hiding and seeking of thee and me.
72.
He it is, the innermost one, who awakens my being with his deep hidden touches.
He it is who puts his enchantment upon these eyes and joyfully plays on the chords of my heart in varied cadence of pleasure and pain.
He it is who weaves the web of this maya in evanescent hues of gold and silver, blue and green, and lets peep out through the folds his feet, at whose touch I forget myself.
Days come and ages pass, and it is ever he who moves my heart in many a name, in many a guise, in many a rapture of joy and of sorrow.
73.
Deliverance is not for me in renunciation. I feel the embrace of freedom in a thousand bonds of delight.
Thou ever pourest for me the fresh draught of thy wine of various colours and fragrance, filling this earthen vessel to the brim.
My world will light its hundred different lamps with thy flame and place them before the altar of thy temple.
No, I will never shut the doors of my senses. The delights of sight and hearing and touch will bear thy delight.
Yes, all my illusions will burn into illumination of joy, and all my desires ripen into fruits of love.
74.
The day is no more, the shadow is upon the earth. It is time that I go to the stream to fill my pitcher.
The evening air is eager with the sad music of the water. Ah, it calls me out into the dusk. In the lonely lane there is no passer-by, the wind is up, the ripples are rampant in the river.
I know not if I shall come back home. I know not whom I shall chance to meet. There at the fording in the little boat the unknown man plays upon his lute.
75.
Thy gifts to us mortals fulfil all our needs and yet run back to thee undiminished.
The river has its everyday work to do and hastens through fields and hamlets; yet its incessant stream winds towards the washing of thy feet.
The flower sweetens the air with its perfume; yet its last service is to offer itself to thee.
Thy worship does not impoverish the world.
From the words of the poet men take what meanings please them; yet their last meaning points to thee.
76.
Day after day, O lord of my life, shall I stand before thee face to face. With folded hands, O lord of all worlds, shall I stand before thee face to face.
Under thy great sky in solitude and silence, with humble heart shall I stand before thee face to face.
In this laborious world of thine, tumultuous with toil and with struggle, among hurrying crowds shall I stand before thee face to face.
And when my work shall be done in this world, O King of kings, alone and speecess shall I stand before thee face to face.
77.
I know thee as my God and stand apart - I do not know thee as my own and come closer. I know thee as my father and bow before thy feet- I do not grasp thy hand as my friend's.
I stand not where thou comest down and ownest thyself as mine, there to clasp thee to my heart and take thee as my comrade.
Thou art the Brother amongst my brothers, but I heed them not, I divide not my earnings with them, thus sharing my all with thee.
In pleasure and in pain I stand not by the side of men, and thus stand by thee. I shrink to give up my life, and thus do not plunge into the great waters of life.
78.
When the creation was new and all the stars shone in their first splendour, the gods held their assembly in the sky and sang 'Oh, the picture of perfection! the joy unalloyed!'
But one cried of a sudden - 'It seems that somewhere there is a break in the chain of light and one of the stars has been lost.'
The golden string of their harp snapped, their song stopped, and they cried in dismay - 'Yes, that lost star was the best, she was the glory of all heavens!'
From that day the search is unceasing for her, and the cry goes on from one to the other that in her the world has lost its one joy!
Only in the deepest silence of night the stars smile and whisper among themselves - 'Vain is this seeking! unbroken perfection is over all!'
79.
If it is not my portion to meet thee in this life then let me ever feel that I have missed thy sight - let me not forget for a moment, let me carry the pangs of this sorrow in my dreams and in my wakeful hours.
As my days pass in the crowded market of this world and my hands grow full with the daily profits, let me ever feel that I have gained nothing - let me not forget for a moment, let me carry the pangs of this sorrow in my dreams and in my wakeful hours.
When I sit by the roadside, tired and panting, when I spread my bed low in the dust, let me ever feel that the long journey is still before me - let me not forget a moment, let me carry the pangs of this sorrow in my dreams and in my wakeful hours.
When my rooms have been decked out and the flutes sound and the laughter there is loud, let me ever feel that I have not invited thee to my house - let me not forget for a moment, let me carry the pangs of this sorrow in my dreams and in my wakeful hours.
80.
I am like a remnant of a cloud of autumn uselessly roaming in the sky, O my sun ever-glorious! Thy touch has not yet melted my vapour, making me one with thy light, and thus I count months and years separated from thee.
If this be thy wish and if this be thy play, then take this fleeting emptiness of mine, paint it with colours, gild it with gold, float it on the wanton wind and spread it in varied wonders.
And again when it shall be thy wish to end this play at night, I shall melt and vanish away in the dark, or it may be in a smile of the white morning, in a coolness of purity transparent.
81.
On many an idle day have I grieved over lost time. But it is never lost, my lord. Thou hast taken every moment of my life in thine own hands.
Hidden in the heart of things thou art nourishing seeds into sprouts, buds into blossoms, and ripening flowers into fruitfulness.
I was tired and sleeping on my idle bed and imagined all work had ceased. In the morning I woke up and found my garden full with wonders of flowers.
82.
Time is endless in thy hands, my lord. There is none to count thy minutes.
Days and nights pass and ages bloom and fade like flowers. Thou knowest how to wait.
Thy centuries follow each other perfecting a small wild flower.
We have no time to lose, and having no time we must scramble for a chances. We are too poor to be late.
And thus it is that time goes by while I give it to every querulous man who claims it, and thine altar is empty of all offerings to the last.
At the end of the day I hasten in fear lest thy gate to be shut; but I find that yet there is time.
83.
Mother, I shall weave a chain of pearls for thy neck with my tears of sorrow.
The stars have wrought their anklets of light to deck thy feet, but mine will hang upon thy breast.
Wealth and fame come from thee and it is for thee to give or to withhold them. But this my sorrow is absolutely mine own, and when I bring it to thee as my offering thou rewardest me with thy grace.
84.
It is the pang of separation that spreads throughout the world and gives birth to shapes innumerable in the infinite sky.
It is this sorrow of separation that gazes in silence all nights from star to star and becomes lyric among rustling leaves in rainy darkness of July.
It is this overspreading pain that deepens into loves and desires, into sufferings and joy in human homes; and this it is that ever melts and flows in songs through my poet's heart.
85.
When the warriors came out first from their master's hall, where had they hid their power? Where were their armour and their arms?
They looked poor and helpless, and the arrows were showered upon them on the day they came out from their master's hall.
When the warriors marched back again to their master's hall where did they hide their power?
They had dropped the sword and dropped the bow and the arrow; peace was on their foreheads, and they had left the fruits of their life behind them on the day they marched back again to their master's hall.
86.
Death, thy servant, is at my door. He has crossed the unknown sea and brought thy call to my home.
The night is dark and my heart is fearful - yet I will take up the lamp, open my gates and bow to him my welcome. It is thy messenger who stands at my door.
I will worship him placing at his feet the treasure of my heart.
He will go back with his errand done, leaving a dark shadow on my morning; and in my desolate home only my forlorn self will remain as my last offering to thee.
87.
In desperate hope I go and search for her in all the corners of my room; I find her not.
My house is small and what once has gone from it can never be regained.
But infinite is thy mansion, my lord, and seeking her I have to come to thy door.
I stand under the golden canopy of thine evening sky and I lift my eager eyes to thy face.
I have come to the brink of eternity from which nothing can vanish - no hope, no happiness, no vision of a face seen through tears.
Oh, dip my emptied life into that ocean, plunge it into the deepest fullness. Let me for once feel that lost sweet touch in the allness of the universe.
88.
Deity of the ruined temple! The broken strings of Vina sing no more your praise. The bells in the evening proclaim not your time of worship. The air is still and silent about you.
In your desolate dwelling comes the vagrant spring breeze. It brings the tidings of flowers - the flowers that for your worship are offered no more.
Your worshipper of old wanders ever longing for favour still refused. In the eventide, when fires and shadows mingle with the gloom of dust, he wearily comes back to the ruined temple with hunger in his heart.
Many a festival day comes to you in silence, deity of the ruined temple. Many a night of worship goes away with lamp unlit.
Many new images are built by masters of cunning art and carried to the holy stream of oblivion when their time is come.
Only the deity of the ruined temple remains unworshipped in deatess neglect.
89.
No more noisy, loud words from me - such is my master's will. Henceforth I deal in whispers. The speech of my heart will be carried on in murmurings of a song.
Men hasten to the King's market. All the buyers and sellers are there. But I have my untimely leave in the middle of the day, in the thick of work.
Let then the flowers come out in my garden, though it is not their time; and let the midday bees strike up their lazy hum.
Full many an hour have I spent in the strife of the good and the evil, but now it is the pleasure of my playmate of the empty days to draw my heart on to him; and I know not why is this sudden call to what useless inconsequence!
90.
On the day when death will knock at thy door what wilt thou offer to him?
Oh, I will set before my guest the full vessel of my life - I will never let him go with empty hands.
All the sweet vintage of all my autumn days and summer nights, all the earnings and gleanings of my busy life will I place before him at the close of my days when death will knock at my door.
91.
O thou the last fulfilment of life, Death, my death, come and whisper to me!
Day after day I have kept watch for thee; for thee have I borne the joys and pangs of life.
All that I am, that I have, that I hope and all my love have ever flowed towards thee in depth of secrecy. One final glance from thine eyes and my life will be ever thine own.
The flowers have been woven and the garland is ready for the bridegroom. After the wedding the bride shall leave her home and meet her lord alone in the solitude of night.
92.
I know that the day will come when my sight of this earth shall be lost, and life will take its leave in silence, drawing the last curtain over my eyes.
Yet stars will watch at night, and morning rise as before, and hours heave like sea waves casting up pleasures and pains.
When I think of this end of my moments, the barrier of the moments breaks and I see by the light of death thy world with its careless treasures. Rare is its lowliest seat, rare is its meanest of lives.
Things that I longed for in vain and things that I got - let them pass. Let me but truly possess the things that I ever spurned and overlooked.
93.
I have got my leave. Bid me farewell, my brothers! I bow to you all and take my departure.
Here I give back the keys of my door - and I give up all claims to my house. I only ask for last kind words from you.
We were neighbours for long, but I received more than I could give. Now the day has dawned and the lamp that lit my dark corner is out. A summons has come and I am ready for my journey.
94.
At this time of my parting, wish me good luck, my friends! The sky is flushed with the dawn and my path lies beautiful.
Ask not what I have with me to take there. I start on my journey with empty hands and expectant heart.
I shall put on my wedding garland. Mine is not the red-brown dress of the traveller, and though there are dangers on the way I have no fear in mind.
The evening star will come out when my voyage is done and the plaintive notes of the twilight melodies be struck up from the King's gateway.
95.
I was not aware of the moment when I first crossed the threshold of this life.
What was the power that made me open out into this vast mystery like a bud in the forest at midnight!
When in the morning I looked upon the light I felt in a moment that I was no stranger in this world, that the inscrutable without name and form had taken me in its arms in the form of my own mother.
Even so, in death the same unknown will appear as ever known to me. And because I love this life, I know I shall love death as well.
The child cries out when from the right breast the mother takes it away, in the very next moment to find in the left one its consolation.
96.
When I go from hence let this be my parting word, that what I have seen is unsurpassable.
I have tasted of the hidden honey of this lotus that expands on the ocean of light, and thus am I blessed - let this be my parting word.
In this playhouse of infinite forms I have had my play and here have I caught sight of him that is formless.
My whole body and my limbs have thrilled with his touch who is beyond touch; and if the end comes here, let it come - let this be my parting word.
97.
When my play was with thee I never questioned who thou wert. I knew nor shyness nor fear, my life was boisterous.
In the early morning thou wouldst call me from my sleep like my own comrade and lead me running from glade to glade.
On those days I never cared to know the meaning of songs thou sangest to me. Only my voice took up the tunes, and my heart danced in their cadence.
Now, when the playtime is over, what is this sudden sight that is come upon me? The world with eyes bent upon thy feet stands in awe with all its silent stars.
98.
I will deck thee with trophies, garlands of my defeat. It is never in my power to escape unconquered.
I surely know my pride will go to the wall, my life will burst its bonds in exceeding pain, and my empty heart will sob out in music like a hollow reed, and the stone will melt in tears.
I surely know the hundred petals of a lotus will not remain closed for ever and the secret recess of its honey will be bared.
From the blue sky an eye shall gaze upon me and summon me in silence. Nothing will be left for me, nothing whatever, and utter death shall I receive at thy feet.
99.
When I give up the helm I know that the time has come for thee to take it. What there is to do will be instantly done. Vain is this struggle.
Then take away your hands and silently put up with your defeat, my heart, and think it your good fortune to sit perfectly still where you are placed.
These my lamps are blown out at every little puff of wind, and trying to light them I forget all else again and again.
But I shall be wise this time and wait in the dark, spreading my mat on the floor; and whenever it is thy pleasure, my lord, come silently and take thy seat here.
100.
I dive down into the depth of the ocean of forms, hoping to gain the perfect pearl of the formless.
No more sailing from harbour to harbour with this my weather-beaten boat. The days are long passed when my sport was to be tossed on waves.
And now I am eager to die into the deatess.
Into the audience hall by the fathomless abyss where swells up the music of toneless strings I shall take this harp of my life.
I shall tune it to the notes of forever, and when it has sobbed out its last utterance, lay down my silent harp at the feet of the silent.
101.
Ever in my life have I sought thee with my songs. It was they who led me from door to door, and with them have I felt about me, searching and touching my world.
It was my songs that taught me all the lessons I ever learnt; they showed me secret paths, they brought before my sight many a star on the horizon of my heart.
They guided me all the day long to the mysteries of the country of pleasure and pain, and, at last, to what palace gate have the brought me in the evening at the end of my journey?
102.
I boasted among men that I had known you. They see your pictures in all works of mine. They come and ask me, 'Who is he?' I know not how to answer them. I say, 'Indeed, I cannot tell.' They blame me and they go away in scorn. And you sit there smiling.
I put my tales of you into lasting songs. The secret gushes out from my heart. They come and ask me, 'Tell me all your meanings.' I know not how to answer them. I say, 'Ah, who knows what they mean!' They smile and go away in utter scorn. And you sit there smiling.
103.
In one salutation to thee, my God, let all my senses spread out and touch this world at thy feet.
Like a rain-cloud of July hung low with its burden of unshed showers let all my mind bend down at thy door in one salutation to thee.
Let all my songs gather together their diverse strains into a single current and flow to a sea of silence in one salutation to thee.
Like a flock of homesick cranes flying night and day back to their mountain nests let all my life take its voyage to its eternal home in one salutation to thee.
In the introduction to Gitanjali, W.B Yeats says of Tagores poetry.
At every moment the heart of this poet flows outward to these without derogation or condescension, for it has known that they will understand; and it has filled itself with the circumstance of their lives.
An innocence, a simplicity that one does not find elsewhere in literature makes the birds and the leaves seem as near to him as they are near to children, and the changes of the seasons great events as before our thoughts had arisen between them and us.
~ Rabindranath Tagore, Gitanjali
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16 Integral Yoga
10 Philosophy
6 Poetry
5 Christianity
4 Occultism
2 Fiction
1 Thelema
1 Psychology
1 Mysticism
1 Integral Theory
12 Nolini Kanta Gupta
6 Sri Aurobindo
4 The Mother
4 Plotinus
3 Aleister Crowley
2 Sri Ramana Maharshi
2 Plato
2 Percy Bysshe Shelley
2 Aldous Huxley
5 Collected Works of Nolini Kanta Gupta - Vol 01
4 Collected Works of Nolini Kanta Gupta - Vol 07
2 The Perennial Philosophy
2 Talks
2 Shelley - Poems
2 Savitri
2 Magick Without Tears
2 Collected Works of Nolini Kanta Gupta - Vol 03
0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
All moral codes are worthless in themselves; yet in
every new code there is hope. Provided always that
01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
We fear Mr. Huxley has completely missed the point of the cryptic sentence. He seems to take it as meaning that human kindness and morality are a means to the recovery of the Lost Way-although codes of ethics and deliberate choices are not sufficient in themselves, they are only a second best, yet they mark the rise of self-consciousness and have to be utilised to pass on into the unitive knowledge that is Tao. This explanation or amplification seems to us somewhat confused and irrelevant to the idea expressed in the apophthegm. What is stated here is much simpler and transparent. It is this that when the Divine is absent and the divine Knowledge, then comes in man with his human mental knowledge: it is man's humanity that clouds the Divine and to reach the' Divine one must reject the human values, all the moralities, sarva dharmn, seek only the Divine. The lesser way lies through the dualities, good and evil, the Great Way is beyond them and cannot be limited or measured by the relative standards. Especially in the modern age we see the decline and almost the disappearance of the Greater Light and instead a thousand smaller lights are lighted which vainly strive to dispel the gathering darkness. These do not help, they are false lights and men are apt to cling to them, shutting their eyes to the true one which is not that that one worships here and now, nedam yadidam upsate.
There is a beautiful quotation from the Chinese sage, Wu Ch'ng-n, regarding the doubtful utility of written Scriptures:
0 1964-10-07, #Agenda Vol 05, #The Mother, #Integral Yoga
The best one can do is not to have any prejudices or preconceived ideas or principlesoh, moral principles, fixed codes of conduct, what must be done and what must not be done, and preconceived ideas with regard to morals, with regard to progress, and then all the social and mental conventions theres no obstacle worse than that. I know people who wasted dozens of years trying to overcome one of those mental constructions!
If one can be like this, opentruly open in a simplicity you know, the simplicity of ignorance that knows its ignorant like this (gesture, hands open), ready to receive all that comes then, perhaps, something will happen.
02.02 - The Message of the Atomic Bomb, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
But a new situation has arisen for some time past. The last Great War (World War No. I) was crucial in many ways in the life of humanity. It opened a new direction of man's growth, opened and then closed also apparently. I am referring to the tragedy of the League of Nations. That was an attempt on the part of man (and Nature) to lift the inner life and consciousness to the level of the outer achievements. The attempt failed. Man could not rise to the height demanded of him. Now the second World War became logically more devastating and shattering; it has given the go-by to all ethical standards and codes of honour. The poison gas was not used not because of any moral restraint or disinclination, but because of practical and utilitarian considerations. The Atom Bomb, however, has spoken the word.
That word is a warning that unless man changes, becomes master of himself, he cannot be truly master of the world. He cannot comm and the forces he has unleashed unless he has comm and over his own nature. The external immensity, the bloated mass that his physical attainments are, unless armoured and animated by an inner growth, will crash by its own weight. The mammoth, the mastodon, the huge pachyderms, in spite of, rather because of their inordinately one-sided growth could not stand the demand of life and perished. Likewise man will not possess the world but the world will engulf and devour him in its aboriginal hunger of unconsciousness, if he does not take a right-about turn and declare his conversion. The Frankenstein that man has raised can no longer be met by merely human devicesreason and morals but by a higher discovery and initiation.
02.03 - National and International, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Kurukshetra is a turning-point in history. The battle was between an old order that had to go and a new order that was taking birth. The old order was supported, on the one hand, by Bhishma and Drona, personating its codes and laws, its morals, and, on the other, by Duryodhana and Sisupala as its dynamic actors and executors. The new order was envisaged by Krishna and its chief protagonists were the five brothers. The old order meant the supremacy of the family and the clan: that was the central unit round which society grew and was held together. Krishna came to break that mould and evolve a higher and larger unit of collective life. It was not yet the nation, but an intermediary stage something like a League of clans, (as we in our day are trying another higher stage in the League of Nations). The Rajasuya celebrates the establishment of this New Order of a larger, a greater human organisation, Dharmarajya, as it was called.
We have just passed through another, a far greater, a catastrophic Kurukshetra, the last Act (Shanti Parvam) of which we are negotiating at the present moment. The significance of this cataclysm is clear and evident if we only allow ourselves to be led by the facts and not try to squeeze the facts into the groove of our past prejudices and set notions. All the difficulties that are being encountered on the way to peace and reconstruction arise mainly out of the failure to grasp what Nature has forced upon us. It is as simple as the first axiom of Euclid: Humanity is one and all nations are free and yet interdependent members of that one and single organism. No nation can hope henceforth to stand in its isolated grandeurnot even America or Russia. Subject or dependent nations too who are struggling to be free will be allowed to work out their freedom and independence, on condition that the same is worked out in furtherance and in collaboration with the ideal of human unity. That ideal has become dynamic and insistent the more man refuses to accept it, the more he will make confusion worse confounded.
02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
She leans to forge her credos and iron codes
And metal structures to imprison life
02.11 - The Kingdoms and Godheads of the Greater Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
They read the codes and ciphers she had sealed,
Copies they made of all her guarded plans,
02.13 - On Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
In ancient times too there were conscious attempts to build and remould human society. The Rishis were not merely spiritual seers, but creators of the social order also. They saw by their vision the inner truths of things, they found principles and laws, right principles and correct laws which establish peace and stability, on the one hand, no doubt, but on the other hand serve also as the frame for the growth and fulfilment of the individual being. The king with his executive body was there to see that the laws were observed and honoured. The later law-givers (the makers of codes, smritis) had not the direct and large vision of the Rishis, but they tried their best to maintain the laws as they understood them, elaborate them, change or modify wherever possible or needed under given circumstances. In ancient Europe too, it was Plato who envisaged the ideal Republic, a government of philosophers the wise who are not actively engaged in the turmoil of life, but stand aloof and detached and can see more of the game and accordingly legislate all the better. In modern times also the rise of a Feuhrer or a Dictator seems to have been a psychological necessity: the mass consciousness is in sore need of a guide, and as the right guide is not easily available, the way of the false prophet is smooth and wide open. As a protection and antidote against such a calamity, we tried here and there to found and organise a government of all talents.
But again, who are the talents and where are they? For a modern society produces at best clever politicians, but very few great souls if at all, who can inspire, guide and create. Not a system or organization, but such centres of forces, with creative vision and power, it is that that mankind sorely needs at this hour. System and organization come after, they can only be the embodiment of a creative vision.
03.08 - The Spiritual Outlook, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
When the Divine acts, it acts always in and through this transcendental and innermost truth of things. When it helps the seeker, it touches and inspires the secret soul in himhis truthnot like the human teacher or reformer who addresses himself to the outer personality, to laws and codes, prohibitions and injunctions, reward and punishment, for the education and instruction of his pupil. Indeed, the Divine chastises also in the same way. The Asura or the anti-divine he does not kill with one blow nor even with many blows of his thunderbolt or burn away with his red wrath. The image of Zeus or Jehovah is a human figuration: it depicts the human way of dealing with one's enemies. The Divine deals with the undivine in the divine way, for the undivine too is not something outside the Divine. The Asura also has; his truth, his truth in the Divine, only it has been degraded and deformed under circumstances. The Divine simply disengages, picks up that core of truth and takes it away so that it can no longer be appropriated and deformed by the Asura who now losing the secret support of his truth automatically crumbles to pieces as mere husk and chaff. If there is something more than the merely human in the image of Durga, the Goddess transfixing her lance right into the heart of the Asura may be taken as indicative of this occult truth.
There is then this singular and utter harmony in the divine consciousness resolving all contraries and incompatibles. Neha nnsti kicana, there is no division or disparity here. Established in this consciousness, the spiritual man naturally and inevitably finds that he is in all and all are in him and that he is all and all are he, for all and he are indivisibly that single (yet multiple) reality. The brotherhood of man is only a derivative from the more fundamental truth of the universal selfhood of man.
03.10 - Hamlet: A Crisis of the Evolving Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Over against the personality of Hamlet stands another which represents false height, the wrong perfection, the counterfeit ideal. Polonius is humanity arrested in its path of straight development and deviated into a cut-de-sac of self-conceit and surface urbanity, apparent cleverness and success and pretentious and copy-book morality. When one has outgrown the barbarian, one runs the risk of becoming a snob or philistine. It is a side table-land, as it were, on mid-heights, the standard perhaps of a commoner humanity, but which the younger ideal has to transcend or avoid or even to destroy, so that it may find itself and live its own life. To the philistine too the mere biological man is a taboo, but he seeks to confine human nature into a scheme of codes and maxims and lifeless injunctions and prohibitions. He is also the man of Reason but without the higher inflatus, the living and creative Something More the poetry, the vision, the dream that would transfigure the merely pragmatic, practical, worldly wise the bourgeoisinto the princely aristocratic idealist, elevate the drab terre terre To-day into the glory of a soaring To-morrow.
What is the crisis that confronts the ascending visionary soul? What is the obstacle that the Idealist has to face, the danger zone that he has to traverse in order to arrive at- the realisation of his ideal?
03.11 - Modernist Poetry, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
In general, however, and as we come down to more and more recent times we find we have missed the track. As in the material field today, we seek to create and achieve by science and organisation, by a Teutonic regimentation, as in the moral life we try to save our souls by attending to rules and regulations, codes and codicils of conduct, even so a like habit and practice we have brought over into our sthetic world. But we must remember that Napoleon became the invincible military genius he was, not because he followed the art of war in accordance with laws and canons set down by military experts; neither did Buddha become the Enlightened because of his scrupulous adherence to the edicts which Asoka engraved centuries later on rocks and pillars, nor was Jesus the Christ because of his being an exemplar of the Sermon on the Mount.
The truth of the matter is that the spirit bloweth where it listeth. It is the soul's realisation and dynamic perception that expresses itself inevitably in a living and au thentic manner in all that the soul creates. Let the modernist possess a soul, let it find out its own inmost being and he will have all the newness and novelty that he needs and seeks. If the soul-consciousness is burdened with a special and unique vision, it will find its play in the most categorically imperative manner.
06.27 - To Learn and to Understand, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Indeed it was not very much necessary for the ancient sages and occultists to try to hide their knowledge in an obscure language, in codes and symbols and ciphers for fear of misuse by the common uninitiate; even if they had expressed their knowledge in ordinary language, ordinary people would not have understood it at all. It would be like my speaking to you in Chinese-, you would not make out anything of it. One comprehends only what one already possesses, that is to say, you must have within you something at least of what you want to know and understand, something corresponding to it, similar in nature and vibration. That is what I mean when I say that you should be open, your mind and consciousness should be turned and attuned to the object it wishes to seize; it must have some light in it in order to receive the light outside and beyond. If it is mere obscurity, the light does not light; even if it manages to come it departs soon or is engulfed in the darkness.
The human mind can seize things only in three dimensions. A three-dimensional knowledge is its normal possession. But there is a fourth and a fifth dimension (which some intellectuals in Europe have begun to guess at): indeed there are at least as many as twelve dimensions in reference to the present creation. We cannot readily picture a four-dimensional object, a fifth dimension borders on the bizarre and beyond that it is all a blank to the human consciousness. If I spoke of these multi-dimensional experiences, what would you make of them?
1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
isomorphism between our actions, imaginings, and explicit moral theories or codes). Such disruption
leaves us vulnerable to possession by simplistic ideologies, and susceptible to cynicism, existential despair,
1.07 - The Ego and the Dualities, #The Life Divine, #Sri Aurobindo, #Integral Yoga
8:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances. We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration, - Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. His imagination, his religious aspirations may hold that end before him; but when his reason asserts itself, rejecting imagination and transcendent intuition, he puts it by as a brilliant superstition contrary to the hard facts of the material universe. It becomes then only his inspiring vision of the impossible. All that is possible is a conditioned, limited and precarious knowledge, happiness, power and good.
9:Yet in the principle of reason itself there is the assertion of a Transcendence. For reason is in its whole aim and essence the pursuit of Knowledge, the pursuit, that is to say, of Truth by the elimination of error. Its view, its aim is not that of a passage from a greater to a lesser error, but it supposes a positive, pre-existent Truth towards which through the dualities of right knowledge and wrong knowledge we can progressively move. If our reason has not the same instinctive certitude with regard to the other aspirations of humanity, it is because it lacks the same essential illumination inherent in its own positive activity. We can just conceive of a positive or absolute realisation of happiness, because the heart to which that instinct for happiness belongs has its own form of certitude, is capable of faith, and because our minds can envisage the elimination of unsatisfied want which is the apparent cause of suffering. But how shall we conceive of the elimination of pain from nervous sensation or of death from the life of the body? Yet the rejection of pain is a sovereign instinct of the sensations, the rejection of death a dominant claim inherent in the essence of our vitality. But these things present themselves to our reason as instinctive aspirations, not as realisable potentialities.
1.10 - GRACE AND FREE WILL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
Chinese verbs are tenseless. This statement as to a hypothetical event in history refers at the same time to the present and the future. It means simply this: that with the rise of self-consciousness, animal grace is no longer sufficient for the conduct of life, and must be supplemented by conscious and deliberate choices between right and wrongchoices which have to be made in the light of a clearly formulated ethical code. But, as the Taoist sages are never tired of repeating, codes of ethics and deliberate choices made by the surface will are only a second best. The individualized will and the superficial intelligence are to be used for the purpose of recapturing the old animal relation to Tao, but on a higher, spiritual level. The goal is perpetual inspiration from sources beyond the personal self; and the means are human kindness and morality, leading to the charity, which is unitive knowledge of Tao, as at once the Ground and Logos.
Lord, Thou has given me my being of such a nature that it can continually make itself more able to receive thy grace and goodness. And this power, which I have of Thee, wherein I have a living image of thine almighty power, is free will. By this I can either enlarge or restrict my capacity for Thy grace.
1.11 - GOOD AND EVIL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
Philosophers and theologians have sought to establish a theoretical basis for the existing moral codes, by whose aid individual men and women pass judgment on their spontaneous evaluations. From Moses to Bentham, from Epicurus to Calvin, from the Christian and Buddhist philosophies of universal love to the lunatic doctrines of nationalism and racial superiority the list is long and the span of thought enormously wide. But fortunately there is no need for us to consider these various theories. Our concern is only with the Perennial Philosophy and with the system of ethical principles which those who believe in that philosophy have used, when passing judgment on their own and other peoples evaluations. The questions that we have to ask in this section are simple enough, and simple too are the answers. As always, the difficulties begin only when we pass from theory to practice, from ethical principle to particular application.
Granted that the ground of the individual soul is akin to, or identical with, the divine Ground of all existence, and granted that this divine Ground is an ineffable Godhead that manifests itself as personal God or even as the incarnate Logos, what is the ultimate nature of good and evil, and what the true purpose and last end of human life?
1.14 - The Book of Magic Formulae, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
The book of formulae, sometimes wrongly called the book of spirits, is the genuine magical diary of the magician practising ritual magic, in which he enters, step by step, the procedures of his ritual in order to be able to follow every point conscientiously up to his goal. Some readers might wish to know how mutilated charms, furmulae for incantation etc. could ever develop? From the days of yore the secret of magic has been restricted to high castes, potentates, kings and high priests. In order that the real truth, that true ideas and spiritual facts might never be known by the public, many code-words and secret formulae have been introduced, the deciphering of which has been reserved to the mature. The key for these codes was only transferred upon mature persons by word of mouth, and their profanation was punished with death. This is the reason why this science has remained a secret up to our time and it will continue to remain an occult and mystic science even if it is directly published, as the immature und profane person will regard it all as delusion or fantastic nonsense and, depending on his grade of maturity and psychic receptivity, will always have at hand an individual interpretation or view of this science. The most secret matters will thus never lose their occult tradition and there will always be but a few people who will profit by it. If a person who is not an initiate gets such a book of magic formulae in his hands and does not know the key to it, he will take everything in its literal sense without knowing that the particular words and formulae are nothing but aids for the magician's memory and that it is a schematic layout for the ritual work of a true magician. This makes it clear why sometimes the most senseless words have been used as magic charms to evoke a certain being. But the book of formulae is a proper note-book in which the genuine magician writes the whole procedure of his magic operations from beginning to end. If he is not sure that his book will never fall into the hands of another person, he will have to use, point by point, code-names. I can only give here a few instructions. These will, however, enable the magician to procede according to his own taste and ideas.
1. Purpose of the operation
1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
M.: Their conduct is not regulated according to any rules or codes.
Q.: When visitors want to stay here, say two or three days, do they take your permission?
1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
M.: Their conduct is not regulated according to any rules or codes.
Q.: When visitors want to stay here, say two or three days, do they take your permission?
1.49 - Thelemic Morality, #Magick Without Tears, #Aleister Crowley, #Philosophy
"After all," you tell me, "there is for every one of us an instinct, at least, of what is 'right' and what is wrong," And it is plain enough that you understand the validity of this sense in itself, in its own right, wholly independent of any codes or systems whatsoever.
Of what, then, is this instinct the hieroglyph? Our destructive criticism is perfect as regards teleology; nobody knows what to do in order to act "for the best." Even the greatest Chess Master cannot be sure how his new pet variation will turn out in practice; and the chessboard is surely an admirable type of a limited "universe of discourse" and "field of action." (I must write you one day about Cause and Effect in magical practice.)
1.69 - Original Sin, #Magick Without Tears, #Aleister Crowley, #Philosophy
All moral codes are worthless in themselves; yet in every new code there is hope. Provided always that the code is not changed because it is too hard but because it is fulfilled.
The dead dog floats with the stream; in puritan France the best women are harlots; in vicious England the best women are virgins.
1929-06-09 - Nature of religion - Religion and the spiritual life - Descent of Divine Truth and Force - To be sure of your religion, country, family-choose your own - Religion and numbers, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
This attitude is natural to the religious mind; but it is just that which makes religion stand in the way of the spiritual life. The articles and dogmas of a religion are mind-made things and, if you cling to them and shut yourself up in a code of life made out for you, you do not know and cannot know the truth of the Spirit that lies beyond all codes and dogmas, wide and large and free. When you stop at a religious creed and tie yourself in it, taking it for the only truth in the world, you stop the advance and widening of your inner soul. But if you look at religion from another angle, it need not always be an obstacle to all men. If you regard it as one of the higher activities of humanity and if you can see in it the aspirations of man without ignoring the imperfection of all man-made things, it may well be a kind of help for you to approach the spiritual life. Taking it up in a serious and earnest spirit, you can try to find out what truth is there, what aspiration lies hidden in it, what divine inspiration has undergone transformation and deformation here by the human mind and a human organisation, and with an appropriate mental stand you can get religion even as it is to throw some light on your way and to lend some support to your spiritual endeavour.
In all religions we find invariably a certain number of people who possess a great emotional capacity and are full of a real and ardent aspiration, but have a very simple mind and do not feel the need of approaching the Divine through knowledge. For such natures religion has a use and it is even necessary for them; for, through external forms, like the ceremonies of the Church, it offers a kind of support and help to their inner spiritual aspiration. In every religion there are some who have evolved a high spiritual life. But it is not the religion that gave them their spirituality; it is they who have put their spirituality into the religion. Put anywhere else, born into any other cult, they would have found there and lived there the same spiritual life. It is their own capacity, it is some power of their inner being and not the religion they profess that has made them what they are. This power in their nature is such that religion to them does not become a slavery or a bondage. Only as they have not a strong, clear and active mind, they need to believe in this or that creed as absolutely true and to give themselves up to it without any disturbing question or doubt. I have met in all religions people of this kind and it would be a crime to disturb their faith. For them religion is not an obstacle. An obstacle for those who can go farther, it may be a help for those who cannot, but are yet able to travel a certain distance on the paths of the Spirit. Religion has been an impulse to the worst things and the best; if the fiercest wars have been waged and the most hideous persecutions carried on in its name, it has stimulated too supreme heroism and self-sacrifice in its cause. Along with philosophy it marks the limit the human mind has reached in its highest activities. It is an impediment and a chain if you are a slave to its outer body; if you know how to use its inner substance, it can be your jumping-board into the realm of the Spirit.
1951-03-29 - The Great Vehicle and The Little Vehicle - Choosing ones family, country - The vital being distorted - atavism - Sincerity - changing ones character, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
The articles and dogmas of a religion are mind-made things and, if you cling to them and shut yourself up in a code of life made out for you, you do not know and cannot know the truth of the spirit that lies beyond all codes and dogmas, wide and large and free.
In every religion there are some who have evolved a high spiritual life. But it is not the religion that gave them their spirituality; it is they who have put their spirituality into the religion. Put anywhere else, born into any other cult, they would have found there and lived there the same spiritual life. It is their own capacity, it is some power of their inner being and not the religion they profess that has made them what they are.
1953-09-02, #Questions And Answers 1953, #The Mother, #Integral Yoga
This attitude is natural to the religious mind; but it is just that which makes religion stand in the way of the spiritual life. The articles and dogmas of a religion are mind-made things and, if you cling to them and shut yourself up in a code of life made out for you, you do not know and cannot know the truth of the spirit that lies beyond all codes and dogmas, wide and large and free. When you stop at a religious creed and tie yourself in it, taking it for the only truth in the world, you stop the advance and widening of your inner soul.
Questions and Answers 1929-1931 (9 June 1929)
1.kt - A Song on the View of Voidness, #unset, #Arthur C Clarke, #Fiction
English version by Thupten Jinpa & Jas Elsner Original Language Tibetan Homage to the Adamantine Mind! Dharma king, you who have realized the essence; you who expound the way of being, out of compassion: king Buddha Samdrup, I bow to you in my heart, pray listen to me. Through your kind and skillful means, by a habit long formed, and as a fruit of long practice in this life, I have realized the nature of ever-presence. When the secret of appearance is revealed, everything arises in a tone of voidness, undefined by the marks of identity. Like a sky that is nothing but an image. When the secret of thoughts is revealed, though active, they are but mind's sport, naked reflections of transcendent mind unsullied by deliberation and correction. When the secret of recollection is revealed, every memory is but an illumination of self-knowledge in the ever-present state, untainted by ego consciousness. When the secret of illusions is revealed, they seem nothing but the primordial state, appearing in the visual field of rikpa, untouched by the dualism of mind and things. When the secret of abiding is revealed, you are in the state of self-cognition, however long you remain, free of elaboration, the expanse unstained by laxity and torpor. When the secret of mobility is revealed, however much you move, you remain within clear light, unstained by distraction, excitement, and so on, a true self-recognizer. When the secret of samsara is revealed, however often one may circle, the cycles are illusion unaffected by joy and pain. This is the realization of Buddha's four bodies. When the secret of peace is revealed, however tranquil one's attainments, they are but an image; this is the natural pure space, free of the signs of being and nonbeing. When the secret of birth is revealed, however one's reborn, it's but an emanation; meditation's vision of pure self-generation free of clinging and apprehensions. When the secret of death is revealed, however often one may die, it's but the vision of the ultimate, the stages of completion perfect, free of any karmic deeds. When the secret of bliss is revealed, its intensity cannot be bettered; this is the state of spontaneous bliss, free of all traces of contamination. When the secret of luminosity is revealed, however bright, it's but an empty form -- mother image of the void in space, free of every multiplicity. When the secret of emptiness is revealed, though empty, it is the unsurpassed, devoid of every contingent stain, and free from every deception. When the secret of the view is revealed, however much one looks and sees, the world remains beyond thought and word -- the expanse beyond dichotomies. When the secret of meditation is revealed, however much one meditates, it's but a state -- undistracted, and in natural restfulness, free of exertion and constraint. When the secret of action is revealed, whatever one does are the six perfections -- spontaneous, free, and to the point, uncolored by strictures and moral codes. When the secret of fruition is revealed, achievements are but the cognition of mind as dharmakaya, the mind itself free of hope and fear. This is the profound innermost secret; guru's blessings have entered my heart; naked nonduality dawns within; the secret of samsara and nirvana is revealed! I have beheld the face of the ordinary mind; I have arrived at the view that is free of extremes; even if the Buddha came in person now, I have no queries that require his advice! This song on the view of voidness expounding the nature of the being of all, spoken in words inspired by conviction, was sung in a voice echoing itself, unobstructed, in between meditation sessions. [1585.jpg] -- from Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight & Awakening, Translated by Thupten Jinpa / Translated by Jas Elsner
1.pbs - Mont Blanc - Lines Written In The Vale of Chamouni, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
Large codes of fraud and woe; not understood
By all, but which the wise, and great, and good
1.pbs - The Daemon Of The World, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
The sanguine codes of venerable crime.
The likeness of a thrond king came by,
1.rt - Gitanjali, #Tagore - Poems, #Rabindranath Tagore, #Poetry
They come with their laws and their codes to bind me fast; but I evade them ever, for I am only waiting for love to give myself up at last into his hands.
People blame me and call me heedless; I doubt not they are right in their blame.
1.wb - The Errors of Sacred Codes (from The Marriage of Heaven and Hell), #unset, #Arthur C Clarke, #Fiction
object:1.wb - The Errors of Sacred codes (from The Marriage of Heaven and Hell)
author class:William Blake
--
Original Language English All Bibles or sacred codes have been the causes of the following Errors: 1. That Man has two real existing principles Viz: a Body & a Soul. 2. That Energy, call'd Evil, is alone from the Body, & that Reason, call'd Good, is alone from the Soul. 3. That God will torment Man in Eternity for following his Energies. But the following Contraries to these are True: 1. Man has no Body distinct from his Soul for that call'd Body is a portion of Soul discern'd by the five Senses, the chief inlets of Soul in this age. 2. Energy is the only life and is from the Body and Reason is the bound or outer circumference of Energy. 3. Energy is Eternal Delight. [1982.jpg] -- from The Complete Illuminated Books, by William Blake <
2.01 - The Yoga and Its Objects, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
"Abandon all dharmas (all law, rule, means and codes of every kind whether formed by previous habit and belief or imposed from outside) and take refuge in Me alone; I will deliver thee from all sin and evil, - do not grieve." "I will deliver", - you have not to be troubled or struggle yourself as if the responsibility were yours or the result depended on your efforts, a mightier than you is busy with the matter. Neither disease nor calamity nor the rising of sin and impurity in you should cause any alarm.
Hold fast only to him. "I will deliver thee from all sin and evil."
2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
morality was no longer unwritten but gathered into codes and
systems of life associated either with the names of the primitive
30.03 - Spirituality in Art, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
Subtle is the penetrating influence of art. We, who live in the physical nature, are unable to feel it readily. We require a massive influence. If it is not clearly pointed out to us we fail to grasp it; we need a baton-charge to be aroused from our slumber. That is why religious scriptures and moral codes have come into existence. We want to introduce moral doctrines in the realm of art as well. Moral doctrines may serve a useful purpose in changing the physical part of our nature. But the subtle inner nature and the spiritual being of man will never be awakened by the canons of morality. Art is but revelation. This revelation enables us to hold a direct communion with the innermost truth of our heart. Many a time we become identified with the spirit of things through art. This union is nothing but a union of delight. In religious terminology we may call it divine Grace. One who is endowed with this Grace has no need to observe the rules of conduct or spiritual practice. By the help of this divine Grace the artist can continue his enjoyment of sense-appreciation, yet become flooded with spirituality and get purified without undergoing any hardship or austerity.
In fact, there is no gulf between art and spirituality, provided that by the word spirituality we mean genuine spirituality and not merely moral conduct or religious ceremonies. If the aim of spirituality is to know the Self, then the aim of art too is the same. If the seer of the spiritual truth can see the Spirit everywhere without excluding the body or any part of it, then why should the artist not be able to manifest the glory of the Spirit through colour, sound, word and stone and thus play the role of a truly spiritual man?
31.09 - The Cause of Indias Decline, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
The upshot amounts to this that even while we remained in active life, our zeal for action slowed down and diminished. We became overwhelmed with a pensive mood - a collective sense of the vanity of vanities brooded on our life. The active life was, no doubt; retained, but restricted within a narrow compass, and it was unavoidable. The way of life in the end became confined solely to the physical plane. Only the animal propensities were attended to. We missed all high ideals of action. In the social life we were deprived of all collective enterprises. Our only aim was somehow to satisfy our personal needs and those of our family members. And this is called praktana-kaya, - "exhausting the consequences of past actions". We paid no heed to the high or large enterprises of the life-energy, and these became altogether meaningless to us. All our energies were diverted to and hemmed in the channels of envy, jealousy and ill-feeling; "eat, drink and be merry" - as much as your depleted life-energy allows - became the motto of our life From outside, new shackles were imposed on the life-energy that was already diminishing and dying out from within. The religious codes of Manu and others prescribed the routine of life in all its details. The canons enjoined on us taught how to regulate our life, what to do and not to do. The march of our life followed the rut of the rules laid down by the law-givers for the regulation of our daily life and the duties on special occasions. We could not deviate from the rules in the least for fear of censure and tyranny of the society. The customs that were in the beginning merely a spontaneous discipline changed into an inexorable chain and bondage. It is true that the living current of life does not and cannot adhere to all these injunctions of fixed laws. Life has a rhythm of its own. It creates its own law. The rules that do not take into account this rhythm and law become a hindrance to the natural progress of life. The urge of life, being hampered at every step, is bound to become weakened and crippled. The hard and fast rules that the mentors of our society had introduced even for inessential and trifling matters of life deprived the life-energy of its natural zest and zeal, made it move like .a machine. Consequently our vitality waned and life became nothing more than a bundle of rules. Perhaps the original intention was not to allow the vital energy to run amuck or break the bounds of discipline. Anyhow we missed the art of maintaining freedom in the midst of bondage.2
The Caste-system is the third cause. The differentiation of castes and sub-castes has practically split India into innumerable divisions. We Indians are bloated with pride and assert that we belong to the Aryan race. But do we know how many different strains of blood went to form this Indian nation? If there be any Aryan spirit in India, it is not in the blood of the Indians, but in their education and culture. And this education and culture too has mingled with those of other civilisations. When the Indian nation was living and powerful, it had considerably added to its life and power by absorbing new blood and new life-energy. But as the frame of the Caste-system grew more and more rigid, new sub-castes began to make their appearance. Social intercourse and matrimonial alliances ceased to take place. And, as a result, the power of unity yielded to the infirmity of division. No doubt, the maintenance of the purity .of blood of a clan may be at times necessary. When a small group acquires some speciality in education and culture, in order to perpetuate this virtue it is obviously needed that it should keep aloof from the other groups. This speciality may last for long, but not for ever. With the march of time its decline is bound to ensue. Besides, it does no good to retain a particular quality for all time, since with the change of time the usefulness of even good qualities will change. There comes the demand for qualities suitable to the age. Purity, i.e., continuance of the type, fixity for its own sake, leads to stagnation and disintegration. According to the nature and capacity of persons and groups, different systems of education and culture can and should be admitted in a society. Aptitude and inclination of men should decide groupings. There is no need for arbitrary or notion-made laws. But in the present-day society we find high and solid walls of division raised everywhere even amongst the sub-castes. So the social relationship has considerably narrowed down, and from generation to generation the social intercourse has been confined within groupings of a few families. Virility and the life-energy fail under such circumstances to retain their original vigour.
31.10 - East and West, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
Further, let us turn to the spiritual practices of the East and the West and their effects on life. What is the nature of European religion? Greece is the mother of modern Europe. The Europe of to-day is the outcome of Graeco-Roman culture. What was the conception of religion in Greece? Her religion surely consisted in all that is decent, lovely and harmonious. But the Greek people failed to discover or envisage the self-existent truth that reigns supreme within the heart of man. They were solely interested in external expression through rhythm; cadence and harmony of a mental or rational idealism. There was Plato, no doubt, and the Platonists and esoterics (like Pythagoras), but Aristotle and not Plato came to be their teacher and legislator. The virtue of the Romans lay in virility and the spirit of conquest and effective organisation of life. And the virtue of Europe has combined in itself the aesthetic sense of Greece and the military and state spirit of Rome. In Europe they want to regulate life through codes, moral and legal. Forced by circumstances and for the sake of mutual interest they have set up a mode of moral standard, and this they want to impose on all peoples and countries. The utmost contri bution of European religion has been a kind of temporising and understanding with the lower propensities of men and somehow presenting a smooth and decorous surface of life. Association, Arbitration, Federation, Co-existence and such other mottoes and shibboleths that are in the air to-day are but the echoes of that mentality. Deutschtum of Germany sought to transcend this religion of morality. It tried to found religion on some deeper urge within. But in its quest it took the ego for the Self and the demoniac vital energy for the Divine Power.
No doubt, the East has moral codes and in profusion, but they are not considered to be the last word on spirituality; they all fall under the category of the 'Lesser Knowledge' (Apara Vidya) and therefore the East has not confined itself within the play of the lower - the three gunasof nature. Its gaze is fixed on a still higher region. Europe claims herself to be the follower of the Christ. But how has Christianity developed there? It was the Church martyr in the beginning, it developed into the Church militant which finally turned into the Church political. The Christian church aimed at establishing the kingdom of Heaven on earth, but as a matter of fact, it has succeeded in establishing something of an earthly kingdom only. On the other hand, the religion of the East has quite a different movement. The ideal of the East is represented by Vedic seers like Vasishtha and Viswamitra who sought to realise the great Heavens - the Vast Truth. And their descendants clung to this ideal so firmly that no other thing existed for them. Vasishtha and Viswamitra have been consummated in Buddha and Shankara. The West has brought religion down to the level of the mundane and is about to lose it there, while the East has pushed religion up and is at last on the verge of losing the world in the Brahman or the Void.
Alexander, Caesar and Napoleon are the ideal men of action in the West, while Krishna, Arjuna and Bhishma are the representatives 'of the ideal of the East. The European heroes display daemoniac restlessness and exuberance. The Indian heroes possess the godly virtues of calmness and poise along with clear insight. Napoleon is a mighty Vibhuti of the Divine Power. But Sri Krishna is the Incarnation of God Himself Leaving aside some solitary exceptions, the West has generally failed to imbibe spirituality; even so the East has failed to assimilate the true spirit of earthly action. As in the West the Christ is practically buried in oblivion, so the East has somehow managed to wipe out the teachings of Sri Krishna. And, in consequence, the people of the East try to avoid action as much as possible in order to attain to union with God. The West moves in the diametrically opposite direction and tries to attain perfection in every sphere of work in the outer world. Typically, Haeckel was enthusiastic enough to devote his entire life to the discovery of the life-history of the cray fish. To plant a banner in the polar region has been the mission of many a youth in the West. The Eastern mind is apt to look upon these things as a mere child's play. The Eastern mind was never content until it could in some way or other associate even the inescapable mundane knowledge with the knowledge of the Self. The motto of the East runs: "Know the Self alone and cast aside all other thoughts."
33.16 - Soviet Gymnasts, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
"No, sir," I replied. "For one thing, we never ask, much less forceanyone to come here, we offer no ,rewards or temptations. On the contrary, we make it quite clear that the Path chosen here, the training and the education are indeed hard. Sharp as the razor's edge, our sages have called it. So, one should choose carefully. And out of those who still insist on joining us, only a feware permitted. Of course the children know little or nothing, but the parents who bring them here do. At least they have been told. It is, .however, true that there are some children who are conscious and know fairly well what they are doing and why they are here. After staying here and seeing things forthemselves many of them make up their minds to stay on, they refuse to go else where. Also, ours is not a mediaeval monastery, a life-long entombment, so that once you get in you can never get out. Here anyone can leave any time. One has full freedom in the matter. In other words, the very first principle of foundation of our life and teaching in the Ashram is freedom and individuality. No one is cajoled or persuaded to follow the spiritual aim or spiritual path. If one wants to know any thing, one knows it freely, of oneself; if one wants to under stand anything, one does it in freedom. Every moment you are free, you can step in any direction you like, provided you are prepared for the consequence. In fact, we have few or no compulsory codes or taboos here, except such as are absolutely necessary to keep group-life together for any length of time. 'Discover your own rule or law of being for yourself,' that is our primary instruction. Where is compulsion in all this? As for the atmosphere, the 'climate of opinion', wherever men live, in whatever age, society or. country - even in your Soviet state - one has to 'belong'. The common man, or citizen, cannot help breathing in the atmosphere of his age or milieu. But here, and only here, we warn everyone, we tell them, well ahead, to be conscious of all that's happening around and within, we tell them to watch, understand and scrutinise what it is that they are taking in. This is not indoctrination but its exact opposite.
"In all this where does spiritual discipline come in? What is at all its necessity? First and foremost comes the care of the body, then only other considerations. That is what one may naturally think. But it is wrong to think that for spirituality outward comfort and affluence are a sine qua non.Those who want bodily comfort are apt to remain content with that, all their efforts are confined to finding the means of such enjoyment or euphoria. But the spiritual seeker even in the midst of suffering and discomfort will move towards the spirit. In fact, he uses his very adversity for spiritual ends. The true seeker longs for the spirit in the midst of comfort and discomfort alike, while those who do not want the higher life, do not want that, quite apart from being comfortable or otherwise. In spite of what many think, material factors do not determine these things. The Mother once said something to this effect. In order to relieve the disciples from all thoughts of earning their livelihood she had planned an external order of untroubled living, so that the aspirants might find the time and the opportunity to dedicate themselves completely to spiritual living and realisation. In practice she, however, found that this does not always work."
5.07 - Beginnings Of Civilization, #Of The Nature Of Things, #Lucretius, #Poetry
Yielded to laws and strictest codes. For since
Each hand made ready in its wrath to take
Aeneid, #unset, #Arthur C Clarke, #Fiction
since codes dared tear down the Tiber's bridge,
and Cloelia broke her chains and swam the river.
Apology, #unset, #Arthur C Clarke, #Fiction
other medium, a computer virus, or computer codes that damage or
cannot be read by your equipment.
Big Mind (ten perfections), #unset, #Arthur C Clarke, #Fiction
What is so narrow-minded about me? I follow rules and codes of behavior, and I do my very best not to break them. I believe in the law, both man-made laws, and also the
Law of Cause and Effect. I practice doing unto others as I would have them do unto me. I also offer him a lot of confidence and power, and the support of clear boundaries and limits. As far as I'm concerned, this is the way to be both ethical and moral. What is so bad about that?
Blazing P2 - Map the Stages of Conventional Consciousness, #unset, #Arthur C Clarke, #Fiction
totalitarianism; codes of chivalry and honor; charitable good deeds; religious
fundamentalism (e.g., Christian and Islamic); moral majority; patriotism16
BOOK XIII. - That death is penal, and had its origin in Adam's sin, #City of God, #Saint Augustine of Hippo, #Christianity
computer virus, or computer codes that damage or cannot be read by
your equipment.
ENNEAD 02.09 - Against the Gnostics; or, That the Creator and the World are Not Evil., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
computer virus, or computer codes that damage or cannot be read by
your equipment.
ENNEAD 03.07 - Of Time and Eternity., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
computer virus, or computer codes that damage or cannot be read by
your equipment.
ENNEAD 04.02 - How the Soul Mediates Between Indivisible and Divisible Essence., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
computer virus, or computer codes that damage or cannot be read by
your equipment.
ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
computer virus, or computer codes that damage or cannot be read by
your equipment.
Euthyphro, #unset, #Arthur C Clarke, #Fiction
computer virus, or computer codes that damage or cannot be read by
your equipment.
The Act of Creation text, #The Act of Creation, #Arthur Koestler, #Psychology
behaviour. It is the clash of the two mutually incompatible codes, or
associative contexts, which explodes the tension.
--
Matrices and codes
I must now try the reader's patience with a few pages (seven, to be
--
reasoning the codes consist of more or less complex sets of rules and
sub-rules. In mathematical thinking, for instance, there is a great array
of special codes, which govern different types of operations; some of
these are hierarchically ordered, e.g. addition multiplication ex-
--
tion, etc. Verbal reasoning, too, is subject to a variety of specific codes:
we can discuss Napoleon's defeat at Waterloo 'in terms of (a) historic
--
greater freedom; but he too is still bound by the codes of the diatonic
or chromatic scale. Matrices vary in flexibility from reflexes and more
--
skill, part innate, part acquired in early infancy.* The selective codes
in this case operate on the input, not on the output. The stimuli im-
--
in ordinary conversation, not only do the codes of grammar and
44
--
make us believe. Both are governed by implicit codes of which we are
only dimly aware, and which we are unable to specify.*
--
Without these indispensable codes we would fall off the bicycle, and
thought would lose its coherence as it does when the codes of normal
reasoning are suspended while we dream. On the other hand, thinking
--
flexible matrices with fixed codes from those which govern the
breathing of his cells, to those which determine the pattern of his
--
into drearning or dream-like states, when the codes of rational thinking
are suspended. The other way is also an escape from boredom,
--
To p. 44. The dual concepts of matrices and codes were designed with one
eye on psychology, the other on physiology. Their theoretical implications in
--
by incompatible codes. One can obtain comic effects by simply con-
fronting quantitatively different scales of operations, provided that
--
ingly accepted, which were tacidy implied in the codes in control of
our thinking and behaviour. The confrontation with an alien matrix
--
on the other hand, deliberately chooses discordant codes of behaviour
or universes of discourse to expose their hidden incongruities in the
--
The concept of matrices with fixed codes and adaptable strategies,
proposed as a unifying formula, appears to be equally applicable to
--
game which function below the level of awareness. These silent codes
can be regarded as condensations of learning into habit. Habits are the
--
that different codes are active at different times.
Thus the famous analogy of the ante-chamber of the mind does not
--
they are the results of learning compressed into the operational codes
of thinking skills.
--
brain, and so forth.) The codes of grammar and syntax function
unconsciously; the meaning you wish to express provides the strategy
--
stage of discovery the codes of disciplined reasoning are suspended
as they are in the dream, the reverie, the manic flight of thought, when
--
the coherence of the logical matrices is weakened, and the codes
which govern them are dormant. Hence, while dreaming, we do not
--
ancient codes which govern the games of the dreamer were allowed
to operate in the waking state they would play havoc with civilized
--
is from learning. The codes which govern organic activities, auto-
matized habits, and routine skills, function unawares because they are
--
the codes of rational thinking. In the first case we see the working of
mental economy ; in the second, of mental evolution. Automatized
--
the codes which govern the underground games of the mind. We
have seen that the dream operates with a type of logic which is in-
--
the codes of 'rational* meaning post-Newtonian thinking about
the physical world. In the pre-rational codes of the dream time is dis-
continuous, and the sequence of events can be reversed as in a film.
--
Their codes function more or less permanently 'underground', because
they govern the type of thinking prevalent in childhood and in primi-
--
in the dream the codes of logical reasoning are suspended, so 'thinking
aside' is a temporary liberation from the tyranny of over-precise verbal
--
the codes of disciplined thought; and every original thinker who relies,
as he must, on his unconscious hunches, incurs much greater risks to his
--
various ways and degrees. Hidden axioms, implied in the old codes,
suddenly stand revealed and are subsequently dropped; the rules of the
--
The dual concept of adaptable matrices with fixed invariant codes is
derived from the same principle.
--
sists in riding a bicycle or 'taking in' a landscape. The codes which
govern the matrices of perception are hidden persuaders; their in-
--
Such perceptual codes function as selective filters, as it were; the filter
rejects as 'wrong' anything which does not fit its 'mesh'; and accepts
--
Other codes of recognition may combine form and motion, or
vision and hearing: a characteristic gait, the timbre of a voice.
--
unconscious and instantaneous. The perceptual codes function below
the level of awareness; we arc playing a game without being aware
--
temperaments, to incompatible codes of behaviour or scales of value.
But whatever its motif, a quarrel will assume the dignity of drama only
--
the collective standards of value, codes of behaviour, matrices with
built-in axioms, which determine the rules of the game, and make most
--
perceptual codes which operate in it, resonances of his racial and
personal past, floating images of touch and smell, even kinesthetic
--
mainly by the idiosyncrasies of his vision: the codes which govern the
matrices of his perception. Whether Manet's impression of 'The Races
--
non-visual conceptual codes for instance, a verbal suggestion such as
Hamlet uses on Polonius to make the cloud change from weasel to
--
the prejudiced eye, governed by selective codes which lend coherence
to the artist's vision, and at the same time restrict his freedom. The
ensemble of these codes provides the 'rules of the game', the routine
aspect of his work; while his 'strategy' must be adapted to the double
--
the rejected lover. Whether the selective codes which govern our
spontaneous reactions of taste and distaste are inborn or acquired in early
--
rules or codes, whether phylogenetically or ontogenetically acquired,
function on all levels of the hierarchy, from the chromosomes to the
--
We shall find as a fundamental characteristic of codes on all levels
that they function on the trigger-release principle, so that a relatively
--
matters is that we find, literally ab ovo, fixed, invariant codes in
control of the variable cell matrix. JThe order in which the various
--
as functional units to signals activating their codes.
Nucletds and Cytoplasm
--
have their self-regulating, intrinsic codes which assure their status as
autonomous sub-wholes, while at the same time they function as parts
--
genetic code ad infinitum, the bisociation of two genetic codes is the
basic model of the creative act.
--
ordination relies on conscious, verbalized, 'logical' codes; not on the
quasi 'embryonic' (infantile, pre-causal) potentials of the unconscious;
--
the perceptual and cognitive hierarchies, the codes which govern per-
formance (e.g. grammar and syntax) function on lower levels of
--
fixed codes and variable environment; and furthermore, information
about their activities is constancy fed back (by proprioceptive and
--
gest evidence for innate codes of action. At the same time they are
also additional evidence against the chain-reflex theory of instinct-
--
Lastly, a brief mention must be made of 'supra-individual codes'
such as those which regulate activities in the honey-bee hive. Lindauer,
--
extreme we find supra-individual codes which govern behaviour of
remarkable flexibility, and original adaptations which lie outside the
--
So far we have discussed the codes of morphogenesis and innate
behaviour, which emerge ready-made from the black boxes of
--
behavioural codes the acquisition of habits, knowledge, skills, by the
processes of learning from experience.
--
goose or perish. But like many phylogenetically acquired codes it seems
to have been formed according to the principle of parsimony. It can
--
misunderstandings. Perceptual codes of the type which enables us to
recognize an instrument are devices which analyse complex acoustic
--
form to certain codes of modality, key, harmony. These codes must
also be represented in the listener's perceptual organization, otherwise
--
established codes; and the memorizing that remains to be done is not
so much a 'stamping in' but a 'filling of gaps'. This is shown by the
--
and enduring central 'engrams' and the codes of complex skills. Since
perception and memory-formation proceed in a continuous series, and
--
mechanical, and is controlled both by intrinsic codes and from higher
centres. 21
--
We have discussed various forms of 'filtering' codes, both innate and
acquired, which de-particularize or strip the input for purposes of
--
matching, scanning codes which extract subtle similarities and make
precise discriminations.
--
changes which offend against one of the codes will make me register
that 'something is wrong'. My inability to name that 'something*
--
the process is the step-wise integration of relatively simple codes of
behaviour into complex and flexible codes with a hierarchic structure.
This conclusion was actually reached (although expressed in different
--
two rows are usually in different parallel codes (Violin clef* for the
right, 'bass clef for the left). Moreover, there are 'key signatures'
--
The autonomy of the codes which pattern behaviour is a phenomenon
which we have met on all levels from the self-regulatory activities
--
pulsive, petrified habits. At the other extreme we find . . . codes which
govern behaviour of remarkable flexibility, and original adaptations
--
codes of behaviour into more complex codes of a higher order. In
conditioning and rote-learning, the new code has to be formed more
--
possible choices; A and B may be codes of behaviour or universes of
discourse, each complete in itself and adequate for routine tasks; but
--
modifications of discriminatory codes are the result of changes in the
scales of relevance. In the first stage of development, all 'dada-ish'
--
and never vanish completely. Thus the stabilization of the codes of
615
--
flexible matrices with fixed codes, abstracted by the organism accor-
ding to its lights. Insight and understanding then become relative
--
criminated, to what extent the abstract codes lend themselves to
explicit formulations, and the degree of precision and error which the
--
standing is achieved by the formulation of new codes through the
modification and integration of existing codes by methods already
discussed: empirical induction, abstraction and discrimination, bi-
--
event under the codes formed by past experience. To say that we have
understood a phenomenon means that we have recognized one or
--
codes which govern thinking are unverbalized including the codes
of verbal thinking, grammar, and syntax; thirdly because there are
emergent, 'nascent* codes which are still unstable and cannot be 'pinned
down', but are sometimes nevertheless of decisive help to understand-
--
very old, emotion-charged matrices with pre-verbal codes. The
transformations and disguises which people and events undergo in the
--
and convincing, but where the codes to which they refer contain
some hidden axiom, idee recue, unwarranted assumption.
--
Let us turn to the genesis of logical codes and take as an example the
so-called law of contradiction in its post-Kantian formulation: A is
--
the nervous system responsible for symbolic thought. The codes are
assumed to function on the trigger-release principle, so that a relatively
--
by codes formed at different stages of phylogenetic and ontogenetic
development. All this has been discussed at length in the previous
--
kind of game the subject will engage in, and activates the proper codes.
If he feels the need to build castles in Spain, day-dreaming will replace
--
towards more specific universes of discourse, the codes, too, become
more explicit.
The simplest examples of explicit codes are the verbal commands in
word-association tests, e.g.: name opposites!'. The experimenter
--
matrices governed by codes with a single parameter in semantic space.
Even so, are we to assign, by analogy with the 'language-areas',
--
Explicit Rules and Implicit codes
The implicit codes of grammar and syntax were, as we saw, acquired
empirically 'as the gypsy learns to fiddle'. But the rules which govern
--
more plausible to attri bute physiological reality to codes on lower
levels of the organic hierarchy the genetic code, the codes of instinct-
behaviour and sensory-motor skills than to claim that the rules of
--
the last ranging from implicitly acquired codes, through the master-
switches of controlled association, to the explicitly learned rules and
--
Classijicatory codes in taxinomy, indexing systems and in certain
branches of mathematical logic are hierarchic par excellence but rigid;
--
Lastly, 'style codes' represent a person's idiosyncrasies, mannerisms,
etc., which, in their ensemble, constitute his individuality. Gait,
--
contexts. They range from the implicit codes of grammar, syntax,
and commonsense logic, through the operational rules of extrapola-
--
VI. codes OF INSTINCT BEHAVIOUR
I, Tinbergen (1951), pp. 189, 195. 2, e.g. Spurway and Haldane (1953), quoted by
The Library Of Babel 2, #Labyrinths, #Jorge Luis Borges, #Poetry
have mentioned the possibility of codes; that conjecture has been universally
accepted, though not in the sense in which its originators formulated it.
--- Overview of noun code
The noun code has 3 senses (first 2 from tagged texts)
1. (9) code, codification ::: (a set of rules or principles or laws (especially written ones))
2. (1) code ::: (a coding system used for transmitting messages requiring brevity or secrecy)
3. code, computer code ::: ((computer science) the symbolic arrangement of data or instructions in a computer program or the set of such instructions)
--- Overview of verb code
The verb code has 2 senses (first 1 from tagged texts)
1. (1) code ::: (attach a code to; "Code the pieces with numbers so that you can identify them later")
2. code, encipher, cipher, cypher, encrypt, inscribe, write in code ::: (convert ordinary language into code; "We should encode the message for security reasons")
--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun code
3 senses of code
Sense 1
code, codification
=> written communication, written language, black and white
=> communication
=> abstraction, abstract entity
=> entity
Sense 2
code
=> coding system
=> writing
=> written communication, written language, black and white
=> communication
=> abstraction, abstract entity
=> entity
Sense 3
code, computer code
=> coding system
=> writing
=> written communication, written language, black and white
=> communication
=> abstraction, abstract entity
=> entity
--- Hyponyms of noun code
3 senses of code
Sense 1
code, codification
=> Bushido
=> legal code
=> building code
=> dress code
=> fire code
=> omerta
=> sanitary code, health code
=> Highway Code
Sense 2
code
=> access, access code
=> area code
=> bar code, Universal Product Code
=> color code
=> cipher, cypher, cryptograph, secret code
=> Morse, Morse code, international Morse code
=> ZIP code, ZIP, postcode, postal code
Sense 3
code, computer code
=> address, computer address, reference
=> American Standard Code for Information Interchange, ASCII
=> binary code
=> error correction code, ECC
=> firmware, microcode
=> machine code, machine language
=> object code
=> operation code, order code
=> software, software program, computer software, software system, software package, package
=> instruction, command, statement, program line
--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun code
3 senses of code
Sense 1
code, codification
=> written communication, written language, black and white
Sense 2
code
=> coding system
Sense 3
code, computer code
=> coding system
--- Coordinate Terms (sisters) of noun code
3 senses of code
Sense 1
code, codification
-> written communication, written language, black and white
=> transcription, written text
=> writing
=> writing, written material, piece of writing
=> writing
=> prescription
=> prescription
=> reading, reading material
=> correspondence
=> code, codification
Sense 2
code
-> coding system
=> code
=> code, computer code
Sense 3
code, computer code
-> coding system
=> code
=> code, computer code
--- Grep of noun codes
genus sarcodes
habenaria psycodes
lepiota rhacodes
sarcodes
Grep of noun code
access code
american standard code for information interchange
area code
bar code
binary code
building code
code
code flag
code of behavior
code of conduct
codefendant
codeine
coder
codetalker
codex
color code
computer code
dress code
error correction code
ethical code
fire code
genetic code
health code
highway code
international morse code
justinian code
legal code
machine code
microcode
morse code
object code
operation code
order code
penal code
postal code
postcode
sanitary code
secret code
slag code
source code
triplet code
u. s. code
united states code
universal product code
zip code